Antijudaïsme

The antijudaïsme qualifies the hostility with regard to the Jewish religion, of some confession which it comes, including atheist.

It is not to confuse with the Antisémitisme, although both are influenced mutually. The anti-semitism indicates a hostile attitude with respect to the Jews beyond of a strict religious dimension.

In Occident, since the publication in 1933 of the encyclical MIT brennender Sorge by the pope Black and white XI, reaffirmed by its successor Pie XII, the racist political ideologies, in particular the Nazism, is officially condemned like opposites to its dogma by the Catholic church.

A thorough study of the antireligieuses roots of the anti-semitism can reveal the persistence of Préjugé S, or certain forms of hostility being able to raise of theological oppositions on various topics like the excessive attachment to the Law, the concept of election, etc the consequence can be an ignorance of the Judaïsme and its religious Traditions anchored in the study of the Bible.

Definition

Use of the word antijudaïsme

The word antijudaïsme does not appear in Petit Larousse. It is difficult to give a precise definition of it.

The antijudaïsme would be thus a marked opposition with regard to the Jewish religion and of the actions which are associated there. This opposition generally has religious roots or anticlericals. In this last case, the opposition applies to all the religions in close forms.

According to Jean Dujardin, the religious antijudaïsme can take two forms: a pagan form préchrétienne or postchrétienne, and a properly Christian religious justification. The conjunction between these two significances takes place as from the 4th century in the Roman Empire become Christian. It reaches a paroxysm at the time of the Croisade S and preserves it in a more or less intense way according to the countries and the times until the French revolution.

Nowadays, the antijudaïsme is more often of Moslem origin.

Antijudaïsme and anti-semitism

The antijudaïsme insists on the religious rejection of the Judaïsme, whereas the Antisémitisme returns rather to a racial design. On this point, one can also consult the section Antisémitisme and antijudaïsme of the article anti-semitism.

The use of the word antijudaïsme or anti-semitism depends on the direction which one gives to the Jewish word . Many Jews not being practitioners, in the same way as the Christians, the Jewish word can return to very different characteristics according to the context: religion, people, nation, ethnos group, culture. On the direction of the Jewish word , one can refer to the article: Which is Jewish: Jewish religion and Jewish membership.

It is however difficult to separate religious dimension and racial dimension. For example, the conflicts which opposed Romains and Jewish did not limit obviously to conflicts between pagan and Jewish. The Antiquity and the Moyen-âge were historical periods where all the social spheres were bathed of religion, so that it is very difficult to separate religious dimension from social dimension or racial, as one could do it with the anti-semitism with the XIX {{E}} and at the 20th centuries. Of aucuns thus tend to only project in the old story a design of the hostility towards the Jews - the Antisémitisme - appeared in the years 1860, which is anachronistic, because religious dimension prevails on racial or social dimension according to the historical periods to which one refers, without in so far as there is substitution.

The antijudaïsme in Antiquity

The Hebrew people settled with the intersection of the Asia and of the Africa, on the road of all the invasion S. the contacts with Alexandre Large the were fertile. Alexandre saved the Juif S, but the things were spoiled with its successors. The first known persecution of the area is that of Antiochos Épiphane or Antiochos IV, going down from the one of the generals of Alexandre. The Juif S revolt under the direction of the brothers Macchabées, at the origin of the dynasty of the Hasmonéens.

Thereafter, the Romain S came to subject Israel. Although they were in theory tolerant on the religious level, they were run up against by the refusal of Judéens to accept in their Temple any statue of their “divine emperor”. A great revolt declared in 66, and the Judaea was crushed by the armies of Titus. The Temple, which had been built on the basis of the Temple of Solomon, was destroyed (70).

The ancient antijudaïsme still appeared with Hadrian, crushing the revolt of Bar Kochba, and changing the name of Israel into that of Palestina (or Philistinie).

Christian Antijudaïsme in the history

In the primitive Church

Before the institutional Christianity of Rome, the first Christians were Juif S which followed the teaching of Jesus Christ (“wire of God”).

At the time of Jesus, the majority of the Jewish population was already in diaspora, and there was an important Greek community in Judaea. It is necessary also to insist on the fact that Jesus was Juif (its name comes from the Jewish name Yeshouha), that it was wire of Marie, itself Jewish, which affirmed being exit of the house of David. Jesus was Circoncis eight days after his birth. He spoke a Semitic language, the Araméen. He was thus in the purest Jewish tradition. He practiced the rites of the Judaïsme and frequently recalled that he came to achieve the law of Moïse:

“do not believe that I am to come to abolish the Law or the Prophets: I did not come to abolish, but achieve. ”

Several passages of the Gospel S and some parabolas mention Abraham, Moïse, the Prophète S. Jesus proposed an ideal of life which obstructed the authorities of Jerusalem, especially the Pharisien S. According to the canonical Gospels, it would have been betrayed by one of its disciples, Judas Iscariote, are delivered to the large priests, then was carried out by the Romain S, on the mode of the Crucifixion, because he was not Roman citizen. According to the Gospels apocryphal books, like the Codex Tchacos , it would not have been betrayed by Juda which would have done nothing but apply its will.

In addition, its passage in the large priests his capture by the Romans remains discussed, because it is not very probable that a Roman authority asked for the permission or the opinion of a Jewish authority in a conflict political climate. However, this version could be used because it defers on the Jews an indirect responsibility for died for Jesus.

According to the canonical Gospels, Jesus would be different from the Juif S of its time, because he did not recommend in his teaching that the Jews oppose the authority of the Roman occupant. However the Dead Sea Scrolls made it possible to establish that there were many sects Jewish which all did not recommend the same policy. In the same way it was less formal on the traditional rules imposed by the Pharisien S (food interdicts, sacrifices, offerings…), but more formal on other rules.

After the Pentecost, Pierre, which had disavowed Jesus three times, reproached to the Jews Jerusalem for having killed the Christ (“this Jesus that you, you crucifié”, ac 2,41) and managed to then convert 3000 people on the spot, and to create a first Christian community, to which only the Jewish authorities (large priests, scribes, Pharisien S) were opposed.

The first disciples of Jesus, especially those of hellenistic tendency, distanciaient Judaïsme to which however they felt attached, and were the subject of aggressions. After the martyrdom of the Deacon Etienne (ac 7,51-60), Paul de Tarse converts on the way of Damas, and was addressed to the “Gentils” (of Latin people people, nation, which translates Hebrew goy .

On the observance of the traditional rules of the Judaism, it had positions different from those of the Judéo-chrétien S, represented by Jacques the Juste, chief of the Église of Jerusalem. This question was discussed towards 50 with the Concile of Jerusalem. The evangelist S employed a certain number of terms in the Gospel S which ratified the difference between the Judaïsme and the Christianisme, and which could have been interpreted later like as many reasons to be avenged for the Juif S.

After the First war judéo-Roman and the destruction of the Temple (70 EC.), the Sadducéen S lost any capacity. It was a Pharisien, Yohanan Ben Zakkaï, which founded the academy of Jamnia, and constituted the Canon of the Hebraic Bible. The Synod of Jamnia (90 - 100), accentuated the rupture between the Judaïsme and the Christianisme.

The Pharisien S were opposed then to the Nazaréens by making recite against the deviationists of the “imprécations” in the Synagog S. It should be noted that, in the Didachè ( Doctrine of the twelve apostles ), written in the the Seventies approximately, one finds no mention offensive for the Juif S. According to the Manuscrits of Qumrân, the first Christians were critical and resistant to the exploitation and the oppression of the Romans. What obstructed the first Christians, it is that part of the Jews did not accept the “good news”, the Nouvelle Alliance.

