View source for Supersessionism

 {{Short description|Christian opinion concerning biblical covenants}}
{{use dmy dates|date=January 2023}}
[[Image:PaulT.jpg|thumb|[[Paul the Apostle]] is often cited by those who believe that [[Law of Moses|Israelite religious law]] is no longer needed in observance.]]
'''Supersessionism''', also called '''fulfillment theology''' by its proponents,<ref name=":1">{{Cite web |first=Michael J.|last=Vlach|title=Various Forms of Replacement Theology|url=https://tms.edu/wp-content/uploads/2021/09/tmsj20d.pdf|work=The Master's Seminary Journal}}</ref> and '''replacement theology'''<ref name=":1" /> by its detractors, is the [[Christian theology|Christian doctrine]] that the [[Christian Church]] has superseded the [[Israelites|Jewish people]], assuming [[Jews as the chosen people|their role as God's covenanted people]],<ref>{{cite web |last1=Novak |first1=David |title=Supersessionism Hard and Soft |url=https://www.firstthings.com/article/2019/02/supersessionism-hard-and-soft |website=firstthings.com |access-date=4 April 2023 |date=February 2019}}</ref> thus asserting that the [[New Covenant]] through [[Jesus in Christianity|Jesus Christ]] has superseded or replaced the [[Mosaic covenant]]. Supersessionists hold that the universal Church has become God's "New Israel" and thus [[Christians]] are the [[people of God]].<ref name="Burge2019"/><ref>{{cite book |last1=Nathan |first1=Emmanuel |last2=Topolski |first2=Anya |title=Is there a Judeo-Christian Tradition?: A European Perspective |date=21 March 2016 |publisher=Walter de Gruyter GmbH & Co KG |isbn=978-3-11-041667-1 |language=en |quote=Supersessionism comes from the Latin ''supersedere'' (to sit upon). It refers to the theological claim that the Church has replaced Israel as God's people.}}</ref><ref name="York2015">{{cite web |last1=York |first1=Barry |title=The Church as the New Israel |url=https://rpwitness.org/article/the-church-as-the-new-israel |publisher=The Reformed Presbyterian Witness |access-date=19 July 2025 |language=en |date=11 September 2015}}</ref>

Often claimed by later Christians to have originated with [[Paul the Apostle]] in the [[New Testament]], supersessionism has formed a core tenet of many [[Eastern Orthodox]] churches, [[Roman Catholic]] and [[Lutheran]] churches for the majority of their history.<ref name="AlmenMadden2023"/> Many early [[Church Fathers]]—including [[Justin Martyr]] and [[Augustine of Hippo]]—were supersessionist.<ref name="BartlettTaylor2011">{{cite book |last1=Bartlett |first1=David L. |last2=Taylor |first2=Barbara Brown |title=Feasting on the Word: Year A, Volume 3: Pentecost and Season after Pentecost 1 (Propers 3-16) |date=27 January 2011 |publisher=[[Westminster John Knox Press]] |isbn=978-1-61164-109-7 |page=350 |language=English |quote=Church fathers such as Justin Martyr and Origen taught variations on supersessionism and Augustine's understanding of election led him to a similar conclusion.}}</ref>

Most historic [[Christian denomination|Christian churches]], including the Roman Catholic Church, Lutheran Churches, some [[Reformed Christianity|Reformed Churches]] and [[Methodism|Methodist Churches]], hold that [[Christian views on the Old Covenant|the Old Covenant]] has three components: ceremonial, moral, and civil ({{abbr|cf.|compare}} [[covenant theology]]).<ref name="OPC2018">{{cite web|url=https://www.opc.org/qa.html?question_id=165|title=God's Law in Old and New Covenants|year=2018|publisher=[[Orthodox Presbyterian Church]]|language=en|access-date=1 June 2018}}</ref><ref name="WELS2015">{{cite web |title=Old Testament Law |url=https://wels.net/faq/old-testament-law/ |publisher=[[Wisconsin Evangelical Lutheran Synod]] |access-date=1 December 2024 |language=English |date=9 March 2015}}</ref><ref name="Aquinas"/> They teach that while the ceremonial and civil (judicial) laws have been fulfilled, the moral law of the [[Ten Commandments]] continues to bind Christian believers.<ref name="OPC2018"/><ref name="Dayton1991">{{cite journal |last1=Dayton |first1=Donald W. |title=Law and Gospel in the Wesleyan Tradition |journal=Grace Theological Journal |date=1991 |volume=12 |issue=2 |pages=233–243 |url=https://biblicalstudies.org.uk/pdf/gtj/12-2_233.pdf}}</ref><ref name="Aquinas">{{Cite web |title=Summa Theologiae: The moral precepts of the old law (Prima Secundae Partis, Q. 100) |url=https://www.newadvent.org/summa/2100.htm |access-date=2023-05-20 |website=www.newadvent.org}}</ref> Since the 19th century, certain Christian communities, such as the [[Plymouth Brethren]], have espoused [[dispensationalist]] theology as contrasted to supersessionism and covenant theology.<ref name="Pietsch2015">{{cite book |last1=Pietsch |first1=B. M. |title=Dispensational Modernism |date=6 July 2015 |publisher=[[Oxford University Press]] |isbn=978-0-19-027307-1 |language=English |quote=... A. J. Gordon began his pastorate non-dispensational, but after discussions with Plymouth Brethren laymen and "a searching of the Scripture," he experienced a "second conversion."}}</ref> Additionally, as part of [[Christian–Jewish reconciliation]], the Roman Catholic Church has placed an increased emphasis on the shared history between the [[Christianity and Judaism|Christian and modern Jewish religions]].

