Relevant bibliographies by topics / Holocaust (Christian theology)

Academic literature on the topic 'Holocaust (Christian theology)'

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Published: 4 June 2021
Last updated: 27 July 2024

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Journal articles on the topic "Holocaust (Christian theology)"

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Houtepen, Anton. "Holocaust and theology." Exchange 33, no. 3 (2004): 207–22. http://dx.doi.org/10.1163/157254304774249880.

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AbstractHolocaust Theology, first developed by Jewish scholars, has had a definite impact on the Christian attitude with regard to Judaism. It made Christianity aware of its Anti-Judaist thinking and acting in the past, one of the root causes of Anti-Semitism and one of the factors that led to the Holocaust in Nazi-Germany during World War II. Similar forms of industrial killing and genocide did happen, however, elsewhere in the world as well. Most important of all was the ' metamorphosis ' of the Christian concept of God: no longer did God's almighty power and benevolent will for his chosen people dominate the theological discourse, but God's compassion for those who suffer and and the Gospel of Peace and human rights. Mission to the Jews was gradually replaced by Christian-Jewish dialogue. Both in mission studies, ecumenism and intercultural theology, theologians seem to have received the fundamental truth of the early patristic saying: There is no violence in God. This makes a new alliance of theology with the humanities possible on the level of academia and enables a critical stand of theology against the political power play causing the actual clash of civilisations.
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Haynes, Stephen R. "Christian Holocaust Theology: A Critical Reassessment." Journal of the American Academy of Religion LXII, no. 2 (1994): 553–85. http://dx.doi.org/10.1093/jaarel/lxii.2.553.

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Fasching, Darrell J. "Can Christian Faith Survive Auschwitz?" Horizons 12, no. 1 (1985): 7–26. http://dx.doi.org/10.1017/s0360966900034290.

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AbstractThis paper argues that, for both Jews and Christians, the Holocaust represents a hermeneutic rupture. After Auschwitz, Jews find their belief in the God of history called into question. And Christians find their past interpretations of the Gospel as good news called into question, when forced by the Holocaust to see that it has been used to justify 2000 years of persecution, expulsion, and pogrom against the Jewish people. For Christians to acknowledge the Holocaust as hermeneutic rupture is to give it the authority of a new hermeneutic criterion for interpreting the Gospel, in which nothing is the word of God which denies the covenantal integrity of the Jewish People. The Holocaust forces a redefinition of the “canon within the canon” in which Paul's letter to the Romans and the Book of Job become central texts. Romans becomes the cornerstone of post-Holocaust theology because it predates the fall of the temple and the emergence of the anti-Judaic myth of Christian supercession and affirms the ongoing election of the Jewish people. And after the Holocaust, the Book of Job takes on new meaning as an allegory, only a desacralized Christianity which demythologizes some of its most sacred traditions in order to affirm human dignity and Jewish integrity can survive Auschwitz with any authenticity.
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Braverman, Mark. "Theology in the Shadow of the Holocaust: Revisiting Bonhoeffer and the Jews." Theology Today 79, no. 2 (June 17, 2022): 146–65. http://dx.doi.org/10.1177/00405736221084735.