The antijudaïsme appeared only following the Second Jewish revolt (132 - 135), which caused the final destruction of Jerusalem and caused a news Diaspora, dispersed on the Mediterranean circumference where the Jews were minority. The Jews lost the support of the emperor. The Jewish communities, after having persecuted the first Christians, started to be the subject of recurring reprisals of the Christian new businesses. The tendency was reversed.

Marcion (? 115 - 168?), pagan influenced by the epistles of Paul, rejected the whole of the influence Judaïque on the Christian Foi. In the corpus of written texts that it was one of the first to be established, it thus excluded the Old Testament. According to Justin (Apol. I 26) and Tertullien (C.M. 5/19), we know that the influence of this Gnose Dualiste was considerable in the Mediterranean basin. Claude Tresmontant locates at it the root Métaphysique of the antijudaïsme.

The Pape Pie Ier joins together a Synode with Rome to condemn the doctrines of Marcion (144). The marcionism was thus one of the first Hérésie S of the Christianisme. The Église fought this heresy not without in being contaminated. The proliferation of the writings Gnostique S raised the question of the written transmission of the texts and the coherence of the Christian building. Holy Irenee and Saint Hippolyte of Rome posed the principle of the apostolic Tradition. The marcionism declined in the west of the Roman empire at the 3rd century, then in the east, but it had a descent Manichéenne. The Apologiste S of the 2nd century could be confronted with the refusal by the Juif S of the Nouvelle Alliance. In a way much less radical than Marcion, some writings can testify to the energy which they devoted to relativize the precepts of the Old Testament, by concentrating their criticism on five practices Judaïsante S of the mosaic Loi: the Sacrifice S, the Shabbat, the Circumcision, the Fast and regulations food. One finds mentions of this type in several texts: the epistle of Barnabe , the “ Dialog with Tryphon ” of Justin Martyr, the “ epistle in Diognète ”, and the “ aduersus Iudaeos ” of Tertullien.

It is necessary to put these works in the historical context of proliferation of the Gnose. For example, Justin was the first to have exposed as a whole the Christian doctrines and the report/ratio of the Foi to the reason, but much of its works are lost. The dialog with Tryphon puts in scene a Christian and a Rabbin, and Philippe Bobichon notices that many commentators tried to only include/understand the direction of work starting from the prolog, whereas a more total analysis shows than the question of the Salut crosses all the dialog.

Council of Nicée, high the Middle Ages

Constitution of the Christian doctrines

Whereas at the 2nd century the great principles of the apostolic Tradition were hardly fixed, whereas the gun of the texts Apostolique S was in the course of stabilization, whereas the Pharisaïsme structured on its side in rabbinical Judaïsme, the first Pères of the Church started to structure the patristic Corpus. The context of the Roman Empire was extremely complex, because, in addition to the Juif S and the first Christians, most of the empire was pagan and the writings Gnostique S were still long-lived.

Thus one finds for the first time, in one of some works of the Apologiste Justin martyr which reached us, an expression such as “Verus Israel” which is often regarded as a source of antagonism between Judaïsme and Christianisme.

Thus, as of the constitution of the Christian Doctrines with, the Catholic church is presented in the form of “a new Israel”, “true Israel”. From this point of view, the Juif S - “old Israel” - should logically have recognized the Nouvelle Alliance. However, part of this Peuple does not recognize it. This persistence can, according to the points of view, to question either the divine mission of Jesus, or the fidelity of a fringe of the Jewish people with the divine word. An assumption was put forth that the Jews were, in a certain way, dangerous Hérétique S with the eyes in particular of the Christian of the Moyen-âge. If it is considered, indeed, that the safety of the Christians was ensured by the Résurrection Christ, it was scandalous to meet a Peuple which, many Hérésie S, regarded Jesus as a simple mortal, people who became, so an opponent with the Christianisme. It was the thesis developed in the Théologie of substitution.

Regarded with the council of Nicée (325) as one of the principal supports of Constantin Ier to reorganize the State, the Église should have cleared its alliance with some of the torturers of the Christ by evoking this theory of the “people Déicide” base of the doctrinal antijudaïsme.

The bases of the Christian Foi had been firmly establish by Pères of the Church like Irenee (for the gun) and Origène (for the interpretation of the Writings according to several directions, and the prayer). For example, the rules of interpretation of the texts prescribed well to make the relation between the First Will and the Nouveau, through the allegorical Sens of the doctrines of the Four directions of the Writing, but the role of the Jewish Peuple was not specified.

The fact is that, according to certain studies, the expression populates Déicide returns several times in the patristic Corpus (17 times); but one finds other expressions as those “which killed God”, or “the Lord”, or “Christ” at a certain number of Christian authors. The Pères of the Church quoted by certain historians to have conveyed at the 4th century (or sometimes front) of the hostile ideas against the Jews are primarily Eusèbe de Césarée, Gregoire de Nazianze, Gregoire de Nysse, Jean Chrysostome, Astérios d' Amasée, and Méliton de Sardes. Jean Chrysostome wrote eight speech against the Jews.

After the Council of Nicée and the adoption of the Christianity like official religion of the Roman Empire by Constantin Ier, the mention of “perfidious Jew” was introduced into the Code of Théodose at the 5th century (438). Then, this idea was introduced into the Liturgie Good Friday, in the form of the mention “Oremus and pro perfidis judaeis”. At the end of the 8th century, kneeling and the quiet prayer were removed.

Thus the antijudaïsme found a ground favourable, especially in Orient in second half of the thousand-year-old Ier, then in Occident during the thousand-year-old IIe.

In Occident

During all the top the Middle Ages, the study of the Talmud remained tolerated in the Christian Occident, with vigilance, and this until the 13th century.

The sources concerning the period former to the Arab invasions of the 8th century are rare. We know that the first Jewish communities settled in Gaulle as of the end of the Antiquité. As at the time of the councils of Elvira (305), of Valves (465), of the three councils of Orleans (533, 538, 541), with the council of Clermont (535), the Church Jewish interdict with the S to in common take meals with clerks. The council of Orleans of 538 interdict with the Jews to mix with the Christians with the Maundy Thursday at second Saturday which follows Easter. All Marriage with a Jew or Jewish was prohibited in 533, 535, and 538. With the council held in Narbonne wisigothic in 589, one prohibits the Jews from leading their deaths by singing Psaume S.

Césaire of Arles devoted to the Juif S two Sermon S, while Isidore of Seville composed a treaty Of the catholic faith against the Jews shortly after 620.

Certain bishops engaged in a policy of conversion. However, the pope Gregoire Large the warned two bishops in 591 against the Baptême S forced.

Certain sovereigns took measures against the Juif S: the Visigoth Chindaswinthe (641 - 649) threatened of capital punishment whoever would have practiced Rite S Jews. Chilpéric, in 582, ordered to baptize many Juif S. Dagobert would have decided to exile those which refused the Baptême.

The Fathers of the Roman Catholic church, in particular Holy Augustin, presented the Juif S like an alive proof of the existence of the Christ, those which, by their dispersion, their lowering and their constraint, testify to the Vérité of the Religion of Jesus Christ (the doctrines of the “pilot people” of saint Augustin).

After the Arab invasions of the 8th century, and with the birth of the Carolingian Empire, the Juif S were tolerated. The Jewish traditional right continued, as under the Roman Empire, to regulate the interior reports/ratios of the community Jew. Among Christians, one was based especially on the Roman law when it was a question of protecting the Jews or “to think” their presence within a company massively Christian. There existed only one legal Discrimination on the number of witnesses required in a lawsuit. Legal prohibitions were of religious origin and tended to decrease the Jewish Prosélytisme. There was no limit with the activities of the Juif S. They profited from the Freedom of worship.

