• Christians and Jews in Holy Week

    Over the last few years I’ve become much more aware of the things in the life of the Christian church which cause trouble for other people. Specifically, I took part in an interesting symposium a couple of years ago on how Christian preaching relates to Judaism. I learned a lot by listening to people there – a mixed group of Christian and Jewish folk.

    I was particularly struck by the assertion that liberal Christians in particular sometimes preach sermons which might be considered to be anti-Semitic. It was entirely fascinating hearing one’s tradition spoken of by those outside of it. At first I was puzzled but the more I heard, the more I realised that there was something that needed to be taken note of. Some of the claims that sometimes get made about Jesus coming to “set people free” from the law, for example. As though people were not living liberated lives within Judaism for centuries before Jesus and for the centuries since. Also sermons which seem to imply that there’s one Jewish opinion that is trounced by the sudden appearance of Jesus. As if, several people said to me, as if there’s ever only one Jewish opinion. Going to this symposium made me much more aware of supersessionism than I had ever been before. (Supersessionism is a belief that Christianity is the fulfilment of Biblical Judaism, and therefore that Jews who deny that Jesus is the Jewish Messiah fall short of their calling as God’s Chosen people). It made me very wary of Christians passing themselves off as the new chosen people using things like “Christian Seder” rituals which quite often get used at this time of year. My own view is that there’s a bit of a problem with non Jews taking the Seder and doing what they want with it to make it represent something that might well be misunderstood or be offensive to those for whom it is a treasure and a joy. (I’d leap at the chance to go to an actual Seder if I was invited though…).

    It all made me listen more carefully to my own preaching and that of others.

    I also learned more than I previously knew about Holy Week being a time when violence has often been meted out to Jewish people in the name of Christianity by ignorant thugs.

    And recently, I’ve been hearing of the Jewish communities in Scotland expressing fears for their own safety.

    All of this is just by way of suggesting that this is a good week to be aware, to become more aware and to take care with words.

    I learned astonishingly little about modern Judaism when I was a student. I’ve learned more since, but there’s still a lot to learn.

    Recognising that the Jewish communities in Scotland don’t currently feel as secure as they should do, the retiring collection on Good Friday afternoon at St Mary’s will go to support the work of the West of Scotland Branch of the Council of Christians and Jews.

72 responses to “Baptism and the Churches”

  1. Erika Baker Avatar

    Thanks Kelvin and all for the interesting discussion. As a member of the Episcopal Church in the US, I only ever used the Baptismal Covenant in an argument against the necessity of the proposed Anglican Covenant. For me, the Baptismal Covenant is an assent to the New Covenant of Jesus Christ, so I saw absolutely no need of another covenant. In fact, I don’t see the Baptismal Covenant as something different from the New Covenant.

    With respect to whether Baptism or the Eucharist is a/the sacrament of initiation, wouldn’t the answer be both? In the early church, the person was baptized and received the Eucharist during the same service.

    Also, I wonder if people from other Anglican churches are aware of the great diversity of views held by Episcopalians in the US. That all the orders of ministry should be open to all the baptized seems to me simply a matter of the justice and equality that all Christians should strive for as members of the Body of Christ.

  2. Erika Baker Avatar

    Sorry, I’m posting on Erika’s computer, but the comment above is by me, June Butler (aka Grandmère Mimi).

  3. Alan McManus Avatar

    It’s so refreshing to read a discussion where everyone’s listening and learning through that dialectical process. Here’s my tuppennyworth: the disparaging mention of magic by churchpeople always makes my hackles go up – mostly as our Christian legacy of persecution of wise healers as witches is still largely unacknowledged and certainly unatoned – but also because the RC in me hears this as a facile Protestant jibe against metaphysics (if you want my views on that buzzword look here: http://robertpirsig.org/Alchemy.htm ) and though Vat 2 officially u-turned on slavery (yay! who says the RC church can’t change, eventually) it didn’t move away from an essentially sacramental view of Christian ministry.
    I feel that underlying this discussion may be a difference in sacramental theology. I hold the traditional view that through the creation, the incarnation and ongoing sanctification, the Spirit of God is at work metaphysically in the world and that means neither solely spiritually nor physically but betwixt and between. The RC church is just as guilty of virulent hatred of non-clerical women healers as others but the convivial nature of the relationship which sometimes occurs between Roman Catholic and ‘curandero’ (wise traditional healer) in Latin America is for me an affirmation of the ecological connections inherent in both cosmologies – though often forgotten in the RC church it must be said.
    The part of the SEC liturgy I find most alienating is ‘Lord unite us in this sign’. This speaks to me of cognition not communion. In these words I feel the lack of belief in a metaphysical reality. I feel that this discussion may have brought up a similar divide in concept about baptism: is it or is it not efficacious?

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