Done for Jewish–Christian Relations?’, her retort was ‘Not a lot!’ And that was the end of the conversation. That is certainly one answer to the question for those who are disturbed by the portrayal of the Jews in the Gospels of Matthew and John, not to
In 1947, at the Second Conference of the International Council of Christians and Jews, the Christian participants published a document known as ‘The Ten Points of Seelisberg’. This document was addressed to the churches, as a result of having ‘recently witnessed an outburst of antisemitism, which has led to the persecution, and extermination of millions of Jews’ (ICCJ 1947). This can be considered the first Christian statement on Judaism prompted by the Holocaust, and as such one of the triggers in the development of Jewish–Christian relations that has taken place since that tragedy. As David Fox Sandmel has noted, ‘The Shoah…has provided a moral imperative for Jews and Christians to move beyond traditional antagonisms’ (Frymer-Kensky, Novak, Ochs, Sandmel and Signer 2000: 367). Since the Holocaust, there has been increased dialogue between Jews and Christians, as well as increased scholarship in the field, and many statements relating to it.
The Legacy of Abraham Joshua Heschel
Michael A. Chester
Ten years ago, at a rather dull, all-day committee meeting, I sat over lunch with a colleague who, in making conversation, foolishly asked me how my doctoral research on Heschel was progressing. So I told him. He sat there openmouthed, and then commented, ‘How can you be so enthusiastic? When I was at your stage I was sick to the back teeth with mine.’
An American Appreciation
major voice in topics ranging from religious advising in higher education, to Jewish–Christian relations, to academic studies of the Shoah, to reconciliation. His works from as early as the 1960s have stood the tests of time; indeed, his teachings hold
In Memory of Jan Fuchs
mill outside the town, and protected them until it was time for embarkation. When I first met Jan, I had recently embarked on an MA course at the Centre for the Study of Jewish Christian Relations in Cambridge. From the start, he took an interest in my
This paper is divided into three sections illustrating uses of the Book of Leviticus in three different contexts: Internal Jewish Issues, Jewish-Christian Relations and Social Justice.
The American Jewish Committee and Israel’s Palestinian Minority, 1948–1966
Geoffrey P. Levin
regarded by our Christian fellow Americans.” 21 If not addressed, the Jewish state’s mistreatment of Christians and other Arabs, the AJC feared, could harm Jewish-Christian relations in America—which its domestic human relations program had been
Hebrew Literature and Christian Mission
In this article, I examine the character and reception of the Hebrew translations of St. Paul’s Epistle to the Romans, Milton’s Paradise Lost, Shakespeare’s Othello and Romeo and Juliet, Tiedge’s Urania, and the New Testament produced in the second half of the nineteenth century by Isaac Salkinson, a Jew converted to Christianity and employed as a missionary by the British Society for the Propagation of the Gospel among the Jews. I focus on a salient feature of these translations, that is the use of biblicizing techniques. In contrast to previous studies, I tie the production of all of Salkinson’s translations to his activity as a missionary.
A Jewish Perspective
Edward van Voolen
In an open, secular society, young people encounter one another outside the traditional framework of their respective religions. This article describes a Jewish approach to the issues and possibilities that arise when an interfaith marriage is contemplated. The perspective is that of a rabbi working from a progressive Jewish position, given the particular concerns of post-war European Jewish communities. What kind of ceremony might be appropriate? What thought should be given from the beginning to the religious education and identification of future children?
From the Christian perspective the Second Vatican Council's 1965 declaration, Nostra Aetate, is understood as having transformed Jewish–Christian relations. Fifty years on it is appropriate to consider the Jewish reactions. This article summarizes, analyses and compares the early responses to the Vatican Council's efforts by Joseph Soloveitchik and A.J. Heschel. Drawing on the work of Jewish scholars in the interfaith field who see themselves as building on the contributions of these seminal figures, the article highlights the tension between the two approaches championed by Soloveitchik and Heschel and posits a reason for the difference. It also considers the impact of the statement Dabru Emet on the theological status of Jewish–Christian relations as they have developed into the twenty-first century by reviewing the arguments of its supporters such as David Rosen and its critics such as Jon Levenson. The article concludes with a reflection on where we might go from here.