Supersessionism
As substitution theology (from the Latin substituere " replace "; too: replacement, Enter to yellowing or expropriation theology ) refers to a common Christian doctrine that the people chosen by God Israel no longer rejected the people of his covenant, but for all time by God and let him be accursed. Because of the alleged God or Christ murder God's promises to Israel have been transferred to the church as new people of God. Jews could therefore their salvation only through baptism gain, ie by abandoning their Judaism.
This dogma particular the relationship of Christianity to Judaism since the patristic across all denominational and epochal boundaries. Only since the Holocaust started here rethinking gradually, the condensation has occurred since the Second Vatican Council from 1965 to Catholic, the Synodalbeschluss the Rhenish country church from 1980 on the Protestant side in a comprehensive revision of the Christian doctrines. For this, the thesis of the " covenant never revoked " God is with Israel ( Martin Buber) binding.
Variants
The substitution theology has described the church's relationship to Judaism during the course of the history of Christianity with different models, which in all cases be at the core of the suspension or dissolution of Judaism:
- The equivalent model: The church replaced since the resurrection of Jesus Christ, God's people Israel. It sees itself as a new people of God, that the promises of Israel " inherited " had, while Israel was under the curse and wrath of God. Jews could only receive as individuals through Christian baptism share in salvation. The special way of salvation of the Torah is, however, a completed once and for all, destroyed the covenant of God with his people. This was the almost universal view of the patristic since the Epistle of Barnabas and was later taken over by Martin Luther.
- The integration model: Here, too, the Church sees itself as the only people of God, but receives a portion of the binding chose Judaism in itself. This " holy remnant " were the Jewish Christians, together with the Gentile Christians were the new people of God since the early Jerusalem church. The synagogue was intended to be working in the future in the Church. This view certain Pietism in the 17th century and is represented today by many evangelical groups, and churches that hold to the Jewish mission.
- The typology model: Here God's people Israel are described to the ministry of Jesus Christ as the precursor of the Church, the Church had mapped ahead, but had been now surpassed by her image. For example, the Exodus of Israel from slavery was interpreted as a symbolic anticipation of the church founded by the Holy Spirit, so that this establishment appeared as a liberation from the bondage of the Jewish law. In order to graduate the history of salvation and the superiority of Christianity to Judaism was still dogmatically asserted. This relation also determined yet the document Nostra Aetate, the declaration of the Second Vatican Council to non-Christian religions, which states: The Church confesses ... that in the excerpt of the chosen people from bondage, the salvation of the Church is formed in advance mysterious.
- The illustration model: It varies the typology model by the people of Israel explains the negative background of human existence and history, their background, the people should recognize their reliance on grace. Judaism thus appears only as a witness and mirror of judgment and wrath of God, which refers to the salvation of Jesus Christ. Then the church is, however, consistently instructed as well as the already baptized Christians only on the wrong track " legal " Judaism always able to recognize the special grace gift of salvation. This assignment identifies as the Lutheran and existentialist theology of Rudolf Bultmann and his disciples Ernst cheese man and Gerhard Ebeling.
- The Subsumtionsmodell: Here the special relationship with God of Israel in a general advance knowledge of all the people of God is classified. This is seen as a mere example of the religiosity and reference to God for all people and so lifted in this Israel's election. Even the Jew Jesus then appears as the general religious and so only human person; his doctrine is released as human ethics from their embedding into the specifics of Judaism. This path followed by many liberal, religious education and the general religious dialogue -oriented designs, such as that of Wolfhart Pannenberg.
All these designs share the dialogue theologians Bertold Klappert is, according to ( 42.6 Jes EU) can not recognize the special covenant of YHWH with this nation of the Jews, their determination for the blessing (Gen 12.3 EU) or light to the nations, but must pick up ( of Christianity ) it in one of them detached definition of true, absolute or final religion.
This basic theological setting also featured Christian bodies that began after 1945 for a dialogue with Jews and Judaism, such as the German Evangelical Committee for service to Israel. The historian Gabriele Kammerer wrote:
"The traditional theological view of the Jewish people [ ... ] read: The people who came from Jesus, has not accepted him as the Messiah, so go his rights as a people of God to the Church. The security that speaks from this disinheritance theology, is also the panic defense of an existential anxiety. How can because, as Christians need to ask themselves, our faith in Jesus Christ be true as if his own people did not share this belief? For centuries, theologians knew this challenge no other answer than that: in its rejection of Jesus, Israel disqualified as God's people, the "New Israel " is the Church. "
Attempts to
All newer models of Christian theologians on the relationship between church - Judaism go from " never revoked covenant" God made with the people of Israel, Judaism continuously testify by its continued existence even after the Holocaust. To access so back to a formulation of the Jewish theologian Martin Buber, who coined in a conversation with the Christian theologian Karl Ludwig Schmidt on January 14, 1933, focusing on Bible passages (Isa. 54.8 EU; Jer 31.3 EU) and referred to the entire Jewish history.