[[Rabbinic Judaism]] rejects supersessionism as offensive to [[Jewish history]]. [[Islam]] teaches that it is the final and most authentic expression of [[Abrahamic religions|Abrahamic monotheism]], superseding both [[Judaism]] and [[Christianity]].

==Etymology==
The word ''supersessionism'' comes from the English verb ''to supersede'', from the Latin verb {{Lang|la|sedeo, sedere, sedi, sessum}}, "to sit",<ref>Cassell's Latin Dictionary</ref> plus ''super'', "upon". It thus signifies one thing being replaced or supplanted by another.<ref>Collins Dictionary of the English Language</ref>

Throughout Church history, many Christian theologians saw the New Covenant in Christ as a replacement for the Mosaic Covenant<ref>[[Charlotte Fonrobert|Fonrobert, Charlotte Elisheva]].  "Jewish Christians, Judaizers, and Christian Anti-Judaism." ''A People's History of Christianity, Volume 2: Late Ancient Christianity''.  Ed.  Virginia Burrus.  Minneapolis, Minnesota: Fortress Press, 2005.</ref> and the Church as the new [[people of God]].<ref>{{cite magazine|title=Christians and Jews: Starting Over, Why the Real Dialogue Has Just Begun |url=https://www.bc.edu/content/dam/files/research_sites/cjl/texts/cjrelations/resources/articles/johnson.htm |magazine=Commonweal|last=Johnson|first=Luke Timothy|date=January 31, 2003}}</ref> The word ''supersession'' is used by [[Sydney Thelwall]] in the title of chapter three of his 1870 translation of [[Tertullian]]'s ''An Answer to the Jews''.{{sfn|Tertullian}}

==Early Church==
===New Testament===
[[File:Saint Paul, Rembrandt van Rijn (and Workshop?), c. 1657.jpg|thumb|''Paul the Apostle'', by [[Rembrandt Harmensz van Rijn]] c. 1657]]
In the [[New Testament]], Jesus and others repeatedly give Jews priority in their mission, as in Jesus's expression of him coming to the Jews rather than to gentiles<ref name="Ref_i">{{bibleref2|Mt|15:21-28|NRSV}}; {{bibleref2|Mk|7:23-30|NRSV}}; cf. {{bibleref2|Mt|10:5-6|NRSV}}; {{bibleref2|Acts|3:26|NRSV}}</ref> and in [[Paul the Apostle]]'s formula "to the Jew first and also to the Greek".<ref name="Ref_j">{{bibleref2|Rom|1:16}}; {{bibleref2-nb|Rom|2:9–10}}</ref> Yet after the death of Jesus, the inclusion of the gentiles as equals in this burgeoning sect of Judaism also caused problems, particularly when it came to gentiles keeping the Mosaic law,<ref name="Ref_k">{{bibleref2|Acts|10:28|NRSV}}; {{bibleref2-nb|Acts|11:1–2|NRSV}}; {{bibleref2-nb|Acts|21:17–28|NRSV}}; {{bibleref2|Gal|2|NRSV}}</ref> which was both a major issue at the [[Council of Jerusalem]] and a theme of Paul's [[Epistle to the Galatians]], though the relationship of [[Paul and Judaism]] is still disputed today.

Paul's views on the Jews are complex, but he is generally regarded as the first person to make the claim that by not accepting claims of [[Jesus' divinity|Jesus's divinity]], non-believing Jews disqualified themselves from salvation.{{sfn |Carroll |2001 |p=58}} Paul himself was a Jew. After a [[Conversion of Paul the Apostle|conversion experience]] he came to accept Jesus's claim to be the Messiah later in his life. In the opinion of Roman Catholic ex-priest [[James Carroll (author)|James Carroll]], accepting Jesus's divinity, for Paul, was dichotomous with being a Jew. His personal conversion and his understanding of the dichotomy between being Jewish and accepting Jesus's divinity, was the religious philosophy he wanted to see adopted among other Jews of his time. However, New Testament scholar [[N.T. Wright]] argues that Paul saw his faith in Jesus as precisely the fulfillment of his Judaism, not that there was any tension between being Jewish and Christian.{{sfn |Wright |2018 |p=53}} Christians quickly adopted Paul's views.{{sfn |Carroll |2001 |p=138}}

For most of Christian history, supersessionism has been the mainstream interpretation of the New Testament of all three major historical traditions within Christianity – [[Eastern Orthodox Church|Orthodox]], [[Catholic Church|Roman Catholic]] and [[Protestantism|Protestant]].{{sfn |Lewis |2004 |pp=61–62}} The text most often evident in favor of the supersessionist view is Hebrews 8:13: "In speaking of 'a new covenant' [Jer. 31.31–32] he has made the first one obsolete."{{sfn |Levine |Brettler |2011 |p=4}} Other statements by Jesus have also been used, namely Matthew 21:43, "Therefore I tell you, the kingdom of God will be taken away from you and given to a people producing its fruits."

