Peter M. Marendy, author of “Anti-Semitism, Christianity, and the Catholic Church: Origins, Consequences, and Reponses[sic]”, argued that a long-standing history of smoldering bias on behalf of early Christians made the assimilation of anti-Jewish sentiment into then-modern practices much easier, as seedy interpretations of early Gospel text were not new conceptions. For example, the common belief of Catholics at the time that the Jews lacked “righteous[ness]” lacked political context; it was an exclamation which the apostle Matthew used to set apart his local community from Pharisees amidst what Marendy calls “false teachings” (Marendy 291-292). The Gospel of John went a step further, laying down the foundation for many Anti-Semites’ beliefs that, as Marendy continues, “Jews wanted to persecute and kill Jesus (Jn [sic] 5:16-18)…they do not follow anything in the Torah (Jn [sic] 7:19-24)…[and] bear responsibility for his death” (p. 292). Despite this, the Jewish figures listed therein were members of a group that rivaled the apostle’s own community, and only shared the mindset of a single faction as opposed to the
Peter M. Marendy, author of “Anti-Semitism, Christianity, and the Catholic Church: Origins, Consequences, and Reponses[sic]”, argued that a long-standing history of smoldering bias on behalf of early Christians made the assimilation of anti-Jewish sentiment into then-modern practices much easier, as seedy interpretations of early Gospel text were not new conceptions. For example, the common belief of Catholics at the time that the Jews lacked “righteous[ness]” lacked political context; it was an exclamation which the apostle Matthew used to set apart his local community from Pharisees amidst what Marendy calls “false teachings” (Marendy 291-292). The Gospel of John went a step further, laying down the foundation for many Anti-Semites’ beliefs that, as Marendy continues, “Jews wanted to persecute and kill Jesus (Jn [sic] 5:16-18)…they do not follow anything in the Torah (Jn [sic] 7:19-24)…[and] bear responsibility for his death” (p. 292). Despite this, the Jewish figures listed therein were members of a group that rivaled the apostle’s own community, and only shared the mindset of a single faction as opposed to the