Only some Clerk S, such celebrates it Agobard Lyon, insisted on the responsibility for the Juif S in the death of Christ (“people Déicide”, scorned people), by warning the Christians against a Religion likely to try (in the religious direction of the term) some of them.

Western theologists (Pierre Chrysologue, Bède Worthy the, Paul Deacon…) took often moderate positions in their connection.

Nevertheless, the Christians regarding themselves from now on as “truth Israel”, the medieval texts take again in an explicit way the topic of the Jewish people like people-tail, often quoting Deutéronome. Bède Worthy the, Jerome, who take again Origène almost literally, Maxime of Turin, Isidore of Seville, Pierre of Blois, Guillaume Durand, Raban Maur, Pierre Worthy the, and others still, end up making traditional this interpretation.

Certain characters as Raoul Glaber contributed to the diffusion of antijudaïques ideas after the An thousand.

Between the first crusade and the Rebirth

In the context of the urban rise which marked the Europe starting from the end of the 11th century, the purely religious antijudaïsme took a social form. For the Medieval period , the large majority of the Jews lived in Ville S. the cathedrals cities of Christendom presented conditions of Urbanisation in the long run of quality, and constituted the asylum of the establishments and the most important Jewish communities.

The First Crusade pushed towards the Holy Land considerable crowd believers who wanted to release Jerusalem “infidels” and to open the road towards the Holy Land closed by the Turks. The teaching of the Église prohibited that one attacked the Juif S. But the lack of preparations and the financial reasons involved exactions. The amalgam between “infidels” and Jews or Musulman S in the cross spirit of some S was accompanied by the intention to make pay with the Juif S the death of the Christ. Serious incidents were announced in December 1095 at the time of the departure of the Croisade of Pierre the Hermit to Rouen and in Champagne. The Jewish communities were tested by Folkmar and Emich de Leiningen at the time of the crusades known as “German”. massacres of Jews took place with Spire, with Worms, Mainz. The bishop S of Whorl and Worms offered to a shelter to the Juif S. the crusaders attacked the Juiverie S of Cologne, of Metz, Trier, and the low valley of the the Rhine. These explosions of not controlled violence did not enter the plans of the Pape Urbain II.

According to Dominique Iogna-Prat, the idea that the Jews, with the Middle Ages, were really regarded as not belonging to the mankind “summarizes accurately the substance of the remarks of Pierre Worthy the, representative of a radical antijudaïsme. ” For the author of the Adversus Iudœorum inueteratam duritiem , the Jew was as the “driving bolt which allows that which excludes it to determine its identity. ”

At the time of the Second crusade, a Cistercien of the name of Rodolphe (or Raoul), which preached the Croisade, invited its listeners to avenge the Christ on her enemies, which generated collective murders in the Netherlands, but especially in the valley for the the Rhine, with Cologne, Mainz and Worms, in August and September 1146, and undoubtedly with Würzburg in February 1147. The archbishop of Cologne protected the Juif S in its castle. The Archevêque of Mainz prevented holy Bernard de Clairvaux, which arrived in the Rhineland to put an end to antijuives preachings.

The Jewish communities of the Rhineland constituted at the 11th century the principal center of Jewish settlement in Europe (see Jews of German culture). The Jewish community of Mainz was decimated to 90% at the time of the First crusade and still at the time of the Second crusade. One remembers the declaration of Jean-Paul II with Mainz. This city was indeed a religious center at the same time for the Chrétienté (the Romance cathedral Saint Martin's day of Mainz was intended to be one second Rome) and for the Judaïsme: Mainz was a center of talmudic study, the Jewish community of Mainz was regarded as the “girl of Sion” and the Synagog was regarded as a Symbole Temple of Jerusalem. In a chronicle on the massacre of the first crusade, a Jewish author of Mainz declares: “Alas the powerful support is broken, this splendid stick, the holy community of Mainz, as invaluable as gold”. These events assigned to the end of its life the Talmudiste Rachi, which was with Troyes under the protection of the Counts de Champagne.

On the intellectual level, in the 12th century, Juif S took part in work of Traduction of the work of Aristote, with Arabo-Moslems. Pierre Abélard posed the bases of the Scolastique with philosophers arabo-Moslems and Jews. Whereas at the century following the antijudaïsme evolved/moved while hardening, one discovers in the work of saint Thomas d' Aquin a reconciliation of the Moslem, Jewish, and Christian thoughts through the philosophy of Aristote; Thomas saint developed a theology of the adoption subsidiary of the Jews of the Ancienne Alliance.

Thereafter, the new world born from the Croisade S saw the rise of large the international Commerce and the arrival of the Christians in the trades of the Commerce. The Juif S then became rivals in the economic life of, and were gradually put at the variation of the Christian company.

The IVe council of Lateran (1215) took measures of discrimination against the Juif S, like the obligation to carry a special costume and the Rouelle. The Jews were then regarded by the Clergé as persons in charge collectively of died of the Christ. The ready with wear became the cause of a great part of the antijudaïque feeling during the Moyen-âge. In Italy, then later in Germany and Poland, Jean de Capistran (1386 - 1456) excited the poor against the wear of the Jews.

The policy of the the Holy See was rather variable with respect to the Jews. When the situation of the Juif S became intolerable, the Église took them under its protection to preserve or increase its interests; when they lived in opulence or simply in Paix, it enacted in their opposition to the restrictive measures or same defamatory in the play of the competition of one at the same time temporal and spiritual power. The Disputations Judeo-Christians resulted often in to generate charges against the Jews.

The artistic representations testify to a very clear deterioration to the image to the Synagog and Juif S to.

Jewish districts appeared at the 13th century in Spain and with the Portugal. In France, one spoke about Juiverie S; there were four with Paris of them. There was several Autodafé S of the Talmud in 1242 (with Paris), 1286 (Honorius IV), 1319 with 1321 (with Paris), 1415 (in Avignon), and 1553 (in all the Italy) (at this point in time the word Ghetto appears).

It is in England, in Norwich (1144), which place had the first Accusation of ritual crime against the Jews.

In France, the antijudaïsme appeared starting from the Années 1170 - 1180. A charge of ritual crime was launched against the Jews with Blois in 1171. In 1247, the Pape had to intervene against this type of charge. In 1182, Philippe Auguste carried out the expulsion of the Jews of the royal Domaine, then limited. The relations between Jews and Christians were degraded quickly, leading to the transformation of the Synagog of Paris into church into 1183. Philippe Auguste could point out the Juif S for the needs for the royal Treasury, because of their competences in the financial questions. Indeed, the Juif S authorized the Prêt with Intérêt with the not-Jews, whereas this one was interdict with the Christian .

We know that holy Louis considered that the Jews responsible for had collectively died for the Christ, but it did not take a physical measure against them. However, the disputations between Christian theologists and some doctors of the law Jew in 1240 led to a royal decree ordering to burn the Talmud in 1242 with Paris and the tracking of the Hebraic manuscripts. The decree of expulsion of 1254 was not applied. In 1306 Philippe Beautiful the expelled the Jews again. The question of knowing if Charles IV applied or not the order of Philippe V to banish the Juif S is discussed.

In the Empire, the Juif S could profit, starting from 1234/1236, of the protection of the emperor, on the condition of paying a tax (“tax on the Jews”), replaced later on by taxes poured with local guards.

The Black Death (1346 - 1350) caused a wave of antijudaïques riots, initially in Provence, then in several parts of the Europe. One then showed regularly the Juif S to be responsible for the epidemic.

After the Black Death, the antijudaïsme reaches its paroxysm in Europe dominated by Christian sovereigns.

