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In this essay, I explore how Christians can relate to the Sabbath in a way that adequately expresses Christian traditions about sacred time while showing respect for distinctly Jewish practices. My basic claim is that a Christian sanctification of the Sabbath presents an entirely new challenge for a Christianity that does not view Judaism as superseded or outdated. Thus, I ask: What should be the meaning of the Sabbath commandment for Christians? How can Christians sanctify the Sabbath while affirming it as a sign of the Jewish people’s living covenant? First, I will lay out the questions that are raised for Christian theology when affirming Jewish Sabbath observance as part of practiced Judaism, that is, as lived Torah and as a tradition passed on from generation to generation. Next, I will consult contemporary Jewish literature on the topic, then look for Christian accounts of the Sabbath in Christian systematic theologies. I will ask: What happens when Christians affirm that Sunday does not abrogate the Jewish Sabbath, while also asserting their own commitment to the Bible’s holy day? I will subsequently sketch an outline of a Christian theology of Shabbat that acknowledges distinctive Jewish legal traditions as well as its own connectedness to Biblical temporal structures.

This article examines three major patterns of violence in Christian theological thought traditions: supersessionism (the idea that Christianity replaced Judaism), realized eschatology (the presentation of a promised future of reconciliation as basically already present in the world today), and inclusivism (the Christian impulse to integrate others as a universalist aim). Previous scholars have examined these patterns separately, but they have not previously been discussed in a comprehensive effort to analyze Christian thinking habits of degrading others, in particular Judaism.The author's inquiry into structures of thought suggests methodologically that interreligious violence is a highly complex phenomenon that can actually be reduced or increased.  Indeed, much progress has been made in the last third of the twentieth century by mainstream churches to renounce supersessionism. But while the discourse with regard to realized eschatology and inclusivism still needs to be developed, one of the key findings here is that all three patterns entail a denigration of law, which in itself still remains at play in Christianity’s relation to Judaism but also in its relation to Islam.

According to Friedrich-Wilhelm Marquardt, the most important Christian post-Shoah theologian, there has never been a solely spiritual judgment about Jews that did not eventually cause a chain of completely unspiritual, purely political events.2 Christian as well as Jewish scholars agree today that anti-Judaism is not at the margins of Christian aggression, but at its center. Awareness of Christian anti-Jewish hermeneutics developed mainly in the exegetical disciplines, in Old and New Testament studies-and, remarkably, among theologically well informed lay Church initiatives and synod forums. [...]even some regional and local church documents display impressive analytical insights, such as, for example, the Rhineland synod statement with its critique of common Christian understandings of \"new\" and \"old\": Throughout centuries the word \"new\" has been used in biblical exegesis against the Jewish people: the new covenant was understood in contrast to the old covenant, the new people of God as replacement of the old people of God. Contemporary Christian approaches to law formulated within other theological disciplines, such as homiletics or ethics, typically lack the corrective potential of these kinds of New Testament historical studies that seek to connect \"law\" to Torah and commandments. [...]today, when \"law\" is not explicitly identified as connected to Judaism, it is more likely to be depicted as at its end, overcome and spiritually obsolete.31 B.Historicized Eschatology While the critique of supersessionism has had a substantial and far-reaching impact on several interreligious and historical discourses, only a small circle of Christian scholars have participated in the analysis and remediation of historicized eschatology, the view that we are currently living in a world already reconciled with God. [...]this criticism does not automatically lead to formulations of constructive lawconnected theology, nor to an emphasis on ethics. [...]Marquardt remains a singularly outstanding voice in responding extensively to Ruether's criticism of the impact of a prematurely realized eschatology and the violence it can cause.

According to the hermeneutics of the Other's Tikkun that I wish to develop here, Christians will have to take care that they not fall back into idolatry. When Jesus says in the Gospel of John, \"I am the way, the truth and the life; nobody comes to the father except through me,\" Rosenzweig would enter into the Christian logic for a moment, confirm it, but then add: except for the one who already is with the Father and thus does not need to come there-which is the case for the people Israel.2 The Christian wish that Jews take a Christian truth on themselves induces doubts regarding the identity of the God that Christians pray to. [...]in the global Tikkun and the common struggle for world justice and peace every religion needs to contribute by repairing its particular structures of aggression. Rather, the view of the Other as a developing religious subject who undergoes pains and changes underlines the challenge of one's own liturgical presence. [...]any expression of the Other's transformations of memory vitalizes one's own prayer, song and devotion.

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