===Church Fathers===
[[File:Justin Martyr.jpg|thumb|Justin Martyr considered Christians the true spiritual Israel.]]
Many [[early Christian]] commentators taught that the Old Covenant was fulfilled and superseded by the New Covenant in Christ, for instance, [[Justin Martyr]] wrote that the "true spiritual Israel" referred to those who had "been led to God through this crucified Christ".{{sfn |Justin Martyr|loc=chpt. 11}} [[Irenaeus]] taught that, while the New Covenant had superseded the old, the moral law underlying the [[Law of Moses]] continued to stand in the New Covenant.{{sfn|Means|1903|p=[https://archive.org/details/saintpaulandant00meangoog/page/n199 183]}} Whereas, [[Tertullian]] believed that the New Covenant brought with it a [[Law of Christ|new law]], writing: "Who else, therefore, are understood but we, who, fully taught by the new law, observe these practices, the old law being obliterated, the coming of whose abolition the action itself demonstrates. ...Therefore, as we have shown above that the coming cessation of the old law and of the [[Circumcision controversy in early Christianity|carnal circumcision]] was declared, so, too, the observance of the new law and the spiritual circumcision has shone out into the voluntary observances of peace."{{sfn|Tertullian|loc=chpt. 3}}

[[Augustine of Hippo]] followed the views of the earlier [[Church Fathers]] but emphasized the importance to Christianity of the continued existence of the separate Rabbinic Jewish faith: "The Jews ... are thus by their own Scriptures a testimony to us that we have not forged the prophecies about Christ."{{sfn |Augustine|loc=18.46}} The Catholic church built its system of [[eschatology]] on his theology, where Christ rules the earth spiritually through his [[Church Triumphant|triumphant church]]. Augustine, however, also mentioned to "love" the Jews as a means to [[Proselytization and counter-proselytization of Jews|convert]] them to Christianity.{{sfn |Michael |2011 |p=29}} Jeremy Cohen,{{sfn |Cohen |1991 |pp=13–14}} followed by John Y. B. Hood and James Carroll,{{sfn |Hood |1995 |p=12}} sees this as having had decisive social consequences, with Carroll saying, "It is not too much to say that, at this juncture, Christianity 'permitted' Judaism to endure because of Augustine."{{sfn |Carroll |2001}}

== Contemporary views ==
{{See also|Christian views on the Old Covenant}}
=== Eastern Orthodox ===
In the early days, there were different views within the Orthodox Church regarding replacement theology,<ref>{{Cite web |title=Is the Orthodox Church "Supersessionist"? |url=https://orthochristian.com/65002.html |access-date=2024-04-22 |website=OrthoChristian.Com}}</ref> although the Orthodox Church did not use this term to describe this theological thought. However, more recently, replacement theology was reconsidered, and some churches have explicitly rejected it.<ref>{{Cite web |title=Did the Church replace Israel? |url=https://saintjohnorthodoxchurch.org/2021/01/did-the-church-replace-israel/ }}</ref>

===Roman Catholic===
{{see also|Jerusalem in Christianity#Jerusalem as an allegory for the Church}}
Supersessionism is not the name of any official [[Roman Catholic|Roman Catholic Church]] teaching and the word appears in no Church documents, but official Catholic teaching has reflected varying levels of supersessionist thought throughout its history, especially prior to the mid-twentieth century. The theology that religious Jews dissent by continuing to exist outside the Church is extensive in Catholic liturgy and literature.{{sfn |Carroll |2001 |p=50}} The [[Second Vatican Council]] (1962–1965) marked a shift in emphasis of official Catholic teaching about [[Christianity and antisemitism|Judaism]], a shift which may be described as a move from "hard" to "soft" supersessionism, to use the terminology of David Novak.{{sfn |Michael |2011 |p=219}}

[[File:Pius PP XII.jpg|right|thumb|[[Pope Pius XII]] held supersessionist views.]]
Prior to Vatican II, Catholic teaching on the matter was characterized by "displacement" or "substitution" theologies, according to which the Church and its [[New Covenant]] took the place of Judaism and its "Old Covenant", the latter being rendered void by the coming of Jesus.{{sfn |Pawlikowski |1989 |pp=10–11}} The nullification of the Old Covenant was often explained in terms of the "[[Jewish deicide|deicide]] charge" that Jews forfeited their [[Covenant (biblical)|covenantal relationship with God]] by [[Crucifixion of Jesus|executing]] the divine Christ.{{sfn |Chazan |2000 |p=9}} As recently as 1943, [[Pope Pius XII]] stated in his encyclical {{lang|la|[[Mystici corporis Christi]]}}:

{{quote|By the death of our Redeemer, the New Testament took the place of the Old Law which had been abolished; then the Law of Christ together with its mysteries, enactments, institutions, and sacred rites was ratified for the whole world in the blood of Jesus Christ.{{nbsp}}[...] [O]n the gibbet of His death Jesus made void the Law with its decrees and fastened the handwriting of the Old Testament to the Cross, establishing the New Testament in His blood shed for the whole human race.}}

At the Second Vatican Council, which was convened two decades after the [[Holocaust]], a different framework emerged on how Catholics should think about the status of the Jewish covenant. The declaration {{lang|la|[[nostra aetate]]}}, which was promulgated in 1965, made several statements which signaled a shift away from "hard supersessionist" replacement thinking which posited that the Jews' covenant was no longer acknowledged by God. Retrieving Paul's language in chapter 11 of his [[Epistle to the Romans]], the declaration states, "God holds the Jews most dear for the sake of their Fathers; He does not repent of the gifts He makes or of the calls He issues.{{nbsp}}[...] Although the Church is the new people of God, the Jews should not be presented as rejected or accursed by God, as if this followed from the Holy Scriptures."<ref name="Nostra aetate">{{Cite web |title=Nostra aetate |url=https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decl_19651028_nostra-aetate_en.html |access-date=2023-05-20 |website=www.vatican.va |at=n. 4}}</ref> A draft of the declaration contained a passage which originally called for "the entry of that [Jewish] people into the fullness of the people of God established by Christ";<ref>"Second Declaration on the Jews and Non-Christians, 28–29 September 1964," qtd. in Philip A. Cunningham et al (eds.), ''The Catholic Church and the Jewish People'' (Fordham, 2007), p. 195.</ref> however, at the suggestion of Catholic priest (and convert from [[Judaism]]) [[John M. Oesterreicher]],{{sfn |Connelly |2012 |p=254}} it was replaced in the final promulgated version with the following language: "the Church awaits that day, known to God alone, on which all peoples will address the Lord in a single voice and 'serve him shoulder to shoulder' (Zeph 3:9)."<ref name="Nostra aetate"/>

