Anti-Semitism has practically been embedded into Christian doctrine. As Harrington (2009) points out, “certain Gospel texts have fostered anti-Judaism,” and “one can say that the Gospels may have an anti-Jewish potential,” (p. 1). This is true in spite of the fact that many of the authors of the gospels might have self-identified as Jews, or who were at least writing from a Jewish consciousness and Jewish point of view, for a largely Jewish audience. To extricate anti-Semitism from the synoptic gospels (Matthew, Mark, and Luke) seems challenging. Harrington (2009) is willing to accept the challenge by first showing that the wisdom contained in the synoptic gospels reveals “common ground” between peoples of the book (p. 2). Second, Harrington (2009) offers new frameworks for reading the synoptic gospels, so as not to impose anti-Semitism or to misinterpret the author’s original meaning. Finally, the author offers important social, cultural, and historical contexts that can at least help clarify the presence of anti-Semitism and help contemporary Christian preachers to address anti-Semitism more honestly in their sermons. Ultimately Harrington writes the book to “caution Christian teachers and preachers” about material that perpetuates anti-Semitism, essentially teaching a new type of Biblical literacy.Matthew’s...
Matthew is more anti-establishment than he is anti-Jewish per se, and yet he directs his criticisms directly at Jewish leaders and those who deny Christ. Moreover, Matthew was devoutly committed to the new covenant model, also known as supersessionism. Supersessionism refers to the Christian belief that Christ rendered Jewish law, custom, and tradition as irrelevant and even sacrilegious. Christ’s Church superseded the Jewish religion. Therefore, denying Christ is effectively denying God, from Matthew’s point of view. In this sense, Matthew is more evangelical and radical than he is specifically anti-Semitic. Yet Matthew does direct his wrath towards the Jewish religion and the social and political structures that defined it in his time. Matthew’s audience would have responded in different ways, depending on their backgrounds. For those who followed Christ, they would have found political solace in the anti-establishment views.
Jesus was aware that he was a subversive power. Matthew does omit the part about Jesus needing to go into hiding. This suggests that the author had less of a need to emphasize the theme of persecution than Mark did. Mark makes sure this story is told from the perspective of the oppressed. Matthew also recounts the tale of Jesus forgiving the paralyzed man, calling into question his divine authority.
" In fact, he and others instead see the gospel as a condemnation of the Jews who chose insurrection. Mark saw the choice between Barabbas and Jesus, as it was told and not necessarily as it happened, as one that symbolized the dramatic fate awaiting Jerusalem. In Greek, the technical term for such a rebel bandit is lestes, and that is exactly what Barabbas is called. He was a bandit, a
Judas Iscariot (Outline after Reference Page) That Judas Iscariot was an Apostle is common knowledge, likely one of the most famous, or better infamous of the disciples of Jesus. Rarely does one pass through life without knowing the story of the Apostle that betrayed the Lord Jesus. The story of Judas has been told repeatedly in Sunday School sessions and in classrooms. Who was this figure and why should his story
However, certain elements of traditional Christian theology are centered on Mary, and the degree of emphasis that those elements receive can be very telling about Mary's actual role in the religion. For example, the connection between female chastity and religious observance seems to have been established by God's choice of a Virgin to carry his son. God did not have to choose a virgin to bear his child, but
Philippians 2:1-11 In Chapter 2, verses 1-11, of St. Paul's letter to the Philippians, the Apostle exhorts his followers to be faithful to Christ. Christ is, as always, the point of the Pauline letters -- and arriving at Christ, whether through exhortation, logic, works, or affection and charity, is the sole aim. Paul points the finger in all matters to the divine Son of God, thanks Him for all things, and
Furthermore, all three groups believed that the Old Testament prophecies regarding the Messiah would be fulfilled. (Aiuto). In fact, Jesus was not the first person to be proclaimed the Messiah. Understanding that there was a tremendous amount of strife and competition in the Jewish community is important, because it makes it clear that while some Jews were responsible for the death of Jesus, it can hardly be suggested that
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