A Jewish district was built in Avignon. The Juifs comtadins expensive paid nevertheless the protection of the Pape. The first Ghetto appeared in Italy with Venice at the 16th century. The Pape Pie V had recommended that the Adjacent states on its Papal States build Ghetto S.

In 1394, it was the last expulsion of France by Charles VI. In Alsace, the situation of the Jews worsened at the end of the 14th century. In 1389, an edict of banishment prohibited with the Jewish S their réadmission in the town of Strasbourg. There remained in force until the French revolution.

In the Spain reconquered on the Moslems, after the first persecutions, which began in 1391, the Inquisition set up in 1451 and adopted very severe measures with respect to the Juif S converted, the conversos or Marrane S, which continued to practice to them Religion. The Décret of Alhambra (1492) involved the expulsion of this country.

The Spanish Juif S took refuge with the Portugal, from where they were again expelled by an edict of December 1496.

In these two countries, the new converts of Jewish origin were excluded from the military careers and ecclesiastics starting from the medium from the 15th century by a series from decrees having to attest the purity of blood (Limpieza of sangre).

Rebirth and 17th century

In Spain, as of before the expulsion of 1492, flowers an abundant polemical literature against the Jews and the converted Jews: in the Book of Alborayque , the Conversos are compared to Alborayque, strange stupid hybrid equipped with a tail, and which Mahomet would assemble. Thus started to spread the idea that the Jews have a tail. This belief was propagated at the time modern in Germany and other countries of Europe.

Martin Luther initially adopted an attitude reconciling with the Jews, estimating that the persecution of the Jews was not in conformity with the Christian aspirations. But when it realized that they were opposed to its teaching, it wrote then: On the Jews and their lies . According to Paul Johnson, this work “can be regarded the first modern work of Antisémitisme, and as a great step on the road of the Holocauste. ”

The catechism promulgated following the Concile of Thirty (1566) answered Luther on the causes of died of Jesus-Christ (see Contenu catechism of the Council of Thirty). It could not prevent that the Antisémitisme extends in the reformed Christian companies.

Calvin hard also polemized against the Juif S.

At the 15th century, the Jewish Kabbale had inspired a Christian equivalent with the Christian Kabbale, created by Pic of Mirandole. However, at the 17th century, this one was violently criticized for its “esotericism” by the Church, in particular by the father Marin Mersenne (who was in correspondence with Descartes), in its work Questions about the Genesis (1623). It should be noted that it was the father Marin Mersenne who collected in 1640 the objections of the best spirits of the time on the Méditations on philosophy first of Descartes, and whom the seven days of the Création in the Genèse had made the object of studies by Thomas d' Aquin in the first part of its Summa Theologica (God, Creation).

Lights and French revolution

The Pape S continued to promulgate antijuives laws: Clement XII and Benoît XIV imposed the port of the Rouelle. Clément XIV is more liberal but the edict of 1775 of Pie VI restores the monitoring of the Ghetto of Rome by the Inquisition, as well as the port of the badge.

The day before the French revolution, the Jewish communities in France were localized with Bordeaux (Sépharade S) and in Alsace (Ashkenaze S). The Juif S were also in Avignon. The Jewish communities were often rather badly accepted.

The Philosophe S of the Lumières were in general unfavorable to the Jews, with some exceptions like Diderot, which saw in the Jewish people a means of opening in the world.

The general current of liberalization in France at the 18th century benefitted the Jews. The Abbé Gregoire wrote in 1787 a test on the Jews . September 27th 1791, thanks to Adrien Duport and with the Abbot Gregoire, the National Assembly voted the decree of emancipation of the Juif S, which obtained the condition of Citoyen to whole share, before even the priests.

Contemporary period

In spite of the decree of 1791, the Juif S were not integrated yet. Napoleon would have had strong prejudices against the Juif S, but its direction of the public cause and its opportunism pushed it to integrate them in the French company. In spite of the opposition of the deputies of the east, it decided in May 1806 to convene an assembly of notable, who would be selected “among the Rabbin S, the owners and other Jews, most distinguished by their probity and their lights. ” The notable ones sat during ten months (July 26th 1806 - April 6th 1807), and were summoned to answer a certain number of questions which aimed to establish if the Jewish laws were compatible with the common right. The notable ones answered that the Judaïsme prescribed to hold “like supreme law the law of the civil matter prince and Politique”, and that themselves “had been always made a duty subject to the laws State”.

Two decrees of Napoleon of 1808 reorganized the Culte. It was still necessary to fight against of discriminatory measurements: Adolphe Crémieux made remove the “Serment more judaïco” that the Jews were to lend in justice according to a defamatory procedure (1827 - 1846).

In second half of the 19th century, the context of Scientisme transformed the antijudaïsme into Antisémitisme, by associating to him theses Raciste S.

The Idéologie S returned to the field of pure imagination religious and theological knowledge. They posed the germs of the lapse of memory of the First Will.

In France, Auguste Count, in his Calendar positivist, took “a fully irrevocable party” on Jesus, according to which it maintained his “exclusion total” of his system of thought. Then, he regarded himself as new a Saint Paul, which he saw like the “true creator” of the “catholic dogma”, “deeply familiar with the thinkers of Greece”.

Jewish intellectuals (Marx, Freud, Einstein…) trained only one small portion of this general movement of handing-over in question, energy of the transformation of the obviousnesses plugging with distressing interrogations.

The anti-semitism was propagated in Europe of the East, with Pogrom S in Russia at the beginning of the 20th century. It appeared in France with the Affaire Dreyfus (1894 - 1906), whose fundamental causes were studied in particular by Bernard Lazare and whose Emile Zola was made the echo in the press. The outcome of this business did not prevent that Publications anti-semites develop, both in France and in Germany.

Charles Maurras, whose Idéologie rested on a primacy of the graeco-latin Esthétique and took as a starting point the Positivisme comtien, considered that one of the tares of the Christianisme resided in its Jewish ascent. It succeeds in alluring a certain number of catholics on this criterion, in spite of the judgments of the French Action by Pie X (1914) then Pie XI (1926), adopting the most aggressive attitudes with respect to the Jews (“It is as a Jew that it is necessary to see, conceive, hear, fight and cut down the Blum”).

German side, Alfred Rosenberg diffused the Antisémitisme by the means of the Protocoles of Wise of Sion . It published in 1930 the Myth of the twentieth century which gave theoretical bases to the Idéologie Nazi E (“It is a question of creating a German Church, anchored in the forces resulting from blood, the race and the ground, based on a expurgé New Testament of superstitions, and released from the Old Testament”). Six bishops of the province of Cologne reacted by a declaration on March 5th 1931, comparing the errors of the National-socialisme to those of the French Action (see German catholics vis-a-vis the rise of the Nazism). After the takeover by Hitler, the vote of the Loi of the full powerss (March 23rd 1933), and the Concordat of July 20th, 1933, neither this declaration, neither the pastoral letter of the German bishops of June 1934, nor the encyclical MIT brennender Sorge (1937), were enough to dam up the influence of the capacity Nazi between 1933 and 1938.

Jacques Prévotat note in conclusion of its book the absence of a doctrinal document clearly of the Church:

“For the Church, the benefit would have been large of a Encyclique, explaining to the Fidèle S of the whole world that a Catholicisme which breaks with the Old Testament, which wants to purify the Évangile its roots Jewish, turns to the Hérésie, which this Hérésie has a name, that of Marcion, condemned to the 2nd century. An Encyclical which would have begun again the whole of the problem, would in addition have given to the Théologien S and the Fidèle S the means of facing, with a reflection more worked out, the drama of the Judaïsme during the war. ”

The Encyclique Humani Generis Unitas could not be promulgated because of dead of the Pape Pie XI (1939).