[[File:Pope JP2 (cropped).jpg|right|thumb|[[Pope John Paul II]] repudiated supersessionism.]]
Further developments in Catholic thinking on the covenantal status of ethnic Jews were led by [[Pope John Paul II]]. Among his most noteworthy statements on the matter is that which occurred during his historic visit to the synagogue in [[Mainz]] (1980), where he called Jews the "people of God of the Old Covenant, which has never been abrogated by God (cf. Romans 11:29, "for the gifts and the calling of God are irrevocable" [NRSV])."<ref name="vatican.va">{{Cite web |date=2002 |title=The Jewish People and their Sacred Scriptures in the Christian Bible |url=https://www.vatican.va/roman_curia/congregations/cfaith/pcb_documents/rc_con_cfaith_doc_20020212_popolo-ebraico_en.html |access-date=2023-05-20 |website=www.vatican.va}}</ref> In 1997, John Paul II again affirmed the Jews' covenantal status: "This people continues in spite of everything to be the people of the covenant and, despite human infidelity, the Lord is faithful to his covenant."<ref name="vatican.va"/>

Cardinal Joseph Ratzinger, who later became [[Pope Benedict XVI]], wrote in his 1999 work ''Many Religions – One Covenant'' that "the Sinai [Mosaic] Covenant is indeed superseded."<ref>{{cite book |last=Ratzinger |first=Joseph |title=Many Religions – One Covenant |page=70}}</ref>

The post–Vatican II shift toward acknowledging the ethnic Jews as a covenanted people has led to heated discussions in the Catholic Church over the issue of [[Mission (Christianity)|missionary activity]] directed toward Jews, with some Catholics theologians with Cardinal [[Avery Dulles]] reasoning that "if Christ is the redeemer of the world, every tongue should confess him",{{sfn |Dulles |2002 |p=10}} while others vehemently oppose "targeting Jews for conversion".{{sfn |Boys |Cunningham |Pawlikowski |2002 |p=14}} Weighing in on this matter, Cardinal [[Walter Kasper]], then president of the [[Pontifical Commission for Religious Relations with the Jews]], reaffirmed the validity of the Jews' covenant and then continued:<ref>[https://www.vatican.va/roman_curia/pontifical_councils/chrstuni/card-kasper-docs/rc_pc_chrstuni_doc_20021106_kasper-boston-college_en.html Reflections by Card. Walter Kasper], 6 November 2002.</ref> 

{{quote|text=[B]ecause as Christians we know that God's covenant with Israel by God's faithfulness is not broken ({{abbr|Rom|Romans}} 11,29; cf. 3,4), mission understood as call to conversion from idolatry to the living and true God (1 {{abbr|Thes|Thessalonians}} 1,9) does not apply and cannot be applied to Jews.{{nbsp}}[...] This is not a merely abstract theological affirmation, but an affirmation that has concrete and tangible consequences; namely, that there is no organised Catholic missionary activity towards Jews as there is for all other non-Christian religions.|author=[[Walter Kasper]]|title="The Commission for Religious Relations with the Jews: A Crucial Endeavour of the Catholic Church" (2002)|source=}}

In his [[apostolic exhortation]] {{lang|la|[[Evangelii gaudium]]}} (2013),<ref>{{cite news|author=[[Pope Francis]]|year=2013|title=''Evangelii gaudium'' n. 247|url=https://www.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html}}</ref> [[Pope Francis]] emphasized communal heritage and mutual respect for each other, writing:

{{quote|text= We hold the Jewish people in special regard because their covenant with God has never been revoked, for "the gifts and the call of God are irrevocable" ({{abbr|Rom|Romans}} 11:29). The Church, which shares with Jews an important part of the sacred Scriptures, looks upon the people of the covenant and their faith as one of the sacred roots of her own Christian identity (cf. {{abbr|Rom|Romans}} 11:16–18). As Christians, we cannot consider Judaism as a foreign religion; nor do we include the Jews among those called to turn from idols and to serve the true God (cf. 1 {{abbr|Thes|Thessalonians}} 1:9). With them, we believe in the one God who acts in history, and with them we accept his revealed word.|author=Pope Francis|title={{lang|la|Evangelii Gaudium}} (2013)|source=}}

Similarly, the words of Cardinal Kasper, "God's grace, which is the grace of Jesus Christ according to our faith, is available to all. Therefore, the Church believes that Judaism, [as] the faithful response of the Jewish people to God's irrevocable covenant, is salvific for them, because God is faithful to his promises,"<ref>{{Cite web |title=Dominus Iesus |url=https://www.bc.edu/content/dam/files/research_sites/cjl/texts/cjrelations/resources/articles/kasper_dominus_iesus.htm |access-date=2023-05-20 |website=www.bc.edu}}</ref> highlight the covenantal relationship of God with the Jewish people, but differ from Pope Francis in calling the Jewish faith "salvific". In 2011, Kasper specifically repudiated the notion of "displacement" theology, clarifying that the "New Covenant for Christians is not the replacement (substitution), but the fulfillment of the Old Covenant."{{sfn |Kasper |2011 |p=xiv}}

