This is the sixth 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.

Throughout history, Christianity’s Jewish origins were gradually erased, leading to centuries of antisemitism through theological, political, and social transformations. From replacement theology to the Crusades, the Inquisition, and the Holocaust, Christian teachings were often misused to justify hatred and violence against Jews.

The unprecedented horrors of Nazi genocide forced many Christian leaders and theologians to confront Christianity’s long history of antisemitism. In the decades that followed, churches, scholars, and religious institutions began re-examining biblical interpretations that had fueled Jewish persecution for centuries. This shift led to:

• The rejection of Jewish collective guilt for Jesus’ death.
• The repudiation of supersessionism (replacement theology).
• The discrediting of antisemitic myths like the “Wandering Jew”.
• The recognition of Judaism as an ongoing covenant with God.

This article examines how biblical texts that were once used to justify antisemitism have been reinterpreted in the post-Holocaust era, leading to a new era of Jewish-Christian relations.

1. The Rejection of Jewish Collective Guilt for Jesus’ Death

For centuries, one of the most dangerous Christian accusations against Jews was the charge of deicide—the claim that Jews, as a people, were responsible for the death of Jesus.

Old Interpretation (Antisemitic Use)

• Matthew 27:25 – “His blood be on us and on our children!”
  • This verse was historically misused to claim that all Jews, for all time, bore collective guilt for Jesus’ crucifixion.
  • Christian leaders cited this verse to justify massacres, expulsions, and legal discrimination against Jews.
  • The deicide charge was central to the antisemitic rhetoric of Church Fathers, medieval theologians, and even Nazi propaganda.

Post-Holocaust Reinterpretation

• Scholars now emphasize that this verse represents a specific group of people in a historical moment, not a condemnation of all Jews.
• Many theologians highlight that Jesus and his disciples were Jewish, making a broad Jewish culpability illogical.
• Vatican II’s Nostra Aetate (1965) explicitly rejected the deicide 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 reinterpretation marked a major turning point in Jewish-Christian relations, correcting centuries of theological harm.

2. Supersessionism (Replacement Theology) vs. the Continuing Covenant

For most of Christian history, replacement theology (supersessionism) dominated Christian thought. This doctrine taught that Christianity replaced Judaism as God’s chosen people and that God’s covenant with Israel was revoked.

Old Interpretation (Antisemitic Use)

• Hebrews 8:13 – “By calling this covenant ‘new,’ He has made the first one obsolete.”
  • This verse was used to argue that Judaism was no longer valid and that Jews must convert to Christianity to be saved.
• Romans 9-11 (Selective Reading) – Early Christian theologians like Augustine and Luther misused these passages to support Jewish exile and suffering as divine punishment.

Post-Holocaust Reinterpretation

• Romans 11:29 – “For the gifts and the calling of God are irrevocable.”
  • Many theologians now emphasize this verse, which affirms that God’s covenant with Israel is still in effect.
• The Catholic Church (Vatican II) and major Protestant denominations now teach that:
  • God’s promises to Israel remain valid.
  • Jews do not need to convert to Christianity to be part of God’s covenant.
• Pope John Paul II (1980) declared:
  “The Jewish people are the people of God of the Old Covenant, never revoked by God.”

This shift has led to Jewish-Christian dialogue based on mutual respect rather than religious competition.

3. The “Wandering Jew” and Curse of Cain Myths Rejected

Old Interpretation (Antisemitic Use)

• Genesis 4:11-12 (Curse of Cain) – Misused to claim that Jews were condemned to wander the earth as divine punishment.
• The “Wandering Jew” legend – A medieval Christian myth claimed that a Jew who mocked Jesus was cursed to wander the earth forever, never finding rest.
• These myths reinforced Jewish marginalization, justifying ghettoization, forced migration, and legal discrimination.

Post-Holocaust Reinterpretation

• Scholars emphasize that the Curse of Cain was never about Jews—it was later misapplied by Christian interpreters.
• The “Wandering Jew” myth is now recognized as medieval Christian folklore, not biblical truth.
• Many Christian theologians now see the enduring survival of the Jewish people as a sign of God’s faithfulness, not punishment.

This reinterpretation has helped combat deep-rooted antisemitic stereotypes.

4. Positive Biblical Interpretations Encouraging Jewish-Christian Reconciliation

As antisemitic interpretations have been rejected, Christian theology has shifted toward positive engagement with Judaism.

The Ongoing Role of the Jewish People in God’s Plan

• Romans 11:16-18 – Paul describes Israel as the “root” of the olive tree, with Gentile Christians as “grafted branches.”
  • New emphasis: Jews remain foundational to Christian faith, not replaced by it.

The Jewishness of Jesus and Early Christianity

• Scholars now emphasize that Jesus was a Jew who practiced Judaism, making anti-Jewish readings of the New Testament problematic.
• Many theologians now situate Jesus’ teachings within Jewish tradition, rather than as a rejection of Judaism.

Interfaith Dialogue and Shared Ethics

Christian and Jewish leaders emphasize shared biblical values such as:

• Justice – “Do justice, love mercy, and walk humbly with your God” (Micah 6:8).
• Love – “Love your neighbor as yourself” (Leviticus 19:18, Mark 12:31).
• Pope Francis (2015) declared that Jews do not need to convert to Christianity, reinforcing a new theological respect for Judaism.

This new approach has led to unprecedented levels of Jewish-Christian dialogue and cooperation.

Conclusion: The Post-Holocaust Transformation of Christian Theology

After centuries of misinterpretation and abuse, the Holocaust forced Christian churches to re-examine their relationship with Judaism. This has led to:

• The rejection of Jewish collective guilt for Jesus’ death.
• The affirmation that God’s covenant with Israel remains valid.
• The discrediting of antisemitic myths like the Wandering Jew.
• A new respect for Judaism as a distinct, ongoing faith.

While this shift does not erase centuries of harm, it represents a fundamental transformation in Christian thought—one that has helped heal Jewish-Christian relations and build a future based on respect, understanding, and shared values.

Next in This Series

This series will continue exploring the post-Holocaust reckoning by the Church, which included:

• Major theological reforms, apologies, and interfaith initiatives.