Antisemitism
Antisemitism (alternatively spelled anti-semitism or anti-Semitism, also known as judeophobia) is prejudice and hostility toward Jews as a group. The prejudice is usually characterized by a combination of religious, racial and ethnic biases. While the term's etymology might suggest that antisemitism is directed against all Semitic peoples, since its creation it has been used exclusively to refer to hostility towards Jews.[1][2]
Antisemitism may be manifested in many ways, ranging from individual expressions of hatred and discrimination against individual Jews to organized violent attacks by mobs or even state police or military attacks on entire Jewish communities. Extreme instances of persecution include the German Crusade of 1096, the expulsion from England in 1290, the Spanish Inquisition, the expulsion from Spain in 1492, the expulsion from Portugal in 1497, various pogroms, and the most infamous, the Holocaust under Adolf Hitler's Nazi Germany.
The Roman Catholic historian Edward Flannery distinguished four varieties of antisemitism[3]:
In addition, from the 1990s, some writers claim to have identified a new antisemitism, a form of antisemitism coming simultaneously from the far left, the far right, and radical Islam, which tends to focus on opposition to Zionism and a Jewish homeland in the State of Israel, and which may deploy traditional antisemitism motifs.[4] Proponents of the concept argue that anti-Zionism, anti-Americanism, anti-globalization, third worldism, and demonization of Israel or double standards applied to its conduct may be linked to antisemitism, or constitute disguised antisemitism. Critics of the concept argue that it conflates anti-Zionism with antisemitism, defines legitimate criticism of Israel too narrowly and demonization too broadly, trivializes the meaning of antisemitism, and exploits antisemitism in order to silence debate.[5][6]
[edit] Etymology and usage
 Cover page of Marr's The Way to Victory of Germanicism over Judaism, 1880 edition The term Semite refers broadly to speakers of a language group which includes both Arabs and Jews. However, the term antisemitism is specifically used in reference to attitudes held towards Jews.
The word antisemitic (antisemitisch in German) was probably first used in 1860 by the Austrian Jewish scholar Moritz Steinschneider in the phrase "antisemitic prejudices" (German: "antisemitische Vorurteile").[7] Steinschneider used this phrase to characterize Ernest Renan's ideas about how "Semitic races" were inferior to "Aryan races." These pseudo-scientific theories concerning race, civilization, and "progress" had become quite widespread in Europe in the second half of the 19th century, especially as Prussian nationalistic historian Heinrich von Treitschke did much to promote this form of racism. In Treitschke's writings Semitic was synonymous with Jewish, in contrast to its usage by Renan and others.
In 1879 German political agitator Wilhelm Marr used the phrase Judenhass (hatred of Jews) in his book "The Victory of Judaism over Germanicism. Observed from a non-religious perspective." ("Der Sieg des Judenthums über das Germanenthum. Vom nicht confessionellen Standpunkt aus betrachtet.") to make hatred of the Jews seem rational and sanctioned by scientific knowledge.[8] In his next book, "The Way to Victory of Germanicism over Judaism", published in 1880, Marr developed his ideas further and coined the related German word Antisemitismus - antisemitism.
The book became very popular, and in the same year he founded the "League of Antisemites" ("Antisemiten-Liga"), the first German organization committed specifically to combatting the alleged threat to Germany posed by the Jews, and advocating their forced removal from the country.
So far as can be ascertained, the word was first widely printed in 1881, when Marr published "Zwanglose Antisemitische Hefte," and Wilhelm Scherer used the term "Antisemiten" in the January issue of "Neue Freie Presse". The related word semitism was coined around 1885. See also the coinage of the term "Palestinian" by Germans to refer to ethnic Jews, as distinct from the religion of Judaism.
Despite the use of the prefix "anti," the terms Semitic and anti-Semitic are not directly opposed to each other (unlike similar-seeming terms such as anti-American or anti-Hellenic). To avoid the confusion of the misnomer, many scholars on the subject (such as Emil Fackenheim) now favor the unhyphenated antisemitism[9] in order to emphasize that the word should be read as a single unified term, not as a meaningful root word-prefix combination.
The term antisemitism has historically referred to prejudice against Jews alone, and this was the only use of the word for more than a century. It does not traditionally refer to prejudice against other people who speak Semitic languages (e.g. Arabs or Assyrians). Bernard Lewis, Professor of Near Eastern Studies Emeritus at Princeton University, says that "Antisemitism has never anywhere been concerned with anyone but Jews."[1] Yehuda Bauer also articulated this view in his writings and lectures: (the term) "Antisemitism, especially in its hyphenated spelling, is inane nonsense, because there is no Semitism that you can be anti to."[10][11] A similar point is made by Professor Shmuel Almog, of the Institute of Contemporary Jewry at the Hebrew University of Jerusalem, who writes "So the hyphen, or rather its omission, conveys a message; if you hyphenate your 'anti-Semitism', you attach some credence to the very foundation on which the whole thing rests."[12]
In recent decades some groups have argued that the term should be extended to include prejudice against Arabs or Anti-Arabism[citation needed], in the context of answering accusations of Arab antisemitism; further, some, including the Islamic Association of Palestine, have argued that this implies that Arabs cannot, by definition, be antisemitic.[citation needed] The argument runs that since the Semitic language family includes Arabic, Hebrew and Aramaic languages and the historical term "Semite" refers to all those who consider themselves descendants of the Biblical Shem, "anti-Semitism" should be likewise inclusive. However, this usage is not generally accepted.
[edit] Definitions
 Antisemitic caricature (France, 1898) Though the general definition of antisemitism is hostility or prejudice against Jews, a number of authorities have developed more formal definitions. Holocaust scholar and City University of New York professor Helen Fein defines it as "a persisting latent structure of hostile beliefs towards Jews as a collective manifested in individuals as attitudes, and in culture as myth, ideology, folklore and imagery, and in actions – social or legal discrimination, political mobilization against the Jews, and collective or state violence – which results in and/or is designed to distance, displace, or destroy Jews as Jews."
Professor Dietz Bering of the University of Cologne further expanded on Professor Fein's definition by describing the structure of antisemitic beliefs. To antisemites, "Jews are not only partially but totally bad by nature, that is, their bad traits are incorrigible. Because of this bad nature: (1) Jews have to be seen not as individuals but as a collective. (2) Jews remain essentially alien in the surrounding societies. (3) Jews bring disaster on their 'host societies' or on the whole world, they are doing it secretly, therefore the antisemites feel obliged to unmask the conspiratorial, bad Jewish character."
Bernard Lewis defines antisemitism as a special case of prejudice, hatred, or persecution directed against people who are in some way different from the rest. According to Lewis, antisemitism is marked by two distinct features: Jews are judged according to a standard different from that applied to others, and they are accused of "cosmic evil." Thus, "it is perfectly possible to hate and even to persecute Jews without necessarily being anti-Semitic" unless this hatred or persecution displays one of the two features specific to antisemitism.[13]
There have been a number of efforts by international and governmental bodies to define antisemitism formally. The United States Department of State defines antisemitism in its 2005 Report on Global Anti-Semitism as "hatred toward Jews — individually and as a group — that can be attributed to the Jewish religion and/or ethnicity."[14]
In 2005, the European Monitoring Centre on Racism and Xenophobia (EUMC), a body of the European Union, developed a more detailed discussion: "Antisemitism is a certain perception of Jews, which may be expressed as hatred toward Jews. Rhetorical and physical manifestations of antisemitism are directed toward Jewish or non-Jewish individuals and/or their property, toward Jewish community institutions and religious facilities. In addition, such manifestations could also target the state of Israel, conceived as a Jewish collectivity. Antisemitism frequently charges Jews with conspiring to harm humanity, and it is often used to blame Jews for 'why things go wrong'."
The EUMC then listed "contemporary examples of antisemitism in public life, the media, schools, the workplace, and in the religious sphere." These included: "Making mendacious, dehumanizing, demonizing, or stereotypical allegations about Jews; accusing Jews as a people of being responsible for real or imagined wrongdoing committed by a single Jewish person or group; denying the Holocaust; and accusing Jewish citizens of being more loyal to Israel, or to the alleged priorities of Jews worldwide, than to the interests of their own nations. The EUMC also discussed ways in which attacking Israel could be antisemitic, depending on the context, while clarifying that "criticism of Israel similar to that leveled against any other country cannot be regarded as antisemitic." (see anti-Zionism below).[15]
[edit] Evolution of usage as a term
 France, 1889. Elections poster for self-described "candidat antisémite" Adolphe WilletteIn 1879, Wilhelm Marr founded the Antisemiten-Liga (Antisemitic League). Identification with antisemitism and as an antisemite was politically advantageous in Europe in the latter 19th century. For example, Karl Lueger, the popular mayor of fin de siècle Vienna, skillfully exploited antisemitism as a way of channeling public discontent to his political advantage.[16] In its 1910 obituary of Lueger, The New York Times notes that Lueger was "Chairman of the Christian Social Union of the Parliament and of the Anti-Semitic Union of the Diet of Lower Austria.[17] In 1895 A. C. Cuza organized the Alliance Anti-semitique Universelle in Bucharest. In the period before World War II, when animosity towards Jews was far more commonplace, it was not uncommon for a person, organization, or political party to self-identify as an antisemite or antisemitic.
In the aftermath of Kristallnacht, Goebbels announced: "The German people is anti-Semitic. It has no desire to have its rights restricted or to be provoked in the future by parasites of the Jewish race."[18]
After Hitler's rise to power, and particularly after the extent of the Nazi genocide of Jews became known, the term "antisemitism" acquired pejorative connotations. This marked a full circle shift in usage, from an era just decades earlier when "Jew" was used as a pejorative term.[19][20] Yehuda Bauer wrote in 1984: "There are no antisemites in the world... Nobody says, 'I am antisemitic.'" You cannot, after Hitler. The word has gone out of fashion."[21]
[edit] History
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[edit] Ancient world
Examples of antipathy to Jews and Judaism during ancient times are easy to find. Statements exhibiting prejudice towards Jews and their religion can be found in the works of many pagan Greek and Roman writers.[22] There is the story in the Exodus of the Egyptian Pharaoh ordering all new-born Hebrew boys to be drowned in the Nile[23]. There is also the example of the total destruction of the Kingdom of Israel resulting in the loss of the ten northern tribes of Israel, and the exile of most of the elite of the Kingdom of Judah during the Babylonian Exile in 586 BCE (2 Kings 25:8-21). And there are examples of Greek rulers desecrating the Temple and banning Jewish religious practices, such as circumcision, Sabbath observance, study of Jewish religious books, etc. Examples may also be found in anti-Jewish riots in Alexandria in the 3rd century BCE. Philo of Alexandria described an attack on Jews in Alexandria in 38 CE in which thousands of Jews died.
The Jewish diaspora on the Nile island Elephantine, which was founded by mercenaries, experienced the destruction of its Yahweh temple in 410 BC.[24]
Relationships between the Jewish people and the occupying Roman Empire were at first antagonistic and resulted in several rebellions. According to Suetonius, the emperor Tiberius expelled from Rome, Jews who had gone to live there. The 18th century English historian Edward Gibbon identified a more tolerant period beginning in about 160 CE.
According to James Carroll, "Jews accounted for 10% of the total population of the Roman Empire. By that ratio, if other factors such as pogroms and conversions had not intervened, there would be 200 million Jews in the world today, instead of something like 13 million."[25][26]
[edit] Accusations of deicide
Main article: Jewish deicide
Deicide is the killing of a god. In the context of Christianity, deicide refers to the responsibility for the death of Jesus. The accusation of Jews in deicide has been the most powerful warrant for antisemitism by Christians.[27]
Though not part of Roman Catholic dogma, many Christians, including members of the clergy, held the Jewish people under a antisemitic canard to be collectively responsible for killing Jesus.[28] According to this interpretation, both the Jews present at Jesus’ death and the Jewish people collectively and for all time had committed the sin of deicide, or God-killing. This charge of deicide and all direct and indirect antisemitism was ruled wrong by the Second Vatican Council in 1962 and most Christians have followed suit since.[29]
[edit] Persecutions in the Middle Ages
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From the 9th century CE the Islamic world imposed dhimmi laws on both Christian and Jewish minorities. The 11th century saw Muslim pogroms against Jews in the Iberian Peninsula; those occurred in Cordoba in 1011 and in Granada in 1066.[30][31][32] Decrees ordering the destruction of synagogues were enacted in the Middle Ages in Egypt, Syria, Iraq and Yemen. Jews were also forced to convert to Islam or face death in some parts of Yemen, Morocco and Baghdad at certain times.[33]
The Almohads, who had taken control of the Almoravids' Maghribi and Andalusian territories by 1147,[34] far surpassed the Almoravides in fundamentalist outlook, and they treated the dhimmis harshly. Faced with the choice of either death or conversion, many Jews and Christians emigrated.[35][36][37] Some, such as the family of Maimonides, fled east to more tolerant Muslim lands,[35] while others went northward to settle in the growing Christian kingdoms.[38][39]
During the Middle Ages in Europe there was full-scale persecution in many places, with blood libels, expulsions, forced conversions and massacres. A main justification of prejudice against Jews in Europe was religious. Jews were frequently massacred and exiled from various European countries. The persecution hit its first peak during the Crusades. In the First Crusade (1096) flourishing communities on the Rhine and the Danube were utterly destroyed; see German Crusade, 1096. In the Second Crusade (1147) the Jews in France were subject to frequent massacres. The Jews were also subjected to attacks by the Shepherds' Crusades of 1251 and 1320. The Crusades were followed by expulsions, including in, 1290, the banishing of all English Jews; in 1396, 100,000 Jews were expelled from France; and, in 1421 thousands were expelled from Austria. Many of the expelled Jews fled to Poland.[40]
As the Black Death epidemics devastated Europe in the mid-14th century, annihilating more than half of the population, Jews were used as scapegoats. Rumors spread that they caused the disease by deliberately poisoning wells. Hundreds of Jewish communities were destroyed by violence. Although Pope Clement VI tried to protect them by the July 6, 1348, papal bull and an additional bull in 1348, several months later, 900 Jews were burnt alive in Strasbourg, where the plague hadn't yet affected the city.[41]
[edit] Seventeenth century
During the mid-to-late 17th century the Polish-Lithuanian Commonwealth was devastated by several conflicts, in which the Commonwealth lost over a third of its population (over 3 million people), and Jewish losses were counted in hundreds of thousands. First, the Chmielnicki Uprising when Bohdan Khmelnytsky's Cossacks massacred tens of thousands of Jews in the eastern and southern areas he controlled (today's Ukraine). The precise number of dead may never be known, but the decrease of the Jewish population during that period is estimated at 100,000 to 200,000, which also includes emigration, deaths from diseases and jasyr (captivity in the Ottoman Empire).[42][43]
[edit] Eighteenth century
In 1744, Frederick II of Prussia limited the number of Jews allowed to live in Breslau to only ten so-called "protected" Jewish families and encouraged a similar practice in other Prussian cities. In 1750 he issued the Revidiertes General Privilegium und Reglement vor die Judenschaft: the "protected" Jews had an alternative to "either abstain from marriage or leave Berlin" (quoting Simon Dubnow). In the same year, Archduchess of Austria Maria Theresa ordered Jews out of Bohemia but soon reversed her position, on the condition that Jews pay for their readmission every ten years. This extortion was known as malke-geld (queen's money). In 1752 she introduced the law limiting each Jewish family to one son. In 1782, Joseph II abolished most of these persecution practices in his Toleranzpatent, on the condition that Yiddish and Hebrew were eliminated from public records and that judicial autonomy was annulled. Moses Mendelssohn wrote that "Such a tolerance... is even more dangerous play in tolerance than open persecution."
In 1772, the empress of Russia Catherine II forced the Jews of the Pale of Settlement to stay in their shtetls and forbade them from returning to the towns that they occupied before the partition of Poland.[44]
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[edit] Nineteenth century
Historian Martin Gilbert writes that it was in the 19th century that the position of Jews worsened in Muslim countries. Benny Morris writes that one symbol of Jewish degradation was the phenomenon of stone-throwing at Jews by Muslim children. Morris quotes a 19th century traveler: "I have seen a little fellow of six years old, with a troop of fat toddlers of only three and four, teaching [them] to throw stones at a Jew, and one little urchin would, with the greatest coolness, waddle up to the man and literally spit upon his Jewish gaberdine. To all this the Jew is obliged to submit; it would be more than his life was worth to offer to strike a Mahommedan."[45]
[edit] Twentieth century
 Two common Anti-semitic depictions of Jews during Nazi Germany: on the left is the Capitalist/Communist global parasite depiction; on the right is the Wandering Jew. In the first half of the twentieth century, in the USA, Jews were discriminated against in employment, access to residential and resort areas, membership in clubs and organizations, and in tightened quotas on Jewish enrollment and teaching positions in colleges and universities. The Leo Frank lynching by a mob of prominent citizens in Marietta, Georgia in 1915 turned the spotlight on antisemitism in the United States and led to the founding of the Anti-Defamation League. The case was also used to build support for the renewal of the Ku Klux Klan which had been inactive since 1870.
Antisemitism in America reached its peak during the interwar period. The pioneer automobile manufacturer Henry Ford propagated antisemitic ideas in his newspaper The Dearborn Independent. The radio speeches of Father Coughlin in the late 1930s attacked Franklin D. Roosevelt's New Deal and the notion of a Jewish financial conspiracy. Such views were also shared by some prominent politicians; Louis T. McFadden, Chairman of the United States House Committee on Banking and Currency, blamed Jews for president Roosevelt's decision to abandon the gold standard, and claimed that "in the United States today, the Gentiles have the slips of paper while the Jews have the lawful money."[46]
In the 1940s the aviator Charles Lindbergh and many prominent Americans led The America First Committee in opposing any involvement in the war against Fascism. During his July 1936 visit he wrote letters saying that there was “more intelligent leadership in Germany than is generally recognized.”
The German American Bund held parades in New York City during the late 1930s where Nazi uniforms were worn and flags featuring swastikas were raised alongside American flags. The US House Committee on Un-American Activities (HUAC) was very active in denying the Bund's ability to operate. With the start of US involvement in World War II most of the Bund's members were placed in internment camps, and some were deported at the end of the war.
Sometimes, during race riots, as in Detroit in 1943, Jewish businesses were targeted for looting and burning.
 "Selection" on the Judenrampe, Auschwitz, May/June 1944. To be sent to the right meant slave labor; to the left, the gas chambers. This image shows the arrival of Hungarian Jews from Carpatho-Ruthenia, many of them from the Berehov ghetto. It was taken by Ernst Hofmann or Bernhard Walter of the SS. Courtesy of Yad Vashem. [47]Of course, the Holocaust in Europe is one of the most prominent examples of antisemitism. Six million Jews, along with five million other "Untermenschen" targeted by the Nazis, were killed.[48][49]
This is seen by many as the culmination of generations of antisemitism in Europe.
Antisemitism was commonly used as an instrument for personal conflicts in Soviet Russia, starting from conflict between Stalin and Trotsky ("Jews are trotskists, trotskists are Jews") and continuing through numerous conspiracy theories spread by official propaganda. Departament IV of NKVD was called "Jewsekcia" for its activity in "cleansing" party structures from Jews. Antisemitism in the USSR reached its peak after 1948 during the campaign against "rootless cosmopolitan", when several hundred Yiddish-writing poets, writers, painters and sculptors were killed.
After the war, the Kielce pogrom and "March 1968 events" in communist Poland represented a further incidents of antisemitism in Europe. The common theme behind the anti-Jewish violence in the postwar Poland were blood libel rumours [50] [51] .
The cult of Simon of Trent was disbanded in 1965 by Pope Paul VI, and the shrine erected to him was dismantled. He was removed from the calendar, and his future veneration was forbidden, though a handful of extremists still promote the narrative as a fact. In the 20th century, the Beilis Trial in Russia represented incidents of blood libel in Europe. Unproven rumours of Jews killing Christians were used as justification for killing of Jews by Christians.
[edit] Religious antisemitism
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Religious antisemitism is also known as anti-Judaism. As the name implies, it was the practice of Judaism itself that was the defining characteristic of the antisemitic attacks. Under this version of antisemitism, attacks would often stop if Jews stopped practicing or changed their public faith, especially by conversion to the "official" or "right" religion, and sometimes, liturgical exclusion of Jewish converts (the case of Christianized Marranos or Iberian Jews in the late 15th and 16th centuries convicted of secretly practising Judaism or Jewish customs). [52]
Jews have lived as a religious minority in Christian and Muslim lands since the Roman Empire became Christian. Christianity and Islam have both portrayed Jews as those who rejected God's truth. Christians and Muslims have, over the centuries, alternately lived in peace with Jews and persecuted them.
[edit] Christian world
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[edit] New Testament and antisemitism
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Historians have noted that the New Testament has been singled out for its progressively antagonistic tone and hostile attitude toward Jews. Particularly, the Gospel of John has been singled out in antisemitic texts, because it includes many anti-Jewish episodes, and it contains many references to Jews in a pejorative manner.[53]
Any study of antisemitism in the New Testament must come to terms with 1 Thessalonians 2:13-16. The message of this verse is that the Jews killed Jesus, displease God, and oppose all men. The verse has created significant debate among scholars because it appears to contradict many other writings attributed to Paul, and because Paul did not have an attitude of revulsion toward his life before Christianity.[54]
The New Testament states that while on trial, Jesus was struck in the face by a Jewish guard for allegedly speaking ill of the high priest (John 18:20-22). Such incidents were the source of the myth of the wandering Jew, who was doomed to the punishment of endless roaming and suffering fated to never die.[55]
The death of Jesus, according to the New Testament, was done in brutal mockery by the Roman soldiers. Pontius Pilate's words (Matthew 27:24-25) imply that the Jews were entirely responsible for the killing. When Jesus is nailed to the cross, the New Testament states that the Jews mocked Jesus (Matthew 27:39). The overall impression on Christians was that the Jews controlled the events that lead to the death of Jesus. [56]
The process by which Christians began to see Judaism first as a rival, and then as a scapegoat can be traced though many passages in the New Testament, early Christian writings, and the Apostolic fathers. The destruction of the Second Temple was seen as judgement from God to the Jews for the death of Jesus.[57]
The majority of the New Testament was written by Jews who became followers of Jesus, and all but two books (Luke and Acts) are traditionally attributed to such Jewish followers. Nevertheless, there are a number of passages in the New Testament that some see as antisemitic, or have been used for antisemitic purposes, most notably:
Jesus speaking to a group of Pharisees: "I know that you are descendants of Abraham; yet you seek to kill me, because my word finds no place in you. I speak of what I have seen with my Father, and you do what you have heard from your father." They answered him, "Abraham is our father." Jesus said to them, "If you were Abraham's children, you would do what Abraham did. ... You are of your father the devil, and your will is to do your father's desires. He was a murderer from the beginning, and has nothing to do with the truth, because there is no truth in him. When he lies, he speaks according to his own nature, for he is a liar and the father of lies. But, because I tell the truth, you do not believe me. Which of you convicts me of sin? If I tell the truth, why do you not believe me? He who is of God hears the words of God; the reason why you do not hear them is you are not of God." (John 8:37-39, John 8:44-47)
Stephen speaking before a synagogue council just before his execution: "You stiff-necked people, uncircumcised in heart and ears, you always resist the Holy Spirit. As your fathers did, so do you. Which of the prophets did not your fathers persecute? And they killed those who announced beforehand the coming of the Righteous One, whom you have now betrayed and murdered, you who received the law as delivered by angels and did not keep it." (Acts 7:51-53, RSV)
"Behold, I will make those of the synagogue of Satan who say that they are Jews and are not, but lie — behold, I will make them come and bow down before your feet, and learn that I have loved you." (Revelation 3:9, RSV).
Some biblical scholars point out that Jesus and Stephen are presented as Jews speaking to other Jews, and that their use of broad accusation against Israel is borrowed from Moses and the later Jewish prophets (e.g. Deuteronomy 9:12-14; Deuteronomy 31:27-29; Deuteronomy 32:5, Deuteronomy 32:20-21; 2 Kings 17:13-14; Isiah 1:4; Deuteronomy 9:12-14Hosea q:12-149; Hosea 10:9). Jesus once calls his own disciple Peter 'Satan' (Mark 8:33). Other scholars hold that verses like these reflect the Jewish-Christian tensions that were emerging in the late first or early second century, and do not originate with Jesus.
Drawing from the Jewish prophet Jeremiah (Jeremiah 31:31-34), the New Testament taught that with the death of Jesus a new covenant was established which rendered obsolete and in many respects superseded the first covenant established by Moses (Hebrews 8:7-13; Luke 22:20). Observance of the earlier covenant traditionally characterizes Judaism. This New Testament teaching, and later variations to it, are part of what is called supersessionism. However, the early Jewish followers of Jesus continued to practice circumcision and observe dietary laws, which is why the failure to observe these laws by the first Gentile Christians became a matter of controversy and dispute some years after Jesus' death (Acts 11:3; Acts 15:1; Acts 16:3).
The New Testament holds that Jesus' (Jewish) disciple Judas Iscariot (Mark 14:43-46), the Roman governor Pontius Pilate along with Roman forces (John 19:11; Acts 4:27) and Jewish leaders and people of Jerusalem were (to varying degrees) responsible for the death of Jesus (Acts 13:27). Diaspora Jews are not blamed for events which were outside their control.
After Jesus' death, the New Testament portrays the Jewish religious authorities in Jerusalem as hostile to Jesus' followers, and as occasionally using force against them. Stephen is executed by stoning (Acts 7:58). Before his conversion, Saul puts followers of Jesus in prison (Acts 8:3; Galatians 1:13-14; 1 Timothy 1:13). After his conversion, Saul is whipped at various times by Jewish authorities (2 Corinthians 11:24), and is accused by Jewish authorities before Roman courts (e.g., Acts 25:6-7). However, opposition from Gentiles is also cited repeatedly (2 Corinthians 11:26; Acts 16:19; Acts 19:23). More generally, there are widespread references in the New Testament to suffering experienced by Jesus' followers at the hands of others (Romans 8:35; 1 Corinthians 4:11; Galatians 3:4; 2 Thessalonians 1:5; Hebrews 10:32; 1 Peter 4:16; Revelation 20:4).
See Joseph Atwill's interview on the The Roots of Anti-Semitism
[edit] Early Christianity
A number of early and influential Church works — such as the dialogues of Justin Martyr, the homilies of John Chrysostom, and the testimonies of church father Cyprian — are strongly anti-Jewish.
During a discussion on the celebration of Easter during the First Council of Nicaea in 325 CE, Roman emperor Constantine said, ...it appeared an unworthy thing that in the celebration of this most holy feast we should follow the practice of the Jews, who have impiously defiled their hands with enormous sin, and are, therefore, deservedly afflicted with blindness of soul. (...) Let us then have nothing in common with the detestable Jewish crowd; for we have received from our Saviour a different way.[58]
Prejudice against Jews in the Roman Empire was formalized in 438, when the Code of Theodosius II established Roman Catholic Christianity as the only legal religion in the Roman Empire. The Justinian Code a century later stripped Jews of many of their rights, and Church councils throughout the sixth and seventh century, including the Council of Orleans, further enforced anti-Jewish provisions. These restrictions began as early as 305, when, in Elvira, (now Granada), a Spanish town in Andalusia, the first known laws of any church council against Jews appeared. Christian women were forbidden to marry Jews unless the Jew first converted to Catholicism. Jews were forbidden to extend hospitality to Catholics. Jews could not keep Catholic Christian concubines and were forbidden to bless the fields of Catholics. In 589, in Catholic Iberia, the Third Council of Toledo ordered that children born of marriage between Jews and Catholic be baptized by force. By the Twelfth Council of Toledo (681) a policy of forced conversion of all Jews was initiated (Liber Judicum, II.2 as given in Roth).[59] Thousands fled, and thousands of others converted to Roman Catholicism.
[edit] Europe (Middle Ages)
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Antisemitism was widespread in Europe during the Middle Ages. In those times, a main cause of prejudice against Jews in Europe was the religious one. Although not part of Roman Catholic dogma, many Christians, including members of the clergy, held the Jewish people collectively responsible for the death of Jesus, a practice originated by Melito of Sardis.
Among socio-economic factors were restrictions by the authorities. Local rulers and church officials closed the doors for many professions to the Jews, pushing them into occupations considered socially inferior such as accounting, rent-collecting and moneylending, which was tolerated then as a "necessary evil".[29]During the Black Death, Jews were accused as being the cause, and were often killed.[41] There were expulsions of Jews from England, France, Germany, Portugal and Spain during the Middle Ages as a result of antisemitism.[60]
 18th century Frankfurt Judensau German for "Jews' sow", Judensau was the derogatory and d |
