Post-Holocaust Hermeneutics: Scripture, Sacrament, and the Jewish Body of Christ

(13.) Clapp, A Peculiar People, 18.

(14.) Charles Cosgrove, Elusive Israel: The Puzzle of Election in Romans (Louisville: Westminster, 1997), xiii.

(15.) Ibid., xiii, 80, 75-76, respectively.

(16.) Ibid., 79.

(17.) Ibid., 90.

(18.) Clapp, A Peculiar People, 32.

(19.) Ibid., 77.

(20.) Karl Barth, Church Dogmatics, 1/2, trans. G. T. Thomson and Harold Knight (Edinburgh: T. & T. Clark, 1956), 511.

(21.) The felicitous description "Israel-forgetfulness" comes from Kendall Soulen's analysis of structural supersessionism in The God of Israel and Christian Theology, 49-52. The church's "forgetting" of Israel results in the erroneous belief that "God's identity as the God of Israel and God's history with the Jewish people [is] largely indecisive for the Christian conception of God," 33.

(22.) Georges Florovsky, Bible, Church, Tradition: An Eastern Orthodox View (Belmont, Mass.: Nordland Publishing Co., 1972), 48.

(23.) Gerard Loughlin, Telling God's Story: Bible, Church, and Narrative Theology (Cambridge: Cambridge University Press, 1996).

(24.) Ibid., xiii-xiv.

(25.) Ibid., 223-24.

(26.) Ibid., 245.

(27.) My hunch is that by beginning with the particulars of the Passover celebration of this Jewish Jesus, we will in fact discover that he, in the giving of himself, creates the conditions of possibility for the gift. Here the particular determines the general, or put another way, the actuality of God's giving determines its own conditions.

(28.) Karl Barth, Church Dogmatics, IV/1, trans. G. W Bromiley (Edinburgh: T. & T. Clark, 1956), 166.

(29.) This is changing. See for instance William Cavanaugh's Torture and Eucharist (Oxford: Blackwell, 1999).

(30.) Rosemary Ruether, Faith and Fratricide: The Theological Roots of AntiSemitism (Minneapolis: Seabury Press, 1974), 127-28.

(31.) See Michael Wyschogrod, The Body of Faith: God in the People Israel (San Francisco: Harper and Row, 1983).

(32.) Ibid., 176-77.

(33.) Aquinas writes, "The difference between corporeal and spiritual food lies in this, that the former is changed into the substance of the person nourished, and consequently it cannot avail for supporting life except it be partaken of; but spiritual food changes man into itself, according to that saying of Augustine (Conf. vii), that he heard the voice of Christ as it were saying to him: Nor shalt thou change Me into thyself, as food of thy flesh, but thou shalt be changed into Me" (Aquinas, Summa Theologica, III, 73, 3).

(34.) Commission for Religious Relations with the Jews, "Notes on the Correct way to Present the Jews and Judaism in Preaching and Catechesis in the Roman Catholic Church," (June 1985), in Helga Croner, ed. More Stepping Stones to Jewish-Christian Relations (New York: Stimulus Foundation, 1985), 230.

(35.) Ibid.

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