From Persecuted to Persecutor: How Antisemitism Entered the Church

This is the second 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.

From Persecuted to Persecutor: How Antisemitism Entered the Christian Church

In the first article of this series, we explored how Christianity began as a Jewish movement, deeply rooted in Jewish teachings, traditions, and scriptures. The earliest followers of Jesus saw themselves as part of Judaism, not as a separate religion. However, over time, Christianity moved from being a persecuted minority to a dominant religion that persecuted others—especially Jews. This transformation, driven by both theological and political motivations, is one of the most tragic developments in Christian history.

In this article, we will examine how antisemitism entered the church, focusing on:

1. The shift in Christian theology—the rise of replacement theology (supersessionism)
2. The role of early Church Fathers and their writings against Jews
3. The impact of Constantine, the Council of Nicaea (325 AD), and the Eastern Orthodox Church
4. The rise of Christian political power under Charlemagne and medieval antisemitism
5. The Eastern Orthodox Church, Russian Christian antisemitism, and persecution in the Balkans

1. Theological Shift: From Jewish Roots to Replacement Theology

As Christianity spread beyond Jewish communities and more Gentiles converted, the church began to distance itself from Judaism. One of the most significant theological shifts was the development of replacement theology (supersessionism)—the belief that the Christian Church had replaced Israel as God’s chosen people.

What is Replacement Theology?

Replacement theology teaches that:

• God’s covenant with the Jews is no longer valid because they rejected Jesus as the Messiah.
• The Christian Church is now the “New Israel”, inheriting all of God’s promises.
• The Jewish people are cursed and abandoned by God.

This idea directly contradicts the New Testament, where Paul states:

• Romans 11:1 – “Did God reject His people? By no means!”
• Romans 11:28-29 – “As far as election is concerned, they [the Jews] are loved on account of the patriarchs, for God’s gifts and His call are irrevocable.”

Despite this, replacement theology gained traction as church leaders sought to define Christianity as distinct from Judaism. This theological shift laid the groundwork for anti-Jewish sentiment in the centuries that followed.

2. Early Church Fathers and Their Writings Against Jews

Many of the early Church Fathers—the influential theologians of the early church—wrote harsh anti-Jewish rhetoric, which further fueled antisemitism within Christian communities.

Key Figures in Early Christian Antisemitism

1. Justin Martyr (c. 100–165 AD)
   • One of the first Christian theologians to argue that the Church replaced Israel.
   • Claimed that Jewish law was abolished and that Jews were no longer God’s chosen people.
2. Tertullian (c. 155–220 AD)
   • Taught that Jews were guilty of rejecting and killing Christ, a belief that later fueled the “Christ-killer” accusation.
3. John Chrysostom (c. 347–407 AD)
   • Delivered a series of sermons called “Against the Jews”, in which he:
     • Called Jews “Christ-killers” and “devils”.
     • Claimed synagogues were places of idolatry and sin.
   • His writings were later used to justify violence against Jews.
4. Augustine (354–430 AD)
   • Developed the “Witness Doctrine”, which argued that Jews should be allowed to live but remain humiliated as proof of God’s judgment.
   • Though he opposed killing Jews, his theology justified their persecution and marginalization.

These writings shaped Christian attitudes toward Jews for centuries, reinforcing negative stereotypes and legitimizing anti-Jewish policies.

3. Constantine, the Council of Nicaea (325 AD), and the Eastern Orthodox Church

Before the 4th century, Christians were often persecuted by the Roman Empire. However, this changed dramatically under Emperor Constantine, who:

Legalized Christianity through the Edict of Milan (313 AD)
Declared Christianity the favored religion of the empire
Convened the Council of Nicaea (325 AD), which set Christian doctrine

While these events helped Christianity grow, they also accelerated the church’s separation from Judaism.

Key Anti-Jewish Developments Under Constantine

1. The Council of Nicaea (325 AD)
   • Christianity officially separated itself from Jewish practices.
   • The Church rejected the Jewish calendar, choosing to celebrate Easter separately from Passover.
   • Sunday worship was enforced instead of the Jewish Sabbath.
2. The Rise of the Eastern Orthodox Church
   • The Eastern Orthodox Church, which emerged from the Byzantine Empire, continued many of these anti-Jewish policies.
   • Byzantine laws restricted Jewish rights, banned new synagogues, and forced Jews to convert.
   • Iconography in Orthodox churches often portrayed Jews as villains in Christian history.

4. Charlemagne and the Rise of Medieval Antisemitism

By the time of Charlemagne (c. 742–814 AD), Christianity had become the dominant religion of Europe. However, rather than following Jesus’ Jewish foundation, the church adopted anti-Jewish policies that shaped medieval antisemitism.

How Charlemagne’s Rule Affected Jews

Economic Restrictions – Jews were banned from owning land and forced into money-lending roles, fueling negative stereotypes.
Forced Conversions – Some Jews were pressured to convert to Christianity or face persecution.
Church-Sanctioned Discrimination – The church enforced laws that restricted Jewish rights, separating them from Christian society.

These policies set the stage for the Crusades, ghettos, expulsions, and pogroms in later centuries.

5. Antisemitism in the Russian Orthodox Church and the Balkans

The Russian Orthodox Church played a major role in anti-Jewish policies in Eastern Europe.

Jewish Persecution in Russia and the Balkans

• Pogroms (violent anti-Jewish riots) were often encouraged by Orthodox clergy.
• The Russian Church supported the Tsars’ anti-Jewish policies, which led to forced conversions and restrictions on Jewish life.
• In the Balkans, Jews were accused of plotting against Christians, leading to massacres and expulsion orders.

This long history of Orthodox Christian antisemitism influenced later Nazi ideology and 20th-century Jewish persecution in Eastern Europe.

Conclusion: Christianity’s Shift from Persecuted to Persecutor

Christianity began as a Jewish movement, but by the 4th century, it had:

• Abandoned its Jewish roots
• Adopted replacement theology (claiming the Church replaced Israel)
• Promoted antisemitic teachings through Church Fathers
• Created laws that marginalized Jews
• Aligned with political power to enforce discrimination

This tragic shift paved the way for centuries of Christian antisemitism. The church, once persecuted by Rome, became a dominant force that persecuted Jews.

Next in This Series

The next article will examine:

• The Middle Ages and Jewish Persecution – How Christian rulers, the Crusades, and medieval laws deepened antisemitism.
• The Blood Libel and Pogroms – How false accusations led to violence against Jews.
• The Protestant Reformation and Martin Luther’s Antisemitic Writings.