Many Juif S had to emigrate with the the United States in the Années 1930, where they found a climate more favorable.

The position of the Catholic church during the Second world war was more delicate, because its persons in charge knew that any protest was likely to involve reprisals. It remains about it less than silences of too many Christians vis-a-vis the deportations of the Juif S challenged the Conscience S, whereas the drama of the Shoah proceeding without one perceived neither the organization of it, nor width. priest S appear in the list of the Justes among the Nations. The Father Pierre Chaillet published the Cahiers of Christian Testimony - 14 opuscules, which followed one another of November 1941 August 1944 - and insufflated with the Résistance a spiritual dimension such as it made say one day to Maurice Schumann with the BBC: “You were our spiritual June 18th! ”. The Père Marie-Benoit (called “the father of the Jews”) protected from the Juif S with Marseilles. The village of Chambon-on-Lignon remained famous.

It should be noted that the cardinal Henri de Lubac wrote in 1988 Christian Résistance to the anti-semitism. Memories (1940 - 1944) .

The Supersessionisme was given up by the majority of the liberal Protestant Churches in the current of the 19th century, while the Catholic church had not been freed any yet.

Now, the Europe counts nothing any more but 8% of the Jewish world population. Let us note that in France, in spite of measurements of the Vichy government, approximately 72% of the Juif S survived, which is an exceptional proportion if one compares it with that other European countries, the European average being of a little more than 33% (8% in Poland).

Relations between the Judaism and the Christianity today

To deepen on the reading of the Bible:

Jewish people and his Holy Scriptures in the Christian Bible on the site of the the Vatican (biblical pontifical Commission)

Post-war period: Concile Vatican II

After the tragedy of the Shoah, in 1947, the International counsel of the Christians and Jews meets in the Conférence of Seelisberg, in Switzerland, to study the causes of the Christian Antisémitisme, at the instigation of Jewish personalities (of which Jules Isaac) and Christian women.

Taking into account silences of the Church, one considers that the Antisémitisme draws part of its roots in the antijudaïsme. The historian Jules Isaac, Jewish craftsman of the friendship between S and Christian, spoke about teaching of the contempt, whereas the Christian Jacques Maritain fought for a long time against the anti-semitism.

The Catholic church admitted having diffused a antijudaïque culture in the past. Jean XXIII removed in 1959 the mention pro perfidis judaeis in the universal Prière of the Good Friday, which accepted a final formulation with Paul VI in the Missel of 1969

The Concile Vatican II ratified the abandonment of the Théologie of substitution in 1964 - 1965. It provided the foundations of the interreligieux Dialog with the declaration Nostra Ætate (1965).

The council also affirmed the Religious liberty in the declaration Dignitatis humanae (1965).

Attempts at interpretations

Quarrel of heritage

After the destruction of the Second Temple (70), a first scission occurs: the Pharisien S are initially regarded by the Christians as the people attached to the traditions, without seeing that they transmitted also the oral law of Moïse.

Later on, whereas the Jewish communities installed in Galileo and Mésopotamie put in writing the oral law of Moïse (Talmud of Jerusalem at the 4th century and Talmud of Babylon at the 6th century), the Christians generally tolerate the Juif S, but they start to be wary about it, considering that these people betrayed Christ through the character of Judas Iscariote.

It was seen that following Justin martyr, the Christians are presented in the form of a “true Israel” (“verus Israel”). Monseigneur Francis Deniau thinks that the origin of the expression would be in interpretations of the epistles of Paul: in the epistle with Gallates 6,15-16, after having affirmed: “the Circoncision is nothing, nor the incirconcision; it is a question of being a new creature” Paul adds: “with all those which will follow this rule, peace and mercy, like with the Israel of God”. One often opposed this expression to 1 Corinthians 10,18 which speaks about the Israel according to the flesh , by interpreting it as the Jewish people, whereas the Christians would be the Israel of God , true Israel.

The Christians then regard logically the Jewish people as a people-tail, according to the interpretation of Deutéronome (Dt 28,44). Pierre Savy showed that the belief according to which the Jews have a tail would be a metaphor, consequence of this interpretation of the texts of the Bible. From where a tendency to the animalisation of the Jews, even to their diabolisation, and to let think that the Jews do not belong to the mankind.

The Juif S episodically start to be used as scapegoats, is due to Mémoire not assumed by the Christian , of competition of the type of that which one finds disputing between enemy brothers the principal place near God the Father, that is to say due to insuperable dissensions Métaphysique S relating to the divinity of the Christ and the universality of the Religion.

The Jewish S, as a religious minority within the Christendom, were more regarded as Talmudiste S being opposed to the Christianisme and the Nouvelle Alliance by late texts, that as the large ancestors of the Christians to whom they would have transmitted to them Religion.

For the Christian , which sought to apply the message of the Christ, as from the moment when the “Nouvelle Alliance” with God, supposed had been announced to replace the first, the Jews, was either of the rivals, the first to be distinguished by God the Father, or a resistant fringe of the former elected people, fringe having betrayed its assigned role: they asserted the heritage of the Ancienne Alliance, this made promise with Abraham, this promise of God to his people collecting the Law (with all the Nation S with the foot of the the Sinai; the word of God meant in all the Langue S), as well as the Talmud, whose application was opposed to the Christianisme.

psychoanalytical Approach

Some have a psychoanalytical approach and show the Christianisme to have had a long time with respect to its past, an attitude of forced lapse of memory, desire of obliteration, rejection and will to make disappear the older brother Juif, supposed more liked of the Father. Old history of Caïn and Abel, which, indefinitely seems rejouer. For others, the Église historically tried to protect and circumscribe this religious minority, in waiting of its conversion like a sign of the end of time, without this historical protection not involving until the 20th century the least concession or theological confusion between Christianisme and Talmudisme.

Then claiming to exceed the Judaism, it was necessary for the Christianisme also to reject it, reabsorb it, transform it, absorb it. Then, alternatively this “going beyond” was done while forcing with the conversion and by persecuting the Juif S, which were shown not to have known to recognize the Messie in Jesus. The Jews would have had as a fault of not having known to recognize the divinity of Jesus, and they owed consequently expier this fault, to suffer for their fault.

The Jews were regularly shown not to be not Christian, to be thus remained in the Péché and, moreover, not to belong to same the Communauté, to be distinguished, persist in wanting to preserve their Law which they said to hold of God itself since Moïse, and, sporadically, they were thus marked to be responsible for the various evils and the catastrophes such as the Black Death with the Moyen-âge. Logic of the Scapegoat: persecuted, it makes it possible the others to be reassured, to be remade, also, an identity, a life, a size, on its back. Logic of the Scapegoat which allows all the charges, to serve all the Cause S, on all occasions, and to deviate the overflow of Violence on the other, expiatory victim.

One referred on the Juif S which precisely, with the history of Abraham transmitted to the three Monothéisme S, brought to the Humanité the message of the interdict (divine) to carry the hand on the other, to make run the human Sang, to practice human Sacrifice S. Isaac was to be replaced by the Bouc. End of the human Sacrifices. Interdict to kill. Such were the oldest messages, of oldest of the patriarch S, Abraham, Pasteur wandering, who probably come from Mésopotamie, from the town of Ur, went in Egypt.

Interpretation of the Bible

The Shoah pushed some Exégète S Christians to be wondered about the causes of the antijudaïsme until in the texts. In order to include/understand up to what point the texts of the Bible can be interpreted in a hostile way to the Juif S, it is necessary to know the historical context at the time of the Prédication of Jesus. The Temple of Jerusalem was then the center of the social life. The Temple was at the same time a place of Culte, but also the center of a financial management which supported the interests of the sacerdotal castes. The Pharisien S played a big role, in the rites of purification, and the offerings.