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The scholarship on Dietrich Bonhoeffer and the Jews has focused on two questions: (1) To what extent did the persecution of the Jews drive Bonhoeffer's actions with respect to the Third Reich, and (2) Did Bonhoeffer's theology of Judaism and the Jewish people undergo a change as a result of the Nazi program of persecution and extermination? The work ranges from writers who reject the hagiography of a Bonhoeffer who for the sake of the Jews joined the resistance and paid the ultimate price, to those who argue that the persecution of the Jews was key in the development of Bonhoeffer's theology and his resistance to National Socialism. Bonhoeffer biographer Eberhard Bethge figured large in this second group; Bethge's work in this area coincided with his involvement in Christian post-Holocaust theology, an expression of the intensely philojudaic theology that emerged in the West following World War II. Driven by the desire to atone for millennia of anti-Jewish doctrine and action, post-Holocaust theology has exerted a strong influence on Bonhoeffer scholarship. The argument of this article is that the postwar focus on Christian anti-Judaism has led the church away from confronting the exceptionalism that persists in Christian identity and teaching. In its penitential zeal, the postwar project to renounce church anti-Judaism has instead replaced it with a Judeo-Christian triumphalism and a theological embrace of political Zionism that betray fundamental gospel principles. These run counter to the passionate opposition to the merger of hyper-nationalism and religion that informs Bonhoeffer's radical, humanistic Christology. Fashioning Bonhoeffer as a martyr for the Jews and as a forerunner of post-Holocaust theology does damage to the legacy of his theology and distorts the lessons of his life and witness. This carries implications for the role of the church in confronting the urgent issues of our time.
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Braverman, Mark. "Zionism and Post-Holocaust Christian Theology: A Jewish Perspective." Holy Land Studies 8, no. 1 (May 2009): 31–54. http://dx.doi.org/10.3366/e1474947509000390.

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Analysis of the Israel–Palestine conflict tends to focus on politics and history. But other forces are at work, related to beliefs and feelings deeply embedded in Judeo-Christian tradition. The revisionist Christian theology that emerged following the Nazi Holocaust attempted to correct the legacy of Christian anti-Semitism. In the process it has fostered an unquestioning support of the State of Israel that undermines efforts to achieve peace in the region. The conflict in Christian thought between a commitment to universal justice and the granting to Jews a superior right to historic Palestine permeates the current discourse and is evidenced in the work of even the most politically progressive thinkers. The article reviews the work of four contemporary Christian theologians and discusses the implications of this issue for interfaith dialogue, the political process, and the achievement of peace in the Holy Land.
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Kopiec, Piotr. "Milczenie Boga: przykłady żydowskiej i chrześcijańskiej teologii Holocaustu (Paul van Buren i Richard L. Rubenstein)." Przegląd Humanistyczny 63, no. 3 (466) (December 2, 2019): 61–76. http://dx.doi.org/10.5604/01.3001.0013.5992.

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When considering the causes of secularization in the Western societies, one must mention sociological and political consequences of both the World War II and Holocaust. Extermination of the Jewish nation prompted raising the question of “why did God allow Auschwitz?” Many Jewish and Christian theologians attempted to explain the moral collapse in the time of Holocaust. Part of them was related to the so-called Death of God theology, the theological movement which interpreted a radical secularization of the Western culture in many ways. The article discusses theological reflections of the Christian theologian Paul van Buren and the Jewish thinker Richard L. Rubenstein. They are considered to belong to the movement of the Death of God theology, though in both cases such classification is not justified. Both interpret Holocaust in the perspective of God’s silence, and both search for new notions and meanings for God in the secular world after Auschwitz.
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Jones, Barry A. "Life in the Diaspora: Christian interpretation of Esther in dialogue with Judaism." Review & Expositor 118, no. 2 (May 2021): 170–79. http://dx.doi.org/10.1177/00346373211014955.

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Christian interpretation of Esther has historically been limited by Christian bias against Judaism and by the teaching of Christian supersessionism. Reconsideration of this history in the aftermath of the Holocaust and in light of the new circumstances of post-Christendom provides an opportunity to reconsider the message of the book for Christian faith and ministry. The article describes how the unique diaspora perspective and theology of Esther provide resources for Christian ethics and discipleship in a post-Christian era.
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Baird, Marie L. "Emmanuel Levinas and the Problem of Meaningless Suffering: the Holocaust as a Test Case." Horizons 26, no. 1 (1999): 73–84. http://dx.doi.org/10.1017/s0360966900031534.