These statements by Catholic officials signal a remaining point of debate, wherein some adhere to a movement away from supersessionism, and others remain with a "soft" notion of supersessionism. [[Traditionalist Catholic]] groups, such as the canonically irregular [[Society of St. Pius X]],<!-- Perhaps a less controversial, more repersentative example of Traditionalists can be used? --> strongly oppose the theological developments concerning Judaism made at Vatican II and retain "hard" supersessionist views.<ref>{{Cite web|url=https://sspx.org/en/news-events/news/judaism-church-after-vatican-ii-1342|title=Judaism & the Church: before & after Vatican II|date=2013-01-24|website=District of the USA|language=en|access-date=2020-02-23}}</ref> Even among mainstream Catholic groups and official Catholic teaching, elements of "soft" supersessionism remain. The ''[[Catechism of the Catholic Church]]'' refers to a future corporate repentance on the part of Jews:

{{blockquote|The glorious Messiah's coming is suspended at every moment of history until his recognition by 'all Israel,' for 'a hardening has come upon part of Israel' in their 'unbelief' toward Jesus [{{abbr|Rom|Romans}} 11:20-26; cf. {{abbr|Mt|Matthew}} 23:39].{{nbsp}}[...] The 'full inclusion' of the Jews in the Messiah's salvation, in the wake of 'the full number of the Gentiles' [{{abbr|Rom|Romans}} 11:12, 25; cf. {{abbr|Lk|Luke}} 21:24], will enable the People of God to achieve 'the measure of the stature of the fullness of Christ,' in which 'God may be all in all.'<ref>''Catechism of the Catholic Church'' {{cite web| url = https://www.vatican.va/archive/ENG0015/__P1V.HTM| title = CCC 674}}</ref> The Church teaches that there is an integral continuity between the covenants rather than a rupture.<ref>Commission for religious relations with the Jews. [https://www.vatican.va/roman_curia/pontifical_councils/chrstuni/relations-jews-docs/rc_pc_chrstuni_doc_19741201_nostra-aetate_en.html "Guidelines And Suggestions For Implementing The Conciliar Declaration "Nostra aetate" (n. 4)"] www.vatican.va (Rome, 1 December 1974).</ref>}}

In the Second Vatican Council's {{lang|la|[[Lumen gentium]]}}<ref>{{cite web| url = https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_en.html| title = ''Lumen gentium''}}</ref> (1964), the Church stated that God "chose the race of Israel as a people" and "set up a covenant" with them, instructing them and making them holy. However, "all these things.{{nbsp}}[...] were done by way of preparation and as a figure of that new and perfect covenant" instituted by and ratified in Christ (No. 9). Vatican II also affirmed, "the Church is the new people of God" without being "Israel according to the flesh", the Jewish people.

In ''Notes on the Correct Way to Present the Jews and Judaism'' (1985), the Church stated that the "Church and Judaism cannot then be seen as two parallel ways of salvation and the Church must witness to Christ as the Redeemer of all."

===Protestant===
Modern Protestants hold a range of positions on supersessionism and the relationship between the Church and the Jewish people.<ref name="Maltz">Maltz, Steve. ''The Real Roots of Supersessionism''. in Smith, Calvin L., ed. (2013). ''The Jews, Modern Israel and the New Supersessionism''. Kent: King's Divinity Press. {{ISBN|978-0-9562006-1-7}}</ref><ref name="Frankel2010">Frankel J, Mendelsohn E. ''The Protestant-Jewish Conundrum'': Studies in Contemporary Jewry, Volume 24. Oxford University Press, 2010. {{ISBN|978-0-19-975341-3}}</ref> These differences arise from dissimilar literal versus figurative approaches to understanding the relationships between the [[Covenant (biblical)|covenants of the Bible]], particularly the relationship between the covenants of the Old Testament and the New Covenant.<ref name="Maltz"/>{{Request quotation|date=August 2025}}

After the establishment of the political state of Israel in the wake of the Holocaust, mainstream Christian theologians and denominations began to re-examine supersessionism and some communities came to outright reject the teaching.{{sfn |Soulen |1996 |pp=2–3}}{{sfn |Tobin |Ybarra |2008 |pp=64–67}} Protestant [[Hermeneutics|hermeneutical frameworks]] tend to guide views on the subject, with [[covenant theology]] generally associated with supersessionism and [[dispensationalism]] generally opposed to supersessionism.<ref name="Charry2011">{{cite book |last=Charry |first=E. T. |article=Supersessionism |editor1-last=Green |editor1-first=Joel B |editor2-last=Lapsley |editor2-first=J. |editor3-last=Miles |editor3-first=R. |editor4-last=Verhey |editor4-first=A. |title=Dictionary of Scripture and Ethics |pages=760ff |publisher=Baker Academic |year=2011 |isbn=978-0-8010-3406-0}}</ref><ref name="Provan1987">Provan CD. ''The Church Is Israel Now: The Transfer Of Conditional Privilege.'' Ross House Books, 1987. {{ISBN|978-1-879998-39-1}}</ref><ref name="Diprose2004">Diprose, RE. ''Israel and the Church: The Origins and Effects of Replacement Theology''. InterVarsity Press, 2004. {{ISBN|978-0-8308-5689-3}}</ref><ref name="Vlach2010">Vlach MJ. ''Has the Church Replaced Israel? : A Theological Evaluation.'' B&H Academic, 2010. {{ISBN|978-0-8054-4972-3}}</ref> [[Christian Zionism]] is also associated with a rejection of supersessionism; [[dual-covenant theology]] contrasts with supersessionism by holding that the Mosaic covenant remains valid for Talmudic Jews.

