Just posted to the homepage, our February 21 interreligious issue. Anchoring it is a four-part exchange on Catholic-Jewish dialogue, “Getting Past Supersessionism,” with contributions from Steven Englund, Jon D. Levenson, Donald Senior, and John Connelly. From Englund’s opening piece (subscription):
I believe that to foster a more productive Catholic-Jewish dialogue we need to pose two further questions, one backward-looking and one forward-looking. The first is “What harm have we done to the Jews?” and in addressing it I shall take a longer view than the three admittedly crucial decades covered by Connelly in his book. My reflections will present us with a contemporary situation rather more problematic than we tend to acknowledge—one that calls for stronger medicine as we answer the second question: “What more can we do to undo that harm?”
To begin with: How do we portray the ur-conflict, the “impossible relationship” between an old immovable object and a new irresistible force as they collided in antiquity? What shockwaves still reverberate from that Big Bang that was, for so long, an intra-Jewish religious schism, turning on the refusal of most Jews to adopt their neighbors’ view of the messiahship of Jesus? At the start we should observe that while Christians were wrong to see the Jews as “willfully blind”—the refusal to accept a contested claim is not willful blindness—it was nonetheless true that most Jews did not acknowledge Jesus as Lord.
It would be hard to exaggerate the shock and distress this turn of events produced in the first Jesus-followers, as gradually but inevitably there developed a widening separation and deepening conflict between them and their fellow Jews. From the outset, the Jesus movement included talented apologists and evangelists who created a corpus of oral and written stories and myths about Jesus Christ—the basis of future dogma and doctrine—that inscribed the rejection of Christ as foreshadowed in the Jews’ earlier rejection of their covenant with God. In time the refusal to acknowledge the Messiah became equated with an outright denial of God and the forfeiture of all claims to address God as father. The viewpoint dispossessed the Jews as sole interpreters and guardians of their own sacred writings. Thus, Justin Martyr: “These words were laid up in your scriptures, or rather not in yours but in ours for we obey them, but you, when you read them, do not understand their sense.” Or as a modern Jewish theologian, Ben Zion Bokser, summed up the charge: “Authentic Judaism is really Christianity.”
See the entire exchange on Catholic-Jewish dialogue here (subscription).
Also in the new issue, Charles R. Morris on the paradoxes of income inequality; George M. Marsden on Molly Worthen’s Apostles of Reason: The Crisis of Authority in American Evangelicism; Eve Tushnet on Kathryn Edin’s and Timothy J. Nelson’s Doing the Best I Can: Fatherhood in the Inner City; and Rand Richards Cooper on Spike Jonze’s Her. Full table of contents right here.