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AbstractJohann Baptist Metz has exhorted Christian theologians to discard “system concepts” in favor of “subject concepts” in their theologizing. This revisioning of Christian theology recovers the primacy of the uniqueness and irreplaceability of the individual from totalizing doctrinal formulations and systems that function, for Metz, without reference to the subject. In short, a revisionist Christian theology in light of the Holocaust recovers the preeminence of the inviolability of individual human life.How can such a revisioning be accomplished in the realm of Christian spirituality? This article will utilize the thought of Emmanuel Levinas to assert the primacy of ethics as “first philosophy” replacing ontology, and by implication the ontological foundations undergirding Christian spirituality, with the ethical relation. Such a relation is the basis for a new Christian spirituality that posits the primacy of merciful and compasionate action in the face of conditions of life in extremity.
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Brittingham, Matthew H. "“The Jews love numbers”: Steven L. Anderson, Christian Conspiracists, and the Spiritual Dimensions of Holocaust Denial." Genocide Studies and Prevention 14, no. 2 (September 2020): 44–64. http://dx.doi.org/10.5038/1911-9933.14.2.1721.

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From his pulpit at Faithful Word Baptist Church (Independent Fundamental Baptist) in Tempe, AZ, fundamentalist preacher Steven L. Anderson launches screeds against Catholics, LGBTQ people, evolutionary scientists, politicians, and anyone else who doesn't share his political, social, or theological views. Anderson publishes clips of his sermons on YouTube, where he has amassed a notable following. Teaming up with Paul Wittenberger of Framing the World, a small-time film company, Anderson produced a film about the connections between Christianity, Judaism, and Israel, entitled Marching to Zion (2015), which was laced with antisemitic stereotypes. Anderson followed Marching to Zion with an almost 40-minute YouTube video espousing Holocaust denial, entitled “Did the Holocaust Really Happen?” In this article, I analyze Anderson's Holocaust denial video in light of his theology, prior films, and connections to other Christian conspiracists, most notably Texe Marrs, I particularly show how Anderson frames the “Holocaust myth,” as he calls it, in light of a deeper spiritual warfare that negatively impacts the spread of Christianity.
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Oegema, Gerbern S. "Reformation and Judaism." Journal of the Council for Research on Religion 1, no. 2 (August 28, 2020): 20–30. http://dx.doi.org/10.26443/jcreor.v1i2.25.

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The topic of this paper is the complex and ambivalent relationship between the Reformed Churches and Judaism, moving from a kind of Philo-Semitism to Christian Zionism and support for the State of Israel on the one hand, to missionary movements among Jews to anti-Judaism, and the contribution to the horrors of the Holocaust on the other hand. In between the two extremes stands the respect for the Old Testament and the neglect of the Apocrypha and other early Jewish writings. The initial focus of this article will be on what Martin Luther and Jean Calvin wrote about Judaism at the beginning of the Reformation over 500 years ago. Secondly, the article will deal with the influence of mission activity toward Jews and the emergence of Liberal Judaism as both scholarship and theology in the nineteenth and first half of the twentieth centuries. Lastly, the article will address the question of how the Holocaust and subsequent Jewish-Christian dialogue have changed the course of this relationship.
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Dissertations / Theses on the topic "Holocaust (Christian theology)"

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Jones, Stephen David. "Evangelical Israelology towards a Shoah sensitized biblical theology of Israel /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Pigden, John. "Human free will and post-Holocaust theology : a critical appraisal of the way human free will is employed as a theodicy in post-Holocaust theology." Thesis, University of Wales Trinity Saint David, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683352.

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Hall, Sidney G. "Preaching Paul after Auschwitz a Christian liberation theology of the Jewish people /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com/search.cfm?p100-0086.

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Furgang, Lynne Eva Art College of Fine Arts UNSW. "The city that never sleeps." Publisher:University of New South Wales. Art, 2008. http://handle.unsw.edu.au/1959.4/43556.