Differing approaches influence how the [[Promised Land|land promise]] in Genesis 12,<ref name="Maltz" /> 15<ref name="Brand">Brand, C. (editor) ''Perspectives on Israel and the Church: 4 Views'' {{ISBN|978-0-8054-4526-8}}</ref> and 17<ref name="Maltz" /> is understood, whether it is interpreted literally or figuratively, both with regard to the land and the identity of people who inherit it.<ref name="Maltz" /><ref name="Brand" />

Adherents to these various views are not restricted to a single [[Religious denomination|denomination]] though some traditions teach a certain view. Classical covenant theology is taught within the [[Presbyterian]] and [[Continental Reformed church|Continental Reformed]] traditions.<ref name="Brand"/> [[Methodist]] hermeneutics traditionally use a variation of this, known as Wesleyan covenant theology, which is consistent with [[Arminian]] soteriology.{{sfn |Rodes |2014 |p=7; 62–76}} Certain [[Mainline Protestant|mainline]] American denominations (e.g. [[Episcopal Church (United States)|TEC]], [[Evangelical Lutheran Church in America|ELCA]], [[United Methodist Church|UMC]]) have released non-supersessionist statements.<ref>{{Cite web |last=Bretton-Granatoor |first=Gary M. |date=2014-06-27 |title=The Presbyterians' Judaism problem |url=https://jewishjournal.com/commentary/opinion/130334/ |access-date=2023-05-20 |website=Jewish Journal |language=en-US}}</ref> [[Liberal Christianity|Liberal Protestant]] opponents to supersessionism associate the doctrine with [[Racism|racist]] motivations.<ref>{{Cite journal |last=Joslyn-Siemiatkoski |first=Daniel |date=29 January 2022 |title=Towards an Anti-Supersessionist Theology: Race, Whiteness, and Covenant |journal=Religions |language=en |volume=13 |issue=2 |pages=129 |doi=10.3390/rel13020129 |doi-access=free |issn=2077-1444}}</ref>

[[Paul van Buren]] developed a thoroughly nonsupersessionist position, in contrast to [[Karl Barth]], his mentor.<ref name="Charry2011"/> He wrote, "The reality of the Jewish people, fixed in history by the reality of their election, in their faithfulness in spite of their unfaithfulness, is as solid and sure as that of the gentile church."<ref name="vanBuren1981">van Buren P. ''Probing the Jewish-Christian Reality''. Christian Century. 1981; June 17–24: 665–668. [http://www.religion-online.org/showarticle.asp?title=1721]</ref>

====Lutheranism====
The [[Lutheran Church]]es have historically taught the doctrine of supersessionism.<ref name="AlmenMadden2023">{{cite book |last1=Almen |first1=Lowell G. |last2=Madden |first2=Denis J. |title=Faithful Teaching: Lutherans and Catholics in Dialogue XII |date=5 December 2023 |publisher=Fortress Press |isbn=978-1-5064-9560-6 |language=en |quote=In light of the history of supersessionism found in Catholic and Lutheran writers}}</ref> This continues to be taught in [[Confessional Lutheran]] denominations, such as the [[Lutheran Church – Missouri Synod]],<ref name="InbariBumin2024">{{cite book |last1=Inbari |first1=Motti |last2=Bumin |first2=Kirill |title=Christian Zionism in the Twenty-First Century: American Evangelical Opinion on Israel |date=2024 |publisher=Oxford University Press |isbn=978-0-19-764930-5 |page=93 |language=en}}</ref> which have rejected a Christian theological basis for Zionism.<ref name="Lessing2006">{{cite web |last1=Lessing |first1=Reed |title=Whose Land Is It? |url=https://witness.lcms.org/2006/whose-land-is-it/ |publisher=[[Concordia Publishing House|The Lutheran Witness]] |access-date=21 November 2024 |date=1 November 2006}}</ref>

====Reformed====
The [[Calvinism|Reformed]] ([[Continental Reformed]], [[Presbyterian]], [[Congregationalist]] and [[Reformed Anglican]]) tradition adheres to [[covenant theology]] and historically has taught that "Christ fulfills the expectations of Jewish covenant life and renews the people of God rooted in the Old Testament and Judaism" and that "Jesus is the new temple, the new Israel."<ref name="Burge2019">{{cite web |last1=Burge |first1=Gary M. |title=Why I'm Not a Christian Zionist |url=https://www.thebanner.org/features/2019/12/why-i-m-not-a-christian-zionist |publisher=Banner |access-date=21 November 2024 |language=en |date=16 December 2019}}</ref>

===Latter-day Saints===
[[Mormonism]] professes to be the restoration of the original Christian faith and that the ancient Hebrew religion was a form of proto-Christianity. Nevertheless, Latter-day Saints believe that the modern day descendants of Israel are still God's covenant people, but they have nonetheless apostatized from the proto-Christian faith that God anciently revealed through the ancient patriarchs and Israel's prophets. For example, the [[Book of Moses]] narrates that the biblical patriarch Enoch was shown a vision of Jesus as the Messiah who should be crucified and resurrected.<ref>{{Cite web |title=Moses 7 |url=https://www.churchofjesuschrist.org/study/scriptures/pgp/moses/7?lang=eng&id=p53-p62#p53 |access-date=2023-05-09 |website=www.churchofjesuschrist.org |language=en}}</ref> The [[Book of Abraham]] narrates that God revealed to the titular biblical patriarch a vision of the Son of Man (a common title for Jesus Christ) being chosen in a premortal council to serve as the Redeemer of mankind.<ref>{{Cite web |title=Abraham 3 |url=https://www.churchofjesuschrist.org/study/eng/scriptures/pgp/abr/3 |access-date=2023-05-09 |website=www.churchofjesuschrist.org |language=en}}</ref>

