No abstract is available.

This is a post-October 7th reflection on Jewish-Christian relations by a post-Shoah Catholic theologian. It thus tries to assess how Hamas’ October 7th killings and kidnappings of Israelis and the subsequent Israeli bombing and fighting in Gaza impact and challenge the current state of Jewish-Christian dialogue. I first discuss the problematic role of silence in Jewish-Christian relations and try to assess if there is a right kind of silence and listening within the dialogue. I then trace my journey from identifying as a post-Shoah Catholic theologian to a post-Shoah, Catholic pluralist theologian, which was buttressed by the institutional Church’s contemporary theological journey towards disowning supersessionism and admiring and learning deeply from Judaism. In outlining this path, I also reflect and evaluate how my previously romanticized vision of Judaism matured and was nuanced through my work in witness testimonies of atrocity, humility studies, and religious pluralism. Such steps are intended to help guide me in trying to answer some very difficult questions I outline in the Introduction and return to in the Conclusion, including: To what extent should the Shoah hover over all genuine Christian-Jewish relations? Is Christian guilt, acrimony, and moral debt accrued from Christian supersessionism and its murderous conclusions towards Jews and Judaism so inexhaustible that it can never be repaid and healed? Or can even the (supposedly) repentant perpetrator challenge and question their now empowered victims? Will many Jews listen to Christians?

No abstract is available.

No abstract is available.

No abstract is available.

No abstract is available.

This article examines Geffrey B. Kelly’s argument that, in 1941, the Reichsschrifttumskammer (RSK) prohibited Bonhoeffer from publishing because the agency objected to the ostensibly pro-Jewish and anti-Nazi content of Prayerbook of the Bible: An Introduction to the Psalms. The primary sources show that Kelly’s claims are unsupported by the historical record, as there is no evidence that Prayerbook figured into the deliberations of the RSK. If Prayerbook has implications for post-Holocaust Jewish-Christian conversations, then these implications must be demonstrated with reference to the text itself and not by recourse to its supposed reception by Nazi authorities. Kelly’s account exemplifies a problematic tendency to interpret Bonhoeffer, in the context of Jewish-Christian relations, through a misleadingly heroic or hagiographical lens.

This article explains the benefits of repentance over reconciliation especially in the context of enduring ideologies of contempt and habits of supremacy, such as Christian Jew-hatred. In the second part, the theological proposals of two theological associations, the Christian Scholars Group and the Society of Post-Supersessionist Theology, which were founded to repent for theological anti-Judaism, are examined. Using Paul’s covenantal metaphor of the olive tree in Romans 11, the author evaluates different covenantal proposals to overcome supersessionism in light of the biology of grafting.

No abstract is available.

No abstract is available.