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This research documentation explores representations of the Holocaust in the visual arts in relation to the post-Holocaust ??ripple effect????the impact of the Holocaust on the world today, in both the wider arena of global political conflicts and in the lives of individuals. In the following chapters, I address the complex ethical and political aspects of representations of the Holocaust in the context of the evolution of Holocaust awareness and memorialisation. I also investigate recent developments in art and theory that challenge prevailing conventions governing Holocaust representation, especially how the relationship between the perceived political exploitation of the Holocaust and the intergenerational effects of Holocaust trauma is addressed. Given these are sensitive and contentious issues I discuss my studio work in terms of how trauma affects the political rather than as an overt polemically/politically motivated art. I examine my attempts to bypass controversy (maintaining respect for victims and survivors), yet maintain engagement with these issues in my art. In doing this I aim to liberate both my art and the viewer from habits of perception in regard to the subject. From this principle I propose a ??strategic?? form of self-censorship that paradoxically gives me the freedom to do this. This strategy enables me to create an art of ambiguity, which exists in an amoral zone. The art evokes reflective thought, uncertainty and ambivalence, where references to the Holocaust or political content are often not explicit, leaving room for lateral and open readings. My work, which incorporates interdisciplinary methods, is often based on photographs from a variety of sources. I also create three dimensional constructions. The sourced images and the constructions are disguised, decontextualised, cropped, erased or digitally altered, and also experiment with optical illusion. Through transformative processes these images are changed into drawings, paintings, photographs. This research documentation acknowledges the gap between the gravitas of the subject with its ethical and geo-political complexities and my idiosyncratic, subjective, introverted approach to making art. I conclude that there is potential in the exploration of an ??anxiety of representation?? in relation to the Holocaust in the contemporary context.
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Gaudin, Gary A. "Hope becomes command : Emil L. Fackenheim's "destructive recovery" of hope in post-Shoa Jewish theology and its implications for Jewish-Christian dialogue." Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=82878.

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Emil Ludwig Fackenheim became a Rabbi even as the Holocaust was claiming the lives of six million Jews. Further study, first in Scotland and then in Canada, brought him to an impressive academic career in philosophy, to which he committed much of his life and writings. Yet he was also driven to try to respond theologically to the Shoa, so as to offer Judaism a genuine alternative to the nineteenth century tradition of liberal Judaism which had not been able to withstand or fight against National Socialism when Hitler came to political power. By going behind that failed nineteenth century tradition, primarily in dialogue with the thought of Rosenzweig and Buber, Fackenheim thought, by the middle of the sixth decade of the twentieth century, that he had rediscovered a solid core for post-Auschwitz Jewish faith: one rooted in a recovery of supernatural revelation, of God's presence in, and the messianic goal of, history. The Six Day War of June 1967 threw his careful reconstruction of Jewish faith into disarray, however. Facing a second Holocaust in one lifetime; and with an acute awareness that once again the Jewish people stood alone, Fackenheim raised questions about God and history and the Messianic which utterly destroyed his reconstruction. Even as he struggled with the crisis, however, he began to discern that hope had become a commandment. He began a process of even more profound reconstruction (or "destructive recovery") of the faith that radically reshaped the possibility of hope for Jewish faith in a post-Shoa world. And Christian theologians in dialogue with him find it necessary to embark on a destructive recovery of hope for the Christian tradition as an authentically Christian response to Auschwitz. Emerging from that dialogue is a fresh appreciation of the self-critical tradition of the theology of the cross.
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Larsen, Lillian. "The letter kills but the spirit gives life an analysis of the contexts from which rescuing/resistance behavior emerged during the Jewish Holocaust /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Sonnenschein, Hannes. "The Living Messiah of Brooklyn : Dealing with the theological postmortem legacy of the Chabad movement’s last Rebbe and final messianic redeemer." Thesis, Umeå universitet, Institutionen för idé- och samhällsstudier, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-123535.