Historically, Latter-day Saint leaders and church instructional materials have promoted the idea that those who accept baptism into the church are literal descendants of the scattered Israelites, primarily the tribe of Ephraim.<ref>{{Cite web |last= |date=2019-03-27 |title=Video: Race, Lineage, and the 1920s–1940s Genealogical Society of Utah |url=https://www.dialoguejournal.com/diablogue/race-lineage-and-the-1920s-1940s-genealogical-society-of-utah/ |access-date=2023-05-09 |website=Dialogue Journal |language=en-US}}</ref> However, those teachings have been de-emphasized since the latter 20th century in favor of a competing narrative regarding members being adopted or "grafted" into the House of Israel.<ref>{{Cite journal |last=Mauss |first=Armand L. |date=1999 |title=Presidential Address: In Search of Ephraim: Traditional Mormon Conceptions of Lineage and Race |journal=Journal of Mormon History |volume=25 |issue=1 |pages=131–173 |jstor=23287741 |issn=0094-7342}}</ref>

The title page of the [[Book of Mormon]]—which adherents believe is among content translated by [[Joseph Smith]] from the [[gold plates]]—states that one of its primary purposes is "to the convincing of the Jew and Gentile that Jesus is the Christ, the Eternal God."<ref>{{Cite web |title=Title Page of the Book of Mormon |url=https://www.churchofjesuschrist.org/study/eng/scriptures/bofm/bofm-title |access-date=2023-05-09 |website=www.churchofjesuschrist.org |language=en}}</ref> The [[Nephites]]—whom the Book of Mormon presents as ancient Israelites who escaped Jerusalem just before the Babylonian captivity—are said to have kept the Law of Moses with an understanding that it presaged Christ's messianic mission.<ref name=":0">{{Cite web |title=2 Nephi 25 |url=https://www.churchofjesuschrist.org/study/eng/scriptures/bofm/2-ne/25 |access-date=2023-05-09 |website=www.churchofjesuschrist.org |language=en}}</ref> The Book of Mormon further teaches that because the Jews rejected and crucified Christ, they will be scattered among the nations of the earth and scourged across generations until they accept Christ as the true Messiah.<ref name=":0" /> According to the [[Doctrine and Covenants]], after Jesus reveals himself to the Jews, they will weep because of their iniquities.<ref>{{Cite web |title=Doctrine and Covenants 45 |url=https://www.churchofjesuschrist.org/study/eng/scriptures/dc-testament/dc/45 |access-date=2023-05-09 |website=www.churchofjesuschrist.org |language=en}}</ref>

In 1982, Elder [[Bruce R. McConkie]], a member of the [[Quorum of the Twelve Apostles (LDS Church)|Quorum of the Twelve Apostles]] in the Church of Jesus Christ of Latter-day Saints, published a book titled ''The Millennial Messiah'', which devotes an entire chapter to "The Jews and the Second Coming". It states:

{{blockquote|Let this fact be engraved in the eternal records with a pen of steel: the Jews were cursed, and smitten, and cursed anew, because they rejected the gospel, cast out their Messiah, and crucified their King.{{nbsp}}[...] Let the spiritually illiterate suppose what they may, it was the Jewish denial and rejection of the Holy One of Israel, whom their fathers worshiped in the beauty and holiness, that has made them a hiss and byword in all nations and that has taken millions of their fair sons and daughters to untimely graves.{{nbsp}}[...] What sayeth the holy word? "They shall be scourged by all people, because they crucify the God of Israel, and turn the hearts aside, rejecting signs and wonders, and the power and glory of the God of Israel. And because they turn their hearts aside,{{nbsp}}[...] and have despised the Holy One of Israel, they shall wander in the flesh, and perish, and become a hiss and by-word and be hated among all nations.: (1 Ne. 19:13-14; 2 Ne. 6:9-11.) Such is the prophetic word of Nephi."<ref>{{Cite book |last=McConkie |first=Bruce R. |url=http://archive.org/details/millennialmessia0000mcco |title=The millennial Messiah: the second coming of the Son of Man |date=1982 |publisher=Salt Lake City, Utah: Deseret Book Co. |others=Internet Archive |isbn=978-0-87747-896-6}}</ref><ref>{{Cite web |title=1 Nephi 19 |url=https://www.churchofjesuschrist.org/study/eng/scriptures/bofm/1-ne/19 |access-date=2023-05-09 |website=www.churchofjesuschrist.org |language=en}}</ref><ref>{{Cite web |title=2 Nephi 6 |url=https://www.churchofjesuschrist.org/study/eng/scriptures/bofm/2-ne/6 |access-date=2023-05-09 |website=www.churchofjesuschrist.org |language=en}}</ref>}}

Some Jews consider the Latter-day Saint practice of [[Baptism for the dead|posthumous baptism]] a particularly disrespectful enactment of supersessionist beliefs, and although the Church implemented guidelines restricting proxy [[Baptism for the dead#Jewish Holocaust victims|baptism of Jewish Holocaust victims]], the practice of baptizing deceased Jews has continued.<ref>{{Cite web |date=2021-04-23 |title=APNewsBreak: Mormon baptisms of Holocaust victims draw ire |url=https://apnews.com/article/salt-lake-city-donald-trump-us-news-ap-top-news-ut-state-wire-992dd887f7b948d0a08055dff0363aa4 |access-date=2023-05-09 |website=AP NEWS |language=en}}</ref><ref>{{Cite news |last=Oppenheimer |first=Mark |date=2012-03-03 |title=A Twist on Posthumous Baptisms Leaves Jews Miffed at Mormon Rite |language=en-US |work=The New York Times |url=https://www.nytimes.com/2012/03/03/us/jews-take-issue-with-posthumous-mormon-baptisms-beliefs.html |access-date=2023-05-09 |issn=0362-4331}}</ref><ref>{{Cite news |date=11 November 2008 |title=Holocaust Survivors Battle Mormon Ritual |work=National Public Radio |url=https://www.npr.org/transcripts/96858486 |access-date=9 May 2023}}</ref>