In the Deutéronome

Chapter 28 presents a list of blessings promised to the Jews which will observe the mosaic Law, but also a list of curses for the Jews which would not obey the Law. For example:

“the foreigner who is at home will raise with your increasingly high costs, and you you will go down more and more low. It is him which will annex you, and you will not be able to annex it: it is him which will be with the head, and you with the tail. ” (Dt 28,43-44)

It was seen that the theologists of the Moyen-âge were based on this passage to regard the Jewish people as a people-tail.

In the Gospel S

In its preaching, Jesus was rather often opposed to the Pharisien S and the scribes, which gradually led it to a conflict with the primarily concentrated religious hierarchy with Jerusalem. The canonical texts where one finds certain remarks hostile with the Juif S or certain categories of them are especially the Gospel according to Matthieu and the Gospel according to Jean. They are the two evangelists who lived the events (Marc and Luc did not know the Christ). We give here two the most significant:

At Matthieu:

In the chapter 23, Jesus pronounces several times unhappy expression the “are you, scribes and Pharisien S hypocrites”. One can refer to the analysis that in fact Ulrich Luz, which thinks that “the task to take again in a critical way the theological antijudaïsme aims at the center of the Christian Foi”.

In chapter 27, the Jews are brought together in Jerusalem at the time of the lawsuit of Jesus.

“Seeing whereas it (Pilate) did not lead to nothing, but which it followed rather of the tumult, Pilate took water and washed the hands in the presence of crowd, while saying: “I am not responsible for this blood; with you to see! ” And all the people answered: “That its blood is on us and on our children! ””

At Jean:

It often acts of the interventions of the evangelist (“Jews…”) in answer to long discourses of Jesus, or in the way in which the lawsuit of Jesus is reported.

For example:

“And it said to them: “, It is You of in bottom that you are, me, it is in top that I am

You, it is of this world that you are; me, I am not this world. ””

“You are devil, your father, and they are the desires of your father whom you want to achieve. ”

One can refer to the analysis of Martinus de Boer.

On the other hand, in the passage of Samaritaine, which is held at the edge of the Puits of Jacob, place highly symbolic system of the Jewish tradition (chapter 4), Jesus declares: “You adore what you do not know; we, we adore what we know, because the hello comes from the Juif S”.

In the Acts of the Apostles

After the Council of Jerusalem, Paul encounters difficulties with the Jews, with Thessalonique, Bérée, Athens, and is translated into justice in Corinthe (chapters 17-18).

Of return to Jerusalem, Paul appears in front of the Sanhédrin, where a scission occurs between Sadducéens (which did not believe in the Résurrection) and the Pharisien S (which believed in it). Forty Jews will find the large priests (ac 23,12-15).

With Rome, the Jews are divided on the message of Paul, who quotes Isaïe (ac 28,23-28).

According to Daniel Marguerat, the Acts of the Apostles can be interpreted in two different ways (see also Jews and association at the end “deicide”).

In the epistles of Saint Paul

Saint Paul is sometimes criticized for a violent polemic against the Juif S in the First epistle with the Corinthians.

“Those put at died the Jesus Lord and the prophets, and they persecuted us. They displease with God and are enemy of all the men. ”

Its theological reflection deepens in the epistle with the Romans, when he declares:

“I affirm this in the Christ, because it is the truth, I do not lie, and my conscience returns from there to me testimony in the the Holy Spirit. I have in the heart a great sadness, a ceaseless pain. For the Jewish S, my brothers of race, I would even wish to be cursed, separate Christ: They are indeed the wire of Israel, having for them the adoption, glory, alliances, the Law, the worship, the promises of God; they have the patriarchs, and it is of their race that the Christ was born, him which is above all, God blessed eternally. ”

In the epistle with Gallates, Saint Paul affirms:

“the circumcision is nothing, nor the incirconcision; it is a question of being a new creature” then it adds: “with all those which will follow this rule, peace and mercy, like in Israel of God. ”

For 60 years, in front of confrontation with persecutions Nazi S and the Shoah, the Christians have taken again Conscience of this recall of Paul: “the gifts and the call of God are irrevocable” (Roman 11,28-29). The Christians have redécouvert concretely the presence of Israel, and redécouvert that the fidelity of Israel to its Torah had, today and not only in the past, a spiritual direction, a significance in the intention of God for the world.

References employed:

Bible of Jerusalem,
oecumenical Translation of the Bible,
Question put in the theological Center of studies remotely,
Bibliography below.

Other interpretations

The Théologie of the substitution which prevailed a long time is concentrated on certain passages of the New Testament, to present the Église like “true Israel”.

In fact, as Albert of Rochebrochard shows it, other theologists following Saint Ambroise and of Saint Augustin, other interpretations of the Gospels proposed, bearing for example on the Parabole of the prodigal son, that some prefer to call the parabola of the Father and his two sons, or of the prodigal Father, the lost son, the found son.

Saint Augustin compares Israel to the oldest son of the Parabole left in the fields, whereas the son junior, the Église or the fishermen, returns after one period of vice. The father represents God which requests his oldest son to return, appearing saved Israel.

Pierre Chrysologue, bishop of Ravenne (5th century) begins five Sermon S on this Parabole in the following way:

“Today the Lord calls the father and his two sons for us to present them in order to discover through a beautiful figurative image large the Révélation of its kindness, the cruel jealousy of the Jewish people and the return of the Christian people in an attitude of begging”.

The pope Gregoire Large the employs an allegory starting from the book of Job, while Bède Worthy the uses also the Parabole of the prodigal son in a homélie, taken again by Paul Diacre at the 8th century at the time of the Carolingian Renaissance.

“You are our brothers of predilection, and in a certain direction our older brothers”

Jean-Paul II with the Synagog of Rome, on April 13rd 1986.

Current location of the Catholic church

The meetings of Base make it possible to go further in the convergence points of the Christianisme with the others Religion S.

For approximately 25 years, many studies (see bibliography) have looked further into the judeity of Jesus, and call into question a very great number of generally accepted ideas on the old Christianisme.

In 1986, the Pape Jean-Paul II visited the Grande synagog of Rome, which was the first visit of a Pape in a Synagog since the first centuries.

In 1991, new the catechism promulgated by Jean-Paul II specifies (paragraph 597):

“Jewish S are not collectively responsible for died for Jesus

While holding account of complexity historical for lawsuit for Jesus expressed in accounts evangelic, and whatever can be the personal sin of the actors of the lawsuit (Judas, the Sanhédrin, Pilate) that only God knows, one cannot allot for it the responsibility to the unit for the Juif S of Jerusalem, in spite of the cries of a handled crowd and the total reproaches contained in the calls to conversion after the Pentecost. Jesus Itself while forgiving on the Cross and Pierre with his continuation made right to ignorance (ac 3,17) of the Jews of Jerusalem and even of their chiefs. Even less one can, starting from the cry of the people: “that its blood is on us and our children” (MT 27,25) who means formula of ratification, to extend the responsibility to the other Jews in space and time.

However, this vision still fits in the strict limit of the canonical Gospels, which continues to institute that crowd having decried Jesus consisted of Jews and not the pagan ones, and that the Jews are all the same responsible for the decision to deliver Jesus to the Roman authority.

The film of Mel Gibson the Passion of Christ watch for this reason perfectly, that the corrections carried out in the interpretation of the dogma do not modify in-depth the idea of a Jewish responsibility in death for Jesus.

As well the Église it declared with the Concile Vatican II: What was made during the Passion can be charged neither indistinctly to all the Jews living then, nor with the Juif S of our time. (…) The Jews should not be presented as rejected by God, nor cursed as if that rose from the Holy Scripture. ”

In 1993, the Catholic church recognized officially the State of Israel.