Today's commentators acknowledge that the New Testament (NT ) confirms and reaffirms, as when Paul of Tarsus in Rom 11,2.28 EU stresses the unterminated covenant with Israel:
"God has not rejected his people which he foreknew ... seen from her election here they are loved by God, and the sake of the fathers. For the gifts and calling are irrevocable granted by God. "
Accordingly, the term "people of God " still based on the people of Israel in the NT, so that the Christians were realized through Jesus Christ " co-heirs of promise" ( Eph 3.6 EU). Accordingly, the Church of Jews and Gentiles could in no case replace and supersede the chosen people of God, but is on the contrary a pure grace of God " eingepfropfter branch " of this people (Rom 11.16 to 21 EU).
This deduce Christian theologians today: Only by recognizing the permanent election of Israel could get the church share in its blessings history. Christians who see Judaism as obsolete, detached or be stripped religion have abandoned this view from their own salvation, whether they know it or not.
- The model of mutual certificate:
So stressed about the church historian Karl Kupisch, the people of God in the double form of synagogue and church is subject to change dependent on each other:
"The secret of Jews and Christians in their divinely ordained coexistence, cooperation and how it will teach us this time still falling, even for each other under the common ... God begins to be working us only in our day. "
The theological principle of non-terminated covenant with Israel understands the juxtaposition of Judaism and Christianity as God's providence, which includes a common task: to make a fundamental special solidarity, with and for each other both religions in each distinctive witness service to the world, inevitable.
- The federal theological complementary models:
Karl Barth put it in his Church Dogmatics Volume II / 2 ( 1938): Israel and the Church are one people of God in two forms, have with God from all eternity for the benefit of mankind closed his covenant. Jews themselves are the relevant living boom and witnesses of the Hebrew Bible also and especially for Christians. This was also recognized for the first time Jewish self-understanding and interpretation of the Jewish Tanakh as a necessary condition of each Jewish-Christian dialogue.
This dialogue was then practiced since about 1960, mainly due to the German Evangelical Church days and the Catholics days and made fruitful for the common biblical exegesis. A concrete result of this was, inter alia, the permanent Jewish religion criticism of each Christian attempt to spiritualize the message of the New Testament and to detach from worldly consequences:
" Why God created atheism? , Once asked a disciple. The response of the lights of Hasidism was: On that you can not starve the hungry by looking vertröstest it with the world to come. Or einredest him that he should trust in God who will stand by him, rather than that you give him food now. "
- The Messianic complementary models:
This variation highlights the lasting " promise surplus " of Israelite prophecy, the Jewish self makes the interpretation of the Hebrew Bible recognizable. The Jewish Messiah is the one that the Shalom, final peace and justice especially for the poor and disenfranchised brings. Theologians such as Johann Baptist Metz and Jürgen Moltmann stressed out that Jesus Christ in his action on the side and for the poor of Israel up to the life giving on the Cross pars pro toto meets these unabgegoltene Messianic hope and then the kingdom of God had anticipated. God had his way ultimately confirmed by his resurrection, and thus renewed and reaffirmed Israel's hopes for all peoples. Jews and Christians could this God therefore testify only in the common service for worldwide earthly peace and justice.
- The Christological Dependenzmodell:
This variant emphasizes that Jesus Christ contradicts even the substitution theology not only in terms of the leading Israel and the Federal unabgegoltenen Messianic hope, but especially in view of his atonement on the cross. He had the people just by his vicarious suffering the final judgment - included in the history of election and hope Israel - so what used to justified the separation and rejection of the first-chosen people of God.
Thus, would not need the Jews do not recognize Jesus as the Messiah, converted and incorporated into the Church, but the Christians from the nations (Heb. goyim ) should realize that they are just as " adding sage " partakers of the election of Israel (Rom 9 -11). Not only by its historical origin and common eschatological future here, but also, and crucially on the story of Jesus Christ himself forth are the people to share the knowledge of the God of Israel - expressed in the promise of the pilgrimage of the nations to Zion - determined. So the Christian Gentile mission was not a prerequisite and precursor for the mission to the Jews, but the fulfillment of the promise that the peoples converted to the God of Israel, and listen to His revealed to Israel 's will. In order for the mission to the Jews would be replaced by a common peace witness of the church and synagogue to the peoples.