The crucifixion of the Jews by Franklin Hamlin Littell THE FAILURE OF CHRISTIANS

Description: The crucifixion of the Jews by Franklin Hamlin Littell LANGUAGE: ENGLISH VG CONDITION, SOFTCOVER Israel and the Holocaust are "alpine events deeply resented by many modern Christian teachers," writes Littell in this frank assessment of man's oldest hatred. For starters, Israel's survival against great odds requires theological appraisal for which few are ready. Furthermore, he observes that popular religion admits error but denies guilt. Yet according to Littell, a Christian theologian of towering virtue, "the crucifixion of the Jews is an unavoidable reality," for churches exemplifying a shameless fact. This reminds one of Littell's eloquent call, in Simon Wiesenthal's Sunflower, for increased awareness of the earnest nature of the "choice between good and evil, between innocence and guilt." Israel's very existence, he writes, disproves the replacement theology that would have the Jewish people withering away. The state's strength refutes that idea that Israel and or the Jewish people will eventually be assimilated or annihilated, as well as a "traditional Christian myth about their end in the historic process." For this reason, Littell argues that Israel creates a crisis in much of contemporary Christian theology. To his great credit, Littell recognizes that it is not only the Christian peoples of the world that cannot define themselves without reference to the Jewish people. The same situation presides for Muslims, whose definition of themselves also stems from Judaism. Meanwhile, although the Jewish people define themselves in reference to gentiles, it defines neither Christians nor Muslims nor any other non-Jews, but calls them all gentiles and asks only that they abide by Noachite laws--in other words, follow seven of the 10 commandments; all who do so, Judaism considers righteous. Moreover, the Jewish people need neither Christians nor Muslims to define themselves, which Littell believes perhaps to account for much of the hatred Jewish people have faced over the centuries and today. Littell recounts quite thoughtfully the history of church anti-Semitism, putting all of this detail into the context of its relevance today. There is a struggle with the past in all churches, he writes, a trial which remains as yet unresolved. During the Holocaust, he observes, Jewish people died en masse because other peoples and nations did not recognize their people- and nationhood. "Christians, with the exception of a minority of martyrs and confessors, betrayed the life unto which they were called." But Israel, after all, was and remains the thing that places Christianity into crisis, although Littell admits that Islam's crisis is far deeper than that of Christendom, the Islamic spiritual and intellectual unity remains that of an "unscientific religious culture," which hasn't yet "entered the period of voluntary adherence, pluralism, skeptical study." Littell places the monastic mindset of Islam today on the same plane as the Christian culture of the 13th century. This hardly relieves Christianity of its grave responsibilities, however. According to Littell, the post-Christian eras of Marxism, secular humanism, postivism, and various forms of fascism must be added to the crisis in values plaguing the west. The assured oral tradition of earlier eras has eroded seriously, he writes, far mores than in the Muslim states, which boast "hafiz," or living libraries, people who have committed many books in the Islamic tradition to memory. During the Yom Kippur War, Littell recalls the anti-Semitic press pundits whose grossly anti-Jewish ideology boiled to the surface in vulgar BBC, newspaper and even parliamentary oratories and essays. "This was obviously not the same Britain that had stood courageously alone against the Nazis or even the one that under Anthony Eden's leadership had checked Nasser's illegal military operations in the Suez, Sharm-el-Sheik and the Sinai in May 1967. In France, "even handedness" in 1973 allowed for the training of Arab fighters, a surge in Gaulist right-wing anti-Semitism, and arms shipments to Saudi Arabia and Libya. In Germany, the nation that in 1952 had admirably embarked upon a rapprochement with Israel, now capitulated to the Arab League. These Christian nations, once Christendom's heartland, "acted in a crucial moment without regard to religious or ethical considerations." As for free churches such as the Quakers, Landrom Bolling's "Search for Peace in the Middle East" and other similarly titled editions were blind to the ethics, sensitivity, courage and confrontation of injustice for which Quakers were traditionally famous, much less to the facts of the regional history. Most important, these reports all ignored the 1 million Jewish refugees forced from their homes and businesses with nothing by the 22 Arab Muslim nations. The left wing of the churches, Littell observes, has so often tended to focus on the reformation that it has completely ignored the model set by the Jewish people, forgetting that the new covenant of Christ was laid on the foundation of service to God set by the Jewish people. This, Littell observes, is what Dietrich Bonhoeffer called "cheap grace." Every thinking person of faith should read this shining example of Christian righteousness. 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