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The Chassidic Chabad movement is one of Judaism’s most successful and influential groups interms of missionary presence around the world and distributed missionary material online.Chabad’s final Rebbe is still regarded by his followers to be the long-awaited final redeemerand Messiah, despite his clinical death in 1994. The aim of this study is to describe how theChabad-followers, through the movement’s publications, maintain the belief in the Rebbe asthe Jewish Messiah, and the theological interpretive tools utilized in order to ‘survive’ as aunited movement. The study indicates that Chabad is still a united and radical messianicmovement, wherein, internal theological mechanisms interpret the Rebbe as corporally alivebut concealed by illusion, and will soon be revealed or imminently resurrected to complete theredemption of the world. The study also discusses the movement’s extreme right-wingedpolitical stance in regards to the ongoing Israel-Palestine conflict, the movement’s Holocausttheology as means to further understand how the group ‘survived’ the cognitive dissonance thedeath of the Rebbe created and the theological similarities between Chabad and earlyChristianity.
Den Chassidiska Chabadrörelsen är en av judendomens mest framgångsrika och inflytesrikanya religiösa rörelser när det gäller missionär närvaro runt om i världen och missionärt materialonline. Chabads sista Rebbe anses av hans anhängare att vara världens sista försonare ochMessias, trots hans uppenbara kliniska död år 1994. Denna studie beskriver hurChabadanhängare, genom rörelsens egna tryckta och online publikationer, upprätthåller tron påRebbe som den judiska messias och de teologiska tolkningsverktyg som rörelsen använder föratt ‘överleva’ som en enad grupp. Studien indikerar att Chabadrörelsen, ändå till våra dagar, ärenad och radikal-messianistisk där man genom interna teologiska mekanismer tolkar Rebbensom levande i materiell kropp, gömd genom illusion men snart uppenbarad eller snartåteruppväckt från de fysiskt döda och i båda fallen för att fullgöra världens försoning där Gudförsonar människan i den materiella världen. Studien diskuterar också rörelsens extremahögerpolitik, i synnerhet när det gäller Israel-Palestina konflikten och förintelseteologi som ettsätt att vidare förstå hur gruppen ‘överlevde’ den kognitiva dissonansen Rebbens död skapadei termer av misslyckad profetia och de teologiska likheterna mellan Chabadrörelsen och tidigkristendom.Nyckelord: NRR,
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Cuthill, Chris. "Mutilated Music: Towards an After Auschwitz Aesthetic." Thesis, 1999. http://hdl.handle.net/10756/285295.

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McClenagan, Elizabeth. "Creating a “National” Church: The De-Judaization of Protestantism and the Holocaust." Thesis, 2021. http://hdl.handle.net/1828/13290.

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While the majority of German Protestant churches were silent in response to the persecution of the Jews in Nazi Germany, the Deutsche Christen or German Christian movement enthusiastically supported the Nazi regime’s goals and was actively involved in efforts to extract “Jewish” elements from Protestantism in an effort to create a “pure” German religion. Many scholars view the radical form of Protestantism expressed by this group as a by-product of Nazism. However, I argue that ideas promoting the de-Judaization of Protestantism were already existent within Protestant theology and that Hitler’s rise to power merely provided the opportunity for these ideas to come to fruition. I examine this topic by analyzing nationalistic and anti-Jewish ideas in German Protestant theological texts during the early twentieth century, focusing on how these ideas informed the later de-Judaization of certain churches between 1932 and 1945 under the German Christian movement, which included actions like eliminating the Old Testament from the Protestant Bible and refusing to recognize Jewish conversion to Christianity. I approach this topic by situating my analysis of several key Protestant theological texts within broader scholarly discussions about the position of the churches towards the Jews in Weimar and Nazi Germany.
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Books on the topic "Holocaust (Christian theology)"

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Dan, Cohn-Sherbok, ed. Holocaust theology: A reader. Exeter: University of Exeter Press, 2002.

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Dan, Cohn-Sherbok, ed. Holocaust theology: A reader. New York: New York University Press, 2002.

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Cohn-Sherbok, Dan. Holocaust theology. London: Lamp Press, 1989.

