This is the seventh part in a series on Christianity and the history of antisemitism. While we are often reminded to, “Never forget,” many of us were never taught this history. The goal is to help us recognize when the church uses its power to harm marginalized groups—and to take action.

Post-Holocaust Reckoning by the Church

After World War II and the Holocaust, Christian churches faced increasing scrutiny over their role in fostering antisemitic attitudes that contributed to Jewish persecution. The horrors of the Nazi genocide—justified in part by centuries of Christian anti-Jewish rhetoric—forced major Christian denominations to confront their history, revise theological teachings, and issue formal apologies.

This reckoning led to:

The rejection of the charge of Jewish collective guilt for Jesus’ death.
The repudiation of supersessionism (replacement theology).
The condemnation of antisemitism in all its forms.
Institutional reforms in Catholic and Protestant churches.
Increased interfaith dialogue with Jewish communities.

While significant progress has been made, challenges persist, including lingering theological tensions, the rise of Christian nationalism, and controversial interpretations of Christian Zionism.

We will examine how major Christian institutions responded to the Holocaust by focusing on:

The Catholic Church and Vatican II (1965)
Protestant Denominations and Theological Reforms
Christian Apologies and Holocaust Memorialization
Ongoing Challenges and Controversies

1. The Catholic Church and Vatican II (1965)

One of the most significant moments in Christian reckoning with antisemitism came with Vatican II (1962–1965), a major council that sought to modernize Catholic teachings. The most crucial document for Jewish-Christian relations was Nostra Aetate (“In Our Time”), issued on October 28, 1965.

Key Changes in Nostra Aetate

Rejection of Jewish Collective Guilt

For centuries, Christians blamed all Jews for Jesus’ crucifixion, often citing Matthew 27:25 (“His blood be on us and on our children!”) to justify persecution. Nostra Aetate explicitly rejected this charge, stating:

“What happened in His passion cannot be charged against all the Jews, without distinction, then alive, nor against the Jews of today.”

This marked the first time the Catholic Church officially absolved the Jewish people of responsibility for Jesus’ death.

Recognition of Judaism’s Spiritual Significance

The document affirmed that God’s covenant with the Jewish people remains valid, challenging centuries of supersessionist theology—the belief that Christianity had replaced Judaism as God’s chosen faith. Instead of portraying Jews as a people abandoned by God, Nostra Aetate acknowledged Judaism as a living, continuing tradition.

Condemnation of Antisemitism

For the first time in an official document, the Catholic Church explicitly condemned antisemitism in all its forms, recognizing the historical suffering of the Jewish people.

Impact of Nostra Aetate

Interfaith Dialogue: The Catholic Church formally engaged in Jewish-Christian relations, leading to stronger diplomatic and theological ties.
Papal Visits & Statements:
- Pope John Paul II (1986): Became the first pope to visit a synagogue, calling Jews “our elder brothers in faith.”
- Pope Benedict XVI (2009): Reaffirmed the Church’s rejection of antisemitism but faced criticism for lifting excommunications of traditionalist bishops with controversial views.
- Pope Francis (2015): Declared that Jews do not need to convert to Christianity, reinforcing Vatican II’s teachings.

While Vatican II was a historic step forward, some traditionalist Catholic groups continue to resist its reforms, maintaining antisemitic interpretations of Christian doctrine.

2. Protestant Denominations and Theological Reforms

While Catholicism underwent dramatic transformation after Vatican II, Protestant churches also began reassessing their historical role in antisemitism. Many denominations issued formal apologies and revised theological doctrines.

Lutheran Churches and the Rejection of Martin Luther’s Antisemitism

Martin Luther, a key figure in the Protestant Reformation, wrote the virulently antisemitic text On the Jews and Their Lies (1543), which called for burning synagogues and expelling Jews. His writings were later used as Nazi propaganda.

To address this legacy:

Evangelical Lutheran Church in America (ELCA) (1994): Issued a formal apology repudiating Luther’s antisemitic statements.
The Lutheran World Federation (1984): Declared antisemitism “a contradiction and affront to the Gospel.”

The Anglican Church (Church of England)

In 2006, the Church of England formally apologized for its role in expelling Jews from England in 1290 under King Edward I, an event that led to centuries of Jewish persecution.
The Episcopal Church (U.S.) issued statements condemning antisemitism and promoting Jewish-Christian reconciliation.

The Presbyterian Church

Presbyterian Church (USA) (1987): Acknowledged the Church’s historical role in fostering antisemitic attitudes.
However, some Presbyterian resolutions on Israel have been criticized for reviving old Christian anti-Jewish themes.

Methodist and Baptist Churches

The United Methodist Church and Southern Baptist Convention both acknowledged past antisemitic teachings and encouraged positive Jewish-Christian relations.

3. Christian Apologies and Holocaust Memorialization

Many Christian leaders have participated in Holocaust remembrance efforts and sought forgiveness for the Church’s historical role in antisemitism.

Notable Apologies & Declarations

1994: Evangelical Lutheran Church in America apologized for past antisemitic teachings.
1997: The French Catholic Church admitted it failed to oppose the Nazi regime.
1998: The Vatican’s We Remember: A Reflection on the Shoah acknowledged Christian complicity in the Holocaust but stopped short of apologizing for Pope Pius XII’s silence.
2000: Pope John Paul II visited the Western Wall in Jerusalem, leaving a written prayer asking for divine forgiveness for Christian sins against Jews.

Ongoing Holocaust Memorialization

The Vatican has established permanent relations with Israel, despite past tensions.
Protestant and Catholic institutions have incorporated Holocaust education into their teachings to combat religious antisemitism.

4. Ongoing Challenges and Controversies

Despite major strides in confronting antisemitism, some theological and political tensions persist.

The Persistence of Supersessionism

Some Christian groups continue to teach that Jews must convert to Christianity for salvation, contradicting Nostra Aetate. This belief remains prevalent in certain traditionalist Catholic and evangelical Protestant communities.

Christian Zionism and Its Complications

Many evangelical Christians strongly support Israel, but some do so with an apocalyptic theology that views Jews as instruments for the Second Coming of Christ rather than as a people with intrinsic religious and historical significance. This has led to strained Jewish-Christian relations.

Antisemitism in Christian Nationalism

In recent years, Christian nationalist movements (particularly in the U.S. and Eastern Europe) have revived antisemitic conspiracy theories, portraying Jews as globalist elites controlling world affairs. These theories echo medieval Christian accusations that Jews were responsible for economic and political crises.

Conclusion: The Post-Holocaust Reckoning and the Work Still to Be Done

The post-Holocaust reckoning by the Church has been significant, with major theological reforms, apologies, and interfaith initiatives.

Nostra Aetate remains a landmark document in Christian-Jewish relations.
Protestant churches have confronted their antisemitic past, though divisions remain.
Christian leaders have engaged in Holocaust remembrance efforts and sought reconciliation.

However, lingering theological and political tensions show that the work of reconciliation is ongoing. As antisemitism rises in many parts of the world, Christian institutions must remain vigilant in challenging the misuse of biblical texts and conspiracy theories that fuel anti-Jewish sentiment. The lessons of the Holocaust demand continued commitment to interfaith understanding, education, and dialogue.