By Kevin P. Spicer
In recent times, the masks of tolerant, secular, multicultural Europe has been shattered by way of new varieties of antisemitic crime. although a lot of the perpetrators don't profess Christianity, antisemitism has flourished in Christian Europe. during this publication, 13 students of ecu historical past, Jewish reports, and Christian theology research antisemitism's insidious function in Europe's highbrow and political existence. The essays display that annihilative antisemitic idea was once no longer restricted to Germany, yet can be present in the theology and liturgical perform of such a lot of Europe's Christian church buildings. They dismantle the declare of a contrast among Christian anti-Judaism and neo-pagan antisemitism and express that, on the middle of Christianity, hatred for Jews overwhelmingly shaped the milieu of 20th-century Europe.
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Additional info for Antisemitism, Christian Ambivalence, and the Holocaust
Both lines of reasoning had a signiﬁcant inﬂuence on the debates of post-WWI Denmark. As Martensen dismissed traditional Judaism as a set of meaningless rituals, at the same time, he identiﬁed an urban, upper-middle-class culture that was hostile to the Christian establishment in the Jewish freethinker Georg Brandes. 24 The Rabbi’s Response: Abraham Alexander Wolff Brandes was not the only individual to react to these antiJewish diatribes. Rather, Abraham Alexander Wol√, the long-time chief rabbi of the Jews of Denmark, o√ered the most elaborate Jewish response.
Thus, traditions of anti-Judaism and varying modes of consent with modern antisemitic concepts were not delegitimized as such before the occupation and the rescue action—as an act of national resistance—enforced a process of rethinking in milieus a≈liated with the church. Only then, the episcopal protest against the Judenaktion grew into a consensual expression of popular contempt for the occupation regime. In turn, existing anti-Jewish attitudes did not become a hindrance to the national project of protecting the Danish Jews—as Danes—from persecution and death.
Banke (Århus: Werks, 2001), 47–61. 17. These are some of the issues dealt with in the framework of my dissertation project on the emancipation and acculturation of the Jewish community in Denmark, 1780–1850, in a comparative European perspective. 18. In contrast to the worsening legal status of Jews in Prussia in the course of the eighteenth century, regulations of acceptance are even eased, as are other regulations. 19. Thorsten Wagner, ‘‘Juden in Kopenhagen 1780–1820. A. thesis, Technische Universität Berlin, 1998), 85–99.