Guno צְבִי
We fight, We win, Am Yisrael Chai
Although Christians are ready to scour patristic texts for the slightest trace of anti-Judaism, there is a reluctance to subject the New Testament to the same critique. While the works of the fathers may justly be regarded as the source of much of the persecution suffered by Jews at the hands of Gentiles, such a charge cannot be levelled at the Scriptures. Many biblical scholars are adamant that there is no connection between the prejudicial statements about Jews and Judaism found in the New Testament and the barbarian of Hitler. They refuse to believe that what has been termed the 'theological antisemitism' of the Christian era has any basis in the Bible and deny any possible link between biblical teaching and Nazi anti-Jewish policy.
They refuse to believe, for instance, that the hard sayings about the Pharisees attributed to Jesus in Matthew 23, the pointed remarks of Paul about the inferiority of Judaism, and the phrase 'His blood be upon us and upon our children', which, according to Matthew 27:26, was on the lips of the crowd of onlookers at Calvary, could in any way have augmented the sufferings of the Jews over the past two thousand years. They do not concede that one of the most belligerent references to Jews in all Christian Scripture, found in 1 Thessalonians 12:16 where the author states that they are the deserved recipients of God's wrath, may have been taken by countless generations of Christians as licence to harass and even murder their Jewish neighbours. They dismiss the antisemitic potential in Jesus' scathing description of his Jewish audience in John 8:44 as the children of the devil, and in John the Divine's reference to the 'synagogue of Satan' in Revelation 2:9.
But this standpoint has not gone unchallenged. Jewish theologians in particular have been vocal in their disagreement. Eliezer Berkovitz, for example, claims that 'Christianity's New Testament has been the most dangerous antisemitic tract in history. Its hatred-charged diatribes against the Pharisees and the Jews have poisoned the hearts and minds of millions and millions of Christians for almost two millennia. Without it Hitler's Mein Kampf could never have been written'.
https://www.yadvashem.org/articles/academic/encountering-the-new-testament.html
They refuse to believe, for instance, that the hard sayings about the Pharisees attributed to Jesus in Matthew 23, the pointed remarks of Paul about the inferiority of Judaism, and the phrase 'His blood be upon us and upon our children', which, according to Matthew 27:26, was on the lips of the crowd of onlookers at Calvary, could in any way have augmented the sufferings of the Jews over the past two thousand years. They do not concede that one of the most belligerent references to Jews in all Christian Scripture, found in 1 Thessalonians 12:16 where the author states that they are the deserved recipients of God's wrath, may have been taken by countless generations of Christians as licence to harass and even murder their Jewish neighbours. They dismiss the antisemitic potential in Jesus' scathing description of his Jewish audience in John 8:44 as the children of the devil, and in John the Divine's reference to the 'synagogue of Satan' in Revelation 2:9.
But this standpoint has not gone unchallenged. Jewish theologians in particular have been vocal in their disagreement. Eliezer Berkovitz, for example, claims that 'Christianity's New Testament has been the most dangerous antisemitic tract in history. Its hatred-charged diatribes against the Pharisees and the Jews have poisoned the hearts and minds of millions and millions of Christians for almost two millennia. Without it Hitler's Mein Kampf could never have been written'.
https://www.yadvashem.org/articles/academic/encountering-the-new-testament.html