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Cohn-Sherbok, Dan. Holocaust theology. London: Lamp Press, 1989.

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Prospects for post-Holocaust theology. Atlanta, Ga: Scholars Press, 1991.

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Eckardt, A. Roy. Post-Holocaust theology and the Christian-Jewish dialogue. Storrs, CT: Center for Judaic Studies and Contemporary Jewish Life, the University of Connecticut (Storrs), 1987.

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1947-, Jacobs Steven L., ed. The Holocaust now: Contemporary Christian and Jewish thought. East Rockaway, N.Y: Cummings & Hathaway, 1996.

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Lindsey, Hal. The road to Holocaust. New York: Bantam Books, 1989.

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Borowitz, Eugene B. The Holocaust and meaning: An exchange. New Rochelle, NY: The Association for Religious and Intellectual life, 1992., 1992.

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1938-, Schüssler Fiorenza Elisabeth, ed. The holocaust as interpretation. Edinburgh: T. & T. Clark, 1985.

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Book chapters on the topic "Holocaust (Christian theology)"

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von Kellenbach, Katharina. "Future Directions for Christian Theology and Ethics after the Holocaust." In Remembering for the Future, 1582–86. London: Palgrave Macmillan UK, 2001. http://dx.doi.org/10.1007/978-1-349-66019-3_104.

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Haynes, Stephen R. "Christian Holocaust Theology and the Witness-People Myth: The Jews’ Fate as Sign, The Holocaust as Revelation, Israel as Message." In Jews and the Christian Imagination, 120–40. London: Palgrave Macmillan UK, 1995. http://dx.doi.org/10.1057/9780230376199_6.

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Lloyd, Vincent. "Christian Responses to the Holocaust." In T&T Clark Handbook of Political Theology. T&T Clark, 2020. http://dx.doi.org/10.5040/9780567670427.ch-002.

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"Rethinking Christian Theology in the Time of the Holocaust:." In Polish Literature and the Holocaust, 31–54. Northwestern University Press, 2019. http://dx.doi.org/10.2307/j.ctvc77p30.6.

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"The Holocaust as Irrevocable Turning Point in Jewish-Christian Relations." In Ethics and Theology after the Holocaust, 279–88. Peeters Publishers, 2018. http://dx.doi.org/10.2307/j.ctv1q26xd9.16.

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Moyaert, Marianne. "Who Is the Suffering Servant?" In Comparing Faithfully. Fordham University Press, 2016. http://dx.doi.org/10.5422/fordham/9780823274666.003.0012.

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Marianne Moyaert analyzes how interreligious exchange on the Suffering Servant in the First Testament (Isa. 52:13–53:12) has challenged and transformed Christological reflection. Taking into account contemporary Jewish criticisms of Christian theology, she critiques the Christian hermeneutics of Jürgen Moltmann in a post-holocaust setting. Levinas’s ethical treatment of the suffering servant provides a helpful alternative interpretation. Against the anti-Jewish attitudes in much of Christian theology, Moyaert’s reading of these figures rejects Christian triumphalism and a reappropriates a kenotic Christology.
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Boesel, Chris. "Faith as Immunity to History?" In Karl Barth and Comparative Theology, 36–56. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823284603.003.0003.

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Reading Barth in conversation with three different post-Holocaust Jewish theologians on the question of God’s relationship to history, Boesel comes to a new appreciation for the diversity within the Jewish tradition itself. This leads him to pose the important question “If one is to rethink Christian faith and theology in response to engagement with the Jewish ‘other,’ which Jewish ‘other’?” He challenges all theologians engaged in comparative work to consider whether a predisposition to seek common ground restricts which “others” we engage. He goes on to reconsider his original critical reading of Barth, recognizing that Barth’s own theology “appears to move with an inter-religious freedom that can be appropriated as responsive to the diversity of intra-Jewish difference itself” because of its own emphasis on the radical judgment of God that stands over every human religious claim. Boesel ends by acknowledging the problem of supersessionism that continues to haunt Barth’s theology.
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Stanley, Brian. "The Voice of Your Brother’s Blood." In Christianity in the Twentieth Century, 150–71. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691196848.003.0008.