At the time of the Repentance S in 1995 (Churches of Germany and Poland), 1997 (Church of France), 1998, and 2000, the Catholic church recognized its faults towards the Judaïsme.

The “theology of the substitution”, which did much evil, is not the thought of the Église of today. The recognition of the current significance of the fidelity of Israel is the way on which the Église engaged, by discovering there a deepening of its comprehension of itself, significance of the good news of the Christ, and hope for the world.

The Pape Benoît XVI pointed out the thought of saint Thomas d' Aquin on January 28th 2007:

“the liturgical Calendrier points out today holy Thomas d' Aquin, large Doctors of the Church. The relationship between faith and reason constitutes a serious challenge for the currently dominant culture in the western world and, precisely for this reason, the beloved Jean-Paul II wanted to devote a Encyclique entitled to it precisely Fides and ratio, - Faith and reason. I recently took again myself this argument in the speech at the University of Ratisbon. With a clear-sighted wisdom, Saint Thomas d' Aquin succeeds in founding a profitable confrontation with the Arab thought and Juive of its time, at the point to be considered an always current Master of dialog with others Culture S and religions”

Second readings of the New Testament

Some (Marie Vidal) find in the reading of the New Testament through the oral Torah of news Lumière S to interpret the text.

Others (Claude Tresmontant) have an approach Exégétique which leaves the traditional methods of resolution of the synoptic Problème. They seek the origins of the Gospel S in Hebrew to find there a source much nearer to the teaching of the Christ, and detached from the oblique introduced by some Pères of the Church.

Jewish Antijudaïsme

Although that can appear paradoxical, one must regard as appartenent with the antijudaïsme a certain number of thinkers being claimed of their Jewish origin who wrote works or militated against the judaïque tradition, his dogmas, his rites, his morals, particularly philosophies atheistic. The Judaism thus does not escape the destiny from all the religions: it gives birth to also its own enemies, its heretics who are turned over against him and fight it.

Rebirth and 17th century

the atheism of Spinoza.

Period of the emancipation

the Jewish Question is a response of Karl Marx to a work of

Contemporary periods

A certain number of philosophies of political or historical Utopias atheistic which appear in the Central Europe (Germany, etc.) at the beginning of the 20th century, gave place to an overall study by Pierre Bouretz under the name of secular messianisms .

The debate between tradition and modernity, which crosses all the religions, gives place in connection with the Zionism to standpoint which are, for the other camp, of the anti-Judaism.

Relations between the Judaism and the Atheism today

Moslem Antijudaïsme

Dispute judéo-Moslem

As of its emergence at the 7th century of the common era, the new religion of Islam is shown violently hostile with the two religions where he affirms to have found his sources, the Judaism and the Christianity, but which he intended to supplant in the Arabic Peninsula. Coran gives commandemant it to fight them and to kill them, while the first agiographies on the life of Mahomet report the massacre of the Jewish community of Médine.

Periods ago of relative tolerance during which the Jews could thrive intellectually and economically to a significant degree and exert a political influence some within the Islamic governments. Actually, and more often than it is not believed, the fate of the Jews was not always enviable. Morocco until in Persian, they underwent popular miseries and humiliations, insecurity and violences. This period of adversity, to, brought one of the most famous Juifs philosophers of the Moyen-âge, Maïmonide, to address itself not without bitterness to the “nation of Ismaël” which “persecutes us cruelly and which sets up all the means of harming to us and to degrade itself”. In fact, the “Golden age” of the Jews Sépharade S, which coincided with the apogee of the civilization of Islam to the Moyen-âge, was not without causing desire and hostility among the Musulman S vis-a-vis the increasing influence of the Juif S and with their notable socio-economic successes.

It acts simply, at the beginning, of competitions and socio-economic competition “rationalized” (in the significance freudienne of self-justification a posteriori ) with religious arguments and fabulations, in the mimetic Désir and the designation of the emissary Victime. (in) http://www.angelfire.com/az/rescon/DHIMMI.html

The Jewish Statute legal of the S and the Christian under Islamic domination in the era prémoderne, was primarily that of Dhimmî (“protected people”), whose Religion S were officially recognized by the authorities (in place). While discharging a tax ( jîzya ), they could exert to them Religion freely, enjoy a certain degree of personal safety, and found their own Community organizations. But the protection granted to the “people of the Book” ( ahl Al-kitab ) was accompanied by a form of constraint. The “tolerance” of which they profited was limited inside a narrow social framework which they could not transgress; Discrimination S and prohibited constantly underlined the superiority and the precedence of the Musulman S of the Juif S and the Christians.

The stroke of genius of Othoman Islam was the Conversion with Islam by the exception of this tax of jîzya of the dhimmi (“protected people”) to the Christian and Juif S and any other not-Moslem. It was interdict with the Juif S to carry weapons, for example, or to ride a horse. They moreover, were compelled with the port of a distinctive clothing (the yellow Rouelle was invented with Baghdad and not in the Europe of the Moyen-âge). Moreover, they could not build new places of Culte (references: “Channel Science”. “TV-Science”, QC, Canada).

In more distant countries like the Morocco, the Iran and the Yemen, the Juif S had undergone humiliations, summer maltreated physically and scorned. The restrictions related to the Statut of Dhimmî were reinforced and applied with more rigor still. The riots accompanied by plundering and murder directed against the Jewish Population were more frequent in these peripheral regions and that to the paddle of the 20th century. Other areas of North Africa knew tragic episodes during the 19th century and with rather regular intervals. At the same time appeared the defamatory lampoon showing the Juif S to use the Sang children for their Rituel S. This monstrous calumny, which had flowered among the orthodoxe Greek communities under the Ottoman Empire, as in Western Europe, had as a consequence the surge of Pogrom S with Smyrna (1872) then with Constantinople two years later. Others charges of ritual crime made by the Juif S had been already recorded with Beirut in 1824, with Antioche (1826), with Hama (1829), with Damas in 1840 (the sordid business of Damas).

It is necessary to say however that the fate of the Jews subjected to the Statut of Dhimmî, despite everything its painful consequences, was, altogether, more enviable than that their co-religionists living out of Christian grounds “Dispute Roman judéo-catholic”. Surer and more trustful in themselves, the Musulman S of the medieval time did not test same obsession as that which lived their Christian counterparts, refusing to recognize the Judaïsme as a Religion.

Nevertheless the image of the Jew conveyed by the Coran, if radicalized and exacerbated in the contemporary Islamic literature, is far from being inoffensive. The Coran contains very hard passages in which Mahomet stigmatizes the Juif S as being the enemies with the Islam and depicts them like having a rebellious and malevolent spirit. The Jews were to be humiliated “because they did not believe in the signs of God, that they had put at death, wrongly, the Prophets” (Sourate 2:61 /58), just like the invention of the “people deicide” by the Fathers of Roman Catholicism in the “Dispute Roman judéo-catholic”, in the division of the heritage by the children of Abraham.

http://www.frontpagemag.com/Articles/ReadArticle.asp?ID=10581

The Coran particularly stresses on the fact that the Juif S rejected Mahomet then even (according to Moslem sources) which they recognized its quality of Prophète, by jealousy and spite, under pretext which it was not Juif. This behavior is present still today, like the proof of the character cheating, perfidious and intrigant of the Jew such as it is described in the Coran. Thus, is propagated, again, in the Muslim world the myth of the plot.

