Antisemitism in Christianity

Christian antisemitism refers to anti-Jewish attitudes, actions and structures that arise within Christian communities or are shaped by Christian doctrine, theology and institutional power. These attitudes have appeared in various Christian traditions and historical periods, contributing to long-standing prejudices against Jews and Judaism. While antisemitism has existed in many societies, Christian antisemitism is distinctive for its roots in early Christian–Jewish divergence, its theological justifications and the social and political power of Christian institutions in predominantly Christian societies.

Doctrinal and Theological Origins

The separation of early Christianity from Judaism created enduring tensions. As Christianity expanded beyond its Jewish origins, conflicts emerged over identity, authority and religious interpretation. Jewish Christians who were excluded from the synagogue lost the legal protection granted to Judaism in the Roman Empire, while Roman suspicion of Christians increased. These divergent trajectories contributed to the perception that Judaism opposed the Christian message and was resistant to conversion.
A key theological source of Christian antisemitism is the belief that Jews collectively bear responsibility for the death of Jesus. Certain New Testament passages attribute culpability to Jewish authorities or crowds, forming the basis of the deicide charge. Over centuries, this belief was used to justify exclusion, humiliation and violence, often reinforced in preaching, art and popular teaching. Despite modern repudiations of collective guilt by major Christian denominations, the legacy of such interpretations remains significant in historical analysis.
Christian criticism of the Pharisees also contributed to later negative portrayals of Judaism. Although the Pharisees were one of several Jewish groups in the Second Temple period, and although many disputes between Jesus and Pharisaic teachers reflected internal Jewish debates, later readers often interpreted these passages as blanket condemnations of Judaism itself. As mainstream Rabbinic Judaism developed from Pharisaic traditions, these portrayals shaped enduring stereotypes.

Historical Development and Social Impact

From late antiquity through the Middle Ages, anti-Jewish attitudes became embedded in laws, customs and social norms across Christian Europe. The legal status of Jews fluctuated: Judaism was tolerated in the Roman Empire but subject to certain restrictions, and anti-Jewish violence occasionally occurred. As Christianity became the state religion under Theodosius I, conditions for Jews deteriorated further through restrictive legislation.
By the medieval period, Christian antisemitism had become more systematic. Accusations such as ritual murder, host desecration and well poisoning appeared in popular belief, often with devastating consequences. Legal measures imposed segregation, economic restrictions and public humiliations. Christian preaching depicted Jews as enemies of Christianity, reinforcing negative stereotypes that persisted in cultural and religious practices.
The twelfth century marked a convergence of anti-Judaism—the theological rejection of Judaism—and emerging racial antisemitism. This fusion codified prejudice not merely as a religious disagreement but as a perceived inherent flaw in Jewish identity. Such attitudes influenced later developments, including the expulsion of Jews from various European kingdoms, forced conversions and the imposition of discriminatory regulations.

Structural Dimensions and Institutional Power

Some scholars argue that Christian antisemitism is not solely a matter of individual attitudes but is embedded in social structures shaped by Christian institutions. Concepts such as Christian hegemony and Christian privilege describe how Christian norms and authority exercised cultural and political dominance, often marginalising Jewish communities. In this view, institutions such as the Catholic Church, national churches and Christian-influenced governments contributed to systems that perpetuated anti-Jewish discrimination.
Historical examples include the policies of the Catholic Monarchs of Spain, which culminated in mass conversion campaigns and the expulsion of Jews in 1492. These structures helped create social environments in which negative assumptions about Jews were normalised and transmitted across generations.

Christianity, Antisemitism and the Holocaust

The rise of modern antisemitism in the eighteenth and nineteenth centuries drew on racial ideologies rather than theological claims, yet the legacy of Christian hostility toward Jews contributed to an environment in which anti-Jewish stereotypes were culturally widespread. Scholars differ on the extent to which Christian antisemitism paved the way for the Holocaust. Some emphasise the continuity between medieval Christian rhetoric and modern racial hatred, while others argue that Nazi ideology fundamentally reshaped antisemitism into a secular, pseudo-scientific doctrine.
In the aftermath of the Holocaust, Christian churches undertook significant reflection on their historical role in fostering anti-Jewish attitudes. Many denominations issued formal statements rejecting the deicide charge, condemning antisemitism and seeking improved relations with Jewish communities. These efforts marked an important shift in Christian–Jewish dialogue, though debates continue about the depth and impact of such reforms.

Early Religious Divergence and Roman Context

Legal distinctions between Judaism and Christianity in the Roman world further shaped early hostility. Judaism was recognised as a licit religion, and Jews were permitted to abstain from certain imperial cult practices. Christians, by contrast, lacked recognised status and were often required to demonstrate loyalty to imperial authority. As Jewish authorities declined to identify Christians as part of the Jewish community, Christian refusal to observe imperial cult requirements led to persecution.
Simultaneously, Jewish communities suffered the consequences of revolts against Roman rule, remembered in accounts of martyrdom and collective suffering. These overlapping experiences of marginalisation contributed to reciprocal hostility and reinforced narratives of blame between the two groups.

Jewish Perspectives on Christian Claims

Within Judaism, Jesus is regarded neither as the Messiah nor as a divine figure. Jewish tradition holds that the Messianic Age has not yet arrived, and Jesus is viewed as one of several failed messianic claimants. This perspective, while central to Jewish identity, was interpreted by many Christians as rejection or defiance, further deepening rifts between the religions.
Judaism’s rejection of the New Testament and Christian theological claims contributed to Christian suspicions that Jews were hostile to Christian truth. Such misunderstandings reinforced negative stereotypes, particularly when amplified in sermons or polemical writings.

Academic Study and Modern Interpretations

Modern scholarship has examined the representation of Jews in the New Testament and its influence on Christian attitudes. Studies by Christian and Jewish scholars have highlighted how certain texts have been historically interpreted in ways that foster prejudice. These analyses encourage readers to consider the historical context of early Jewish–Christian disputes and to distinguish internal debates within Judaism from later antisemitic interpretations.
Contemporary discussions also address structural inequality and the lingering impact of Christian power in societies where Christian assumptions are culturally predominant. These debates form part of broader conversations about pluralism, diversity and the need to confront historical injustices.

Lasting Significance

Christian antisemitism has had profound and lasting consequences for Jewish communities. Its manifestations have ranged from social exclusion to violence, and its influence has extended into modern forms of racial and cultural prejudice. Recognising these historical patterns is essential for understanding the development of Christian–Jewish relations, addressing the legacy of intolerance and fostering more informed and respectful engagement between the two religious traditions.