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The chapter assesses the systematic violence inflicted on Jews in Nazi Germany and on Tutsis in Rwanda in 1994. What was arguably novel about the twentieth-century phase in the long history of the brutality that human beings have periodically shown to each other was the ideological prominence that was repeatedly given to the spurious idea of “race” as a legitimating basis for systematic violence. The approximately 6 million Jews who were slaughtered in the Holocaust or Shoah, and the 800,000 to 1 million Tutsi and Hutu who were killed in Rwanda in 1994, died because they belonged to an ethnic category whose very existence was deemed to threaten the health and even survival of the nation to which they belonged. Indeed, ideas of racial difference played a more prominent part in the history of collective human violence than in previous centuries. It is also undeniable that the churches in many cases proved receptive to such ideas to an extent that poses uncomfortable questions for Christian theology. For Christians, what is doubly disturbing about the unprecedented scale and rate of ethnic killing in these two cases is the seeming impotence of their faith to resist the destructive power of racial hatred. Ultimately, the two holocausts—in Nazi Germany and in Rwanda—both tell a depressing story of widespread, though never total, capitulation by churches and Christian leaders to the insidious attractions of racial ideology, and of the habitual silence or inaction of many Christians in the face of observed atrocities.
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Jackson-Mccabe, Matt. "The Legacy of Christian Apologetics in Post-Holocaust Scholarship: Jean Daniélou, Marcel Simon, and the Problem of Definition." In Jewish Christianity, 100–121. Yale University Press, 2020. http://dx.doi.org/10.12987/yale/9780300180138.003.0005.

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This chapter examines central developments in the study of Jewish Christianity in the post-Holocaust era. It explores how Christian apologetic assumptions—and the interpretive problems they generate—continued to shape discussions of Jewish Christianity, and treatments of Jewish and Christian antiquity more generally, even as Christian theology became increasingly marginalized in critical scholarship. The tone was set when French scholars Marcel Simon and Jean Daniélou produced their own fresh analyses of Jewish Christianity—each, however, based on fundamentally different definitions. Simon defined it strictly with reference to Torah observance. Daniélou's iteration, on the other hand, was formulated along the lines of what Albrecht Ritschl had called judaistisches Christenthum: “the expression of Christianity in the thought-forms of Later Judaism.” Over the next half-century, analyses of Jewish Christianity coalesced largely around one or the other of these two approaches.
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Schenck, Kenneth. "Hebrews." In The Oxford Handbook of Hebrews and the Catholic Epistles, 133–56. Oxford University Press, 2024. http://dx.doi.org/10.1093/oxfordhb/9780190904333.013.21.

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Abstract This essay focuses on the Letter to the Hebrews and surveys a number of the perennial issues scholars have debated concerning its interpretation, including authorship, provenance and date, audience, literary questions such as structure and the use of sources, the letter’s relationship to Judaism, and its contributions to Christian theology. Scholarly trends are in part a function of context, with sociological and historical factors playing a larger role than scholars themselves often realize. Hebrews is no exception. In the aftermath of the Holocaust, for example, it is no surprise that biblical scholars might emphasize the continuity of Hebrews with Judaism and reject the notion of a “parting of the ways” within the Jesus movement. By the end of the century, postmodernist theory and the methodological concerns of thinkers like Hans-Georg Gadamer would increasingly focus the attention of interpreters on hermeneutical issues. Approaches often characterized as theological interpretation, by contrast, as well as efforts at reading Hebrews through the lens of Christian doctrine have become more pronounced over the past two decades. Whether or in what form scholars will return to historical-critical questions that occupied previous generations or seek out new areas of research, and in response to which new developments, is yet to be determined.
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