=== Jewish ===
[[Rabbinic Judaism]] rejects supersessionism, only discussing the topic as an idea upheld by Christian and Muslim theologians. Some modern Jews are offended by the traditional Christian belief in supersessionism, as they believe it undermines the [[Jewish history|history of their religion]].<ref>{{Cite news |last=Ahuvia |first=Mika |date=2018-11-02 |title=Us vs. them: Challenging stereotypes about Judaism in the wake of the Pittsburgh shooting |language=en-US |work=UW Stroum Center for Jewish Studies |url=https://jewishstudies.washington.edu/jewish-history-and-thought/challenging-christian-stereotypes-judaism-legalism-pittsburgh-synagogue-shooting/ |access-date=2023-05-20}}</ref>

Supersessionism may be viewed as fundamentally [[antisemitic]].<ref>{{Cite book |last=Jackson |first=Timothy P. |url=https://academic.oup.com/book/39328 |title=Mordecai Would Not Bow Down: Anti-Semitism, the Holocaust, and Christian Supersessionism |date=2021-05-13 |publisher=Oxford University Press |isbn=978-0-19-753808-1 |language=en |doi=10.1093/oso/9780197538050.001.0001}}</ref><ref>{{Cite journal |last=Phelan |first=John E. |date=January 2022 |title=The Cruelty of Supersessionism: The Case of Dietrich Bonhoeffer |journal=Religions |language=en |volume=13 |issue=1 |pages=59 |doi=10.3390/rel13010059 |doi-access=free |issn=2077-1444}}</ref>

=== Muslim ===
The Islamic teaching of ''[[tahrif]]'' teaches that earlier monotheistic scriptures or earlier interpretations of them have been corrupted by later interpretations of them, while the [[Quran]] presents a pure and unaltered version of their divine message.

In its canonical form, the Islamic idea of {{transliteration|ar|[[tahrif]]}} teaches that Jewish and Christian scriptures or their interpretations have been corrupted, which has obscured the divine message that they originally contained. According to this teaching, the [[Quran]] both points out and corrects these supposed errors introduced by previous corruption of monotheistic scriptures, which makes it the final and most pure divine revelation.<ref name=keating>{{cite book|chapter-url=http://booksandjournals.brillonline.com/content/books/b9789004274761_014|chapter=Revisiting the Charge of Taḥrīf: The Question of Supersessionism in Early Islam and the Qurʾān|author=Sandra Toenies Keating|title=Nicholas of Cusa and Islam|pages=202–217|chapter-url-access=subscription |publisher=Brill|year=2014|doi=10.1163/9789004274761_014|isbn=978-90-04-27476-1|s2cid=170395646 }}</ref><ref>{{Cite web|date=2015-01-12|title=A rage against history|url=https://www.newmandala.org/a-rage-against-history/}}</ref>

Sandra Toenis Keiting argues that Islam was supersessionist from its inception, advocating the view that the Quranic revelations would "replace the corrupted scriptures possessed by other communities", and that early Islamic scriptures display a "clear theology of revelation that is concerned with establishing the credibility of the nascent community" vis-à-vis other religions.<ref name=keating/> In contrast, [[Abdulaziz Sachedina]] has argued that Islamic supersessionism stems not from the Quran or [[hadith]], but rather from the work of Muslim jurists who reinterpreted the Quranic message about ''islam'' (in its literal meaning of 'submission') being "the only true religion with God<ref>[[Q3:19]]</ref> [...] in the context of the political and social position of the community", thereby providing theoretical justification for Muslim political dominance and a wider interpretation of the notion of [[jihad]], leading Muslim jurists to claim that Islam is superior to other religions.{{sfn |Dag |2017 |p=91}}

In [[Islamic]] legal exegesis ({{transliteration|ar|[[tafsir]]}}), abrogation ({{transliteration|ar|[[Naskh (tafsir)|naskh]]}}) is the theory developed to resolve contradictory [[Islamic revelation|Quranic revelation]] by amending the earlier revelation.{{sfn |Burton |1970 |p=250}} Only [[Quran 2:106]] uses a form of the word {{transliteration|ar|naskh}} (specifically {{transliteration|ar|nanskh}} meaning 'we abrogate'). [[Q2:106]] indicates of two varieties of abrogation: "supersession" – the "suspension" and replacement of the old verse without its elimination – or "suppression" – the nullification of the old verse from the written Quran ({{transliteration|ar|[[mus'haf]]}}).{{sfn |Burton |1985 |p=456}}

==Types==
{{See also|Biblical law in Christianity|Progressive revelation (Christian)|Marcionism}}
Both Christian and Jewish theologians have identified different types of supersessionism in the Christian reading of the [[Bible]].

R. Kendall Soulen notes three categories of supersessionism identified by Christian theologians: punitive, economic, and structural:{{sfn |Soulen |1996}}
* '''Punitive supersessionism''' is represented by such Christian thinkers as [[Hippolytus of Rome]], [[Origen]], and [[Martin Luther]]. It is the view that [[Judaism's view of Jesus|Jews who reject Jesus]] as the [[Jewish Messiah]] are consequently condemned by God, forfeiting the promises otherwise due to them under the covenants.
* '''Economic supersessionism''' is used in the technical theological sense of function (see [[Economic Trinitarianism|economic Trinity]]). It is the view that the practical purpose of the nation of Israel in God's plan is replaced by the role of the Church. It is represented by writers such as [[Justin Martyr]], [[Augustine]], and [[Karl Barth|Barth]].
* '''Structural supersessionism''' is Soulen's term for the ''[[de facto]]'' marginalization of the [[Old Testament]] as normative for Christian thought. In his words, "