Anti-Semitism, or the hatred of Jews simply for being Jewish, is labeled an “ancient evil,” and with good reason—it dates back to at least the 3rd century BC in places like Hellenistic Egypt. The ancient Greeks and Romans often viewed Jewish communities with suspicion, primarily because these communities didn’t conform to the religious and social practices of their oppressors. The strict monotheism of the Jews was particularly resented by their rulers.
As a group that set itself apart, Jews adhered to their own faith and community rules, which sadly led to their persecution by the dominant powers of their times. Historically, there were at least three major instances when Jews were taken en masse as prisoners of war or slaves: during the Assyrian conquest around 722 BC, the Babylonian captivity starting in 597 BC, and the Roman captivity beginning in 70 AD.
Faith, freedom, and the fight against rising anti-Semitism
Christianity traces its beginnings to Jesus, who was Jewish, born from Mary, also Jewish. The earliest Christian communities were largely founded by Jews, including the apostles and Paul. It’s worth noting that almost all of the Christian Bible was penned by Jews, and what Christians refer to as the “Old Testament” is exclusively from Jewish origins. This should make it evident to Christians that harboring anti-Semitic feelings contradicts their own beliefs. Yet, historically this wasn’t always the case.
The early 300 years of Christianity were marked by oppression from various rulers, especially the Romans, until the Edict of Milan in 313 AD established religious tolerance across the Roman Empire. It’s ironic—Christians who suffered persecution should, perhaps, recognize the danger in oppressing others who are different.
After the Council of Nicaea in 325, the Bishop of Rome began to rise in prominence among bishops, eventually earning the title “Pope” after receiving distinct powers from subsequent councils. This evolution of the papal role holds significance for addressing the divide between faiths.
Historically, the Roman Catholic Church (which I belong to) institutionalized anti-Semitism from the Middle Ages until the Second Vatican Council, which aimed for modernization between 1962 and 1965. A milestone achievement of Vatican II was the release of Nostra Aetate, which stated that the Church “rejects all persecution of any person,” and condemned “hatred, persecution, and anti-Semitism directed against the Jews at any time and by anyone.” While the Church played a complicit role in historical anti-Semitic acts, it has been vocal in its rejection over the last 60 years. Change is possible, after all.
As such, Catholics carry the responsibility to openly denounce anti-Semitism. St. John Paul II, often referred to as St. John Paul the Great, facilitated the Grand Fundamental Agreement in December 1993, recognizing Israel and paving the way for diplomatic ties with the Vatican in June 1994.
Pope John Paul II dedicated extensive efforts to mend relations between Christians and Jews, and he acknowledged the historical wounds inflicted by the Church on Jewish communities. His successor, Benedict XVI, continued this mission. Like his predecessor, Benedict visited the Auschwitz concentration camp in 2006, describing it as a “place of horror” and a “place of memory.” This historical acknowledgment is crucial, as Benedict noted: “The past is never just the past; it always tells us something.”
Benedict’s profound understanding offers a foundation for all faiths as they wrestle with the unsettling resurgence of anti-Semitism in America, both from the far-left and the far-right. He called for collective prayer to combat evil—a call that resonates universally.
Christians, particularly Catholics, should hesitate before vilifying those who commit the grave sin of anti-Semitism, remembering the scripture “Judge not, lest you be judged.” However, we must be swift to recognize and reject overt instances of that hatred when they arise.
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Some might take pride in an identity steeped in hatred. While many who cling to such ancient evils may be struggling with mental health challenges, the motivations for anti-Semitism can be deeply complex and not easily attributed to illness. This form of hatred has a contagion to it, persisting through time despite efforts at eradication. Thus, it must be confronted without reservation.
Public figures should steer clear of openly anti-Semitic individuals, condemn any expressions of anti-Semitism, and consistently dissociate themselves from such rhetoric. The desire for attention among the most extreme anti-Semites needs to be disregarded; the best strategy is often to avoid giving them a platform. Engagement rarely yields positive outcomes; it tends to amplify their vile narratives.
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In a world now amplified by social media, ancient hatred finds new life, creeping into spaces once considered untouchable. Leaders should resolutely distance themselves from this toxic influence.
As a community, it’s vital to reject all forms of anti-Semitism but be cautious before labeling someone as anti-Semitic. If individuals proudly declare their hatred, the most effective response is often non-engagement. It’s not about debate; it’s about refusing to give evil more power.