The concept according to which the Juif S are, for example, of the “arrogant falsifiers”, warping new plots unceasingly, intrigant to sow the discord, to create conflicts and divisions within the Muslim community, is regarded as an obviousness in perfect conformity with Koranic teaching. Only an adhesion without fault with the true Islamiques values will be able to preserve the Musulman S of the terrible threat which represents the infiltration imperialist, judéo-Zionist and Western, danger allegedly anticipated and repeated in the crowned texts of the Coran (references: Channel Knowledge. “TV-Knowledge”, QC, Canada).

The successful compensation of a statutory Sense of inferiority led to the mimetic Désir socio-economic competitions rationalized in the doctrinal antijudaïsmes Christian and Moslem to invent a emissary Victime, antijudaïsme with the Antisémitisme until the Antisionisme of various sources.

psychological Source of the dispute judéo-Moslem.

By the very great proximity of Language and Rite and by the same medium of life, it creates for itself an indissociable oscillation of mutual fear-fascination of similar-different representative by the greeting: Sallam - Shalom .

What appears first is fear in front of the strangeness from abroad who is at the same time so similar and so near. This foreigner is not any foreigner, he causes a feeling of strangeness only because he is also the similar one. The Psychologue S described what they called this “anguish of the eighth month”, that which seizes the child when a face which is not that of his/her mother or a person of her entourage approaches his. One can make the assumption that this perceived face, not in his singularity, but simply like “N `not being” that of his mother. However, this anguish can go until panic, the newborn does not express it in front of a “object” which differs much more of the maternal face that another human face, in front of an animal, for example.

When thus the anguish intervenes in front of the foreigner? When the other is at the same time similar and different. This is why is false or incomplete the allowed idea, according to which the rejection of the other would testify to a radical refusal of the other, of a land intolerance with the differences, etc Contrairement to the general Croyance, the image of “similar”, “double” is infinitely more disconcerting than that of the other. The films of horror are operative only by putting in scene human monsters, deformed forms humanoïdes, to be S which could be us and who appear deformed to us only because they have “almost” our forms. We make all this experiment has minimum , by seeing us in a deforming mirror.

This “similar-different” is perhaps with the base of the dispute judéo-Moslem, deeper than the dispute Roman judéo-catholic, in which the difference overrides the similarity Linguistique and ritual of the food interdicts and ablutions which are reduced to a simple “rinse-finger” in the Roman Catholic church.

historical and theological Source of the dispute judéo-Moslem

The Islam lines up in an undeniable way among the three large Religion S Monothéiste S (founded on the Foi in single God, at the sides of the Judaïsme and Christianisme. But it is not, as it sometimes is claimed, a “religion of the Book” (the Book in question being the Bible). According to the Islam, the divine Revelation holds in four successive books: the Torah of Brace, the Psalm S of David, the Gospel S of Jesus, finally the Coran of God itself. Each book supplements and cancels the precedents. The only book which Islam thus considers as valid is the Coran. This one evokes the great figures of the Bible, Abraham, Moïse and even Jesus and Marie, but in terms which have nothing to do with the biblical text. “In Islam, the biblical corpus is completely altered to make him say another thing that its initial direction. Recovery in the form of torsion does not respect the original text on which, despite everything, Coran is pressed”, the philosopher Rene Girard recalls ( the Life , p. 50, No 3039, November 27th, 2003).

Sensitive to the Jewish Theology, the Prophet is inspired some at the beginning in his recommendations on the Jeûne and the food interdicts relating to the pig. He adopts the lunar calendar of the Jews, with months regulated on the cycles of the the Moon. He fixes the Jeûne during the Jewish holiday of the Atonement. And it prescribes with its faithful to turn to Jerusalem for the Prière. Nevertheless three of the four Jewish communities of Médine persist in their refusal to convert with the news Foi. These Juif S reproaches in particular Mahomet for diverting the direction of the biblical texts and even dares to make fun of him.

February 11th 624, a divine revelation enjoint with Mahomet and its disciples that the ritual Prière is done from now on while turning either towards Jerusalem but to the black stone of Kaaba (*), the sanctuary of the idolâtres of Mecque. In spring 624, with the approach of a particularly rich caravan coming from Syria, Mahomet decides to attack it. But its plans are thwarted by a spy. Mecquois of the clan of the Koraishites rich person dispatch an army with the help of their caravan. It is the battle of the well of Badr, which sees the victory of the Musulman S in spite of their numerical inferiority. On its triumphal return of the battle of Badr, Mahomet orders the execution of two prisoners mecquois who had shown themselves particularly virulent with regard to the Prophet and of his disciples.

Mahomet notices in addition that the Juif S of Médine kept away from the battle. Its spite in their connection only becomes larger about it. Thus new divine revelations lead it to reorganize the Calendrier. They specify in particular that the Moslem Jeûne will be practiced during the month of Ramadan, that during which the battle of Badr proceeded. The food interdicts expressed in the revelations made to the Prophet remain when with them rather similar to those of the Jews.

The ditch grows hollow between the Jews of Médine and the community of the believers. Treasons, violences and scandalmongerings feed the discord, in spite of the code of conduct established at the time of the arrival of Mahomet. Shortly after the battle of Badr, an incident puts fire at the powders. One or more Moslem women are molestées at the market by Juif S of the tribe of Banu-Kainuka. Scuffle, murder on both sides. The chief of the tribe blamed refuses to pay the lawful fine with the parents of the Moslem victims. The tribe is besieged by the Prophet and his disciples and, at the end of two weeks, constraint to deliver its immense goods to them and to emigrate.

A little later, on March 21st 625, at the time of the famous battle of Ohod between Mecquois and Médinois, the second Jewish tribe, that of Banu-Nadhir, is seen reproaching for supporting the inhabitants of Mecque. It is driven out towards north after a long seat and a violent battle with the Musulman S. While the Musulman S continue the war against Koraishites of Mecque, Mahomet irritates more and more lack of support of the Jews of Médine in its connection. The crisis comes to a end in 627, after the Bataille of the ditch which puts last once at the Mecquois catches and Moslems of Médine.

Left victorious the seat, Mahomet decides to finish some with the Jews of the third and last tribe of Médine, Banu-Kuraiza, which he shows (what is true) to have supported the attackers. On its order, the Moslems decapitate 600 to 700 men and bury them in a large pit of the place of the market of Médine. They divide the goods of the tribe, as well as the women and the children.

History

Alternatively persecuted and tolerated, even called, sometimes, for their talents, the history of the the Europe, like that of the the Maghreb since highest Antiquity, is inseparable from the History of the Jews. During the time of lull, their talents and their knowledge, were sometimes recognized, used, with the measurement of the recognition of their utility for the company. Some, in the medieval Spain mainly, were called periodically by the sovereigns with high loads, until becoming advisers of the prince.

In the medieval Islam, the converts of any origines ceased being the object of constraints, - the phenomenon is however completely marginal -. But Jewish or Christian, the not-Moslems remained dhimmis , with the lower statute without one being able to speak about violent persecution. On the contrary, at the time of the Reconquista by the Christian troops, these Jewish populations, shown to have collaborated, even supported, the Islamic occupation, often had either to convert, or to exile itself, in particular with the the Maghreb where the Muslim populations and Jewish of Andalusia were accommodated to escape the courts from the Spanish Inquisition. The decree of expulsion of 1492 in Spain (Decree of Alhambra) drove out the Jews of Spain. This decree remained into force officially until in 1967. The Spanish Musulman S in their turn were the subject of a decree of expulsion in 1610.

The Ottoman Empire also accommodates the Jews of Spain, of the Portugal, Naples, Malta, Sicily and Sardinia expelled by the Habsbourg. The four big cities of the Ottoman Empire, Salonique, Izmir, Edirne and Istanbul are composed of many Jews.

Relations between the Islamism and the Judaism today

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