Suchergebnisse

Intro -- Table of contents -- Foreword -- Preface -- Part One: Anti-Judaism and Anti-Semitism: Are There Differences Through History? -- Jew-hatred: Greco-Roman Times to the Spanish Exile -- Jew-hatred: The French Revolution to the Nazis -- Part Two: The Problem of Anti-Semitism: Theoretical versus Practical Solutions -- Christianity: A Guest in the House of Israel? -- Jews Be Damned: Is Christology Inherently Anti-Semitic? -- Eradicating Anti-Judaism from The Book of Common Prayer -- Part Three: Fateful Connections: Anti-Semitism and the Holocaust -- The Nazi Vision of Utopia -- Explaining the Unexplainable -- Part Four: Judaism, Christianity, and the Holocaust: Theological Responses to Evil -- Jewish Responses to the Holocaust: There is No Law and There is No Judge? -- The Churches and Hitler: Was There Church Resistance to Nazi Anti-Jewish Policy? -- The Question for Christians after the Holocaust: Was the Cross Triumphant Over Sin and Death? -- Betrayal of Spirit -- Selected Bibliography -- Index.

In the Church of the Holy Sepulchre, traditional site of Jesus' tomb, Greek Archbishop Diodoros was installed in March, 1981, as the new Eastern Orthodox patriarch of Jerusalem. Jerusalem, one of the five ancient Orthodox patriarchates, is headquarters for a church whose domain is Israel, Jordan, and the Palestinian West Bank and whose flock consists almost entirely of Arabs—some 120,000 in Jordan and 40,000 in Israel and the West Bank.Many of Jerusalem's Christian, Jewish, and Arab leaders attended the installation ceremony at the twelfth-century Romanesque-Gothic church, as did representatives of the more than fifty local Orthodox. Catholic, Uniate, Monophysite and Protestant communities.