Judeo-Christian
The term Judeo-Christian is used to group
In the United States, the term was widely used during the Cold War in an attempt to suggest that the U.S. had a unified American identity which was opposed to communism.
The use of the term "Abrahamic religions" to refer to the common grouping of faiths which are attributed to Abraham (Islam, the Baháʼí Faith, Samaritanism, Druzism, and other faiths in addition to Judaism and Christianity) is also sometimes seen as problematic.[1]
History
The term "Judæo Christian" first appears in a letter by
Friedrich Nietzsche used the German term "Judenchristlich" ("Jewish-Christian") to describe and emphasize what he believed were neglected aspects of the continuity which exists between the Jewish and Christian worldviews. The expression appears in The Antichrist, published in 1895 but written several years earlier; a fuller development of Nietzsche's argument can be found in the prior work, On the Genealogy of Morality.
The concept of Judeo-Christian ethics or Judeo-Christian values in an ethical (rather than a theological or liturgical) sense was used by George Orwell in 1939, along with the phrase "the Judaeo-Christian scheme of morals".[6] According to theologian Richard L. Rubenstein, the "normative Judaeo-Christian interpretation of history" is to treat human suffering, such as a plague, as punishment for human guilt.[7]
According to historian K. Healan Gaston, the term became a descriptor of the U.S. in the 1930s, when the country sought to forge a unified cultural identity in an attempt to distinguish itself from
Inter-group relations
In the United States
The rise of
In the aftermath of World War 2 and the
During the late 1940s, evangelical proponents of the new Judeo-Christian approach lobbied Washington for diplomatic support of the new state of Israel. From the 1990s, continuing through the first two decades of the 21st century, interest in and a positive attitude towards America's Judeo-Christian tradition has become mainstream among evangelicals and (to some extent) the political conservative movement in the United States.[12]
In contrast, by the 1970s, mainline Protestant denominations and the National Council of Churches were more supportive of Palestinians than Israel.[13] Natan Sharansky observed in 2019, that for the first time, he was encountering the situation of nations with ample governmental support for Israel but disinterest and even overt hostility by the Jewish populace.
The scriptural basis for this new positive attitude towards Jews among evangelicals is found in
The use of the term "Judeo-Christian" in 21st century discourse has been criticized for equating two different faiths and being a vector for Islamophobia by exclusion.[15][16][17]
In Europe
Jewish responses
The Jewish community's attitude towards the concept has been mixed. In the 1930s, "In the face of worldwide anti-semitic efforts to stigmatize and destroy Judaism, influential Christians and Jews in America labored to uphold it, pushing Judaism from the margins of American religious life towards its very center."[10] During World War II, Jewish chaplains worked with Catholic priests and Protestant ministers in order to promote goodwill, addressing servicemen who, "in many cases had never seen, much less heard a Rabbi speak before."[citation needed] At funerals for the unknown soldier, rabbis stood alongside the other chaplains and recited prayers in Hebrew. In a much-publicized wartime tragedy, the sinking of the Dorchester, the ship's multi-faith chaplains gave up their lifebelts to evacuate seamen and stood together "arm in arm in prayer" as the ship sank. A 1948 postage stamp commemorated their heroism with the words: "interfaith in action."[10]
In the 1950s, "a spiritual and cultural revival washed over American Jewry" in response to the trauma of the Holocaust.[10] American Jews became more confident in their desire to be identified as different.
Two notable books addressed the relationship between contemporary Judaism and Christianity, Abba Hillel Silver's Where Judaism Differs and Leo Baeck's Judaism and Christianity, both motivated by an impulse to clarify Judaism's distinctiveness "in a world where the term Judeo-Christian had obscured critical differences between the two faiths."[18] Reacting against the blurring of theological distinctions, Rabbi Eliezer Berkovits wrote that "Judaism is Judaism because it rejects Christianity, and Christianity is Christianity because it rejects Judaism."[19] Theologian and author Arthur A. Cohen, in The Myth of the Judeo-Christian Tradition, questioned the theological validity of the Judeo-Christian concept and suggested that it was essentially an invention of American politics, while Jacob Neusner, in Jews and Christians: The Myth of a Common Tradition, writes, "The two faiths stand for different people talking about different things to different people."[20]
Law professor Stephen M. Feldman looking at the period before 1950, chiefly in Europe, sees invocation of a "Judeo-Christian tradition" as supersessionism:
Once one recognizes that Christianity has historically engendered antisemitism, then this so-called tradition appears as dangerous Christian dogma (at least from a Jewish perspective). For Christians, the concept of a Judeo-Christian tradition comfortably suggests that Judaism progresses into Christianity—that Judaism is somehow completed in Christianity. The concept of a Judeo-Christian tradition flows from the Christian theology of supersession, whereby the Christian covenant (or Testament) with God supersedes the Jewish one. Christianity, according to this belief, reforms and replaces Judaism. The belief, therefore, implies, first, that Judaism needs reformation and replacement, and second, that modern Judaism remains merely as a "relic". Most importantly the belief of the Judeo-Christian tradition insidiously obscures the real and significant differences between Judaism and Christianity.[21]
See also
Notes
References
- ISBN 9780199934645.
- ^ M'Caul, Alexander (1820–1821). "Extract of a Letter From Mr. M'Caul". The Jewish Expositor, and Friend of Israel. V: 478.
- ^ Judæo-, Judeo- in the Oxford English Dictionary, Second Edition. Accessed online 2008-07-21
- ^ Wolff, Joseph (1829). Missionary Journal of the Rev. Joseph Wolff, Missionary to the Jews. Vol. III. London: James Duncan. p. 314.
- ^ Silk, Mark (15 April 2019). "Mark Silk on the history of the term 'Judeo-Christian'". National Catholic Reporter. Retrieved 18 March 2020.
- ISBN 9781567921335.
- OCLC 2118249.
- ^ Loeffler, James (August 1, 2020). "The Problem With the 'Judeo-Christian Tradition'". The Atlantic. Retrieved August 5, 2020.
- ^ Sarna 2004, p. 266.
- ^ a b c d Sarna 2004, p. 267.
- ^ Brog, David. Standing With Israel. 2006.p.13
- ^ Paul Charles Merkley, Christian Attitudes Towards the State of Israel (McGill-Queen's University Press, 2007)
- ^ Caitlyn Carenen, The Fervent Embrace: Liberal Protestants, Evangelicals, and Israel (2012)
- ^ Evangelicals and Israel: The Story of Christian Zionism by Stephen Spector, 2008
- ^ Udi Greenberg (November 14, 2019). "The Right's "Judeo-Christian" Fixation". The New Republic. Retrieved July 10, 2023.
- ^ Goldman, Shalom (February 15, 2011). "What Do We Mean by 'Judeo-Christian'?". Religious Dispatches.
- ^ Toby Greene (December 24, 2020). "The term 'Judeo-Christian' has been misused for political ends – a new 'Abrahamic' identity offers an alternative". The Conversation.
- ^ Sarna 2004, p. 281.
- ^ Disputation and Dialogue: Readings in the Jewish Christian Encounter, Ed. F. E. Talmage, Ktav, 1975, p. 291.
- ^ Jacob Neusner (1990), Jews and Christians: The Myth of a Common Tradition. New York and London: Trinity Press International and SCM Press. p. 28
- ^ Stephen M. Feldman (1998), Please Don't Wish Me a Merry Christmas: A Critical History of the Separation of Church and State
Further reading
- Bobrick, Benson. Wide as the Waters : The Story of the English Bible and the Revolution It Inspired. ISBN 0684847477
- Paula Fredriksen. From Jesus to Christ: The Origins of the New Testament Images of Christ, ISBN 978-0300084573
- ISBN 978-0300045727
- McGrath, Alister. In the Beginning: The Story of the King James Bible and How It Changed a Nation, a Language, and a Culture. Anchor Books, 2002. ISBN 0385722168.
- Sarna, Jonathan (2004). American Judaism, A History. Yale University Press.