Relations between Christians and Jews over the past two thousand years have been characterised to a great extent by mutual distrust and by Christian discrimination and violence against Jews. In recent decades, however, a new spirit of dialogue has been emerging, beginning with an awakening among Christians of the Jewish origins of Christianity, and encouraging scholars of both traditions to work together. An Introduction to Jewish-Christian Relations sheds fresh light on this ongoing interfaith encounter, exploring key writings and themes in Jewish-Christian history, from the Jewish context of the New Testament to major events of modern times, including the rise of ecumenism, the horrors of the Holocaust, and the creation of the state of Israel. This accessible theological and historical study also touches on numerous related areas such as Jewish and interfaith studies, philosophy, sociology, cultural studies, international relations and the political sciences.
Hands down the best book on historical Jewish/Christian relations I've ever read. Scholarly, but readable to a lay person, includes early Church and Vatican documents as well as Rabbinic text references. Time period covered is Jewish context of early Christian writings and Talmud through establishment of modern State of Israel. Balanced, and includes footnotes that will delight both liturgists and historians. Should be required reading for all seminarians, Jewish or Christian.
Edward Kessler’s Introduction to Jewish-Christian Relations was a wonderful overview of the historical, theological, political and social tension that has existed (to varying degrees) between Christians and Jews from the earliest days of the 1st century. Referencing ancient and contemporary authors, Kessler presents the fundamental questions about Judaism for Christians, and Christianity for Jews. Quoting theologians, Rabbis, official council declarations, and Scripture, he also explores themes such as covenant, missions, mutual representation in literature, the State of Israel, along with the pivotal event of the Shoah (Jewish name for the Holocaust). Kessler is not afraid of dwelling and navigating the inherent tensions within, say, Paul’s writings on the status of the Jewish people (even those who seemingly rejected Christ). Without attaching himself to any of the contemporary ecclesiological models to “replace” replacement theology (aka hard supersessionism), Kessler encourages an exegetical pluralism, as found in Rabbinic and early Christian sources, that doesn’t settle with easy, fundamentalist, single-visioned approaches to biblical interpretation.