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Christianity and antisemitism
Christianity and antisemitism deals with the hostility of Christian Churches, Christian groups, and by Christians in general to Judaism and the Jewish people. Christian rhetoric and antipathy towards Jews developed in the early years of Christianity and was reinforced by ever increasing anti-Jewish measures over the ensuing centuries. The action taken by Christians against Jews included acts of violence, and murder culminating in the Holocaust.〔〔〔 Christian antisemitism has been attributed to numerous factors including theological differences, competition between Church and Synagogue, the Christian drive for converts, decreed by the Great Commission, misunderstanding of Jewish beliefs and practices, and a perceived Jewish hostility toward Christians. These attitudes were reinforced in Christian preaching, art and popular teaching for two millennia, containing contempt for Jews,〔Jerusalem Center for Public Affairs. May 5, 2009. (The Origins of Christian Anti-Semitism: Interview with Pieter van der Horst )〕 as well as statutes which were designed to humiliate and stigmatise Jews.
Modern antisemitism has been described as primarily hatred against Jews as a race with its modern expression rooted in 18th century racial theories, while anti-Judaism is described as hostility to Jewish religion, but in Western Christianity it effectively merged into antisemitism during the 12th century.〔 Scholars have debated how Christian antisemitism played a role in the Nazi Third Reich, World War II and the Holocaust. The Holocaust has driven many within Christianity to reflect on the relationship between Christian theology, practices, and that genocide.〔Heschel, Susannah, (The Aryan Jesus: Christian theologians and the Bible in Nazi Germany ), p. 20, Princeton University Press, 2008〕
==Roman-Jewish tensions==
Although Jewish communities lived and generally flourished in all major cities of the Roman Empire, tension between the Roman authorities and the Jews long preceded Christianity gaining any influence in the government of the Roman Empire. In Rome and throughout the Roman Empire, religion was an integral part of the civil government. The Emperor was from time to time declared to be a god and demanded to be worshiped accordingly.〔Lazare, Bernard. ''op cit''. p. 63〕 This created religious difficulties for Jews, who were prohibited from worshiping any other god than that of the Hebrew Bible. This, and the financial and political resentment of an occupied nation, created problems in the relations between Rome and its Jewish subjects, as well as for worshipers of Mithras, worshipers of Sabazius, and Christianity.〔Lazare, Bernard. ''op cit''. p. 64〕 In the case of Jews, this led to several revolts against Rome and severe persecutions by Rome as punishment. Roman political distrust of the Jews centred on suspicions that they preferred Rome's great rival in the Eastern Empire, Persia, to Rome as regional overlord, and these suspicions may have had some justification. Jews revolted against the Romans in the Great Revolt of 66 CE, which culminated with the destruction of the Second Temple in 70 CE. They revolted again under the leadership of the professed messiah Simon Bar Kokhba in 132 CE, which culminated in the expulsion of the Jews from Jerusalem, which Hadrian renamed into Aelia Capitolina in an attempt to wipe out memory of Jews there.〔Shlomo Sand, The Invention of the Jewish People, pg 132-135 Verso publishing retrieved from http://www.rafapal.com/wp-content/uploads/2012/01/Shlomo-Sand-The-Invention-of-the-Jewish-People-2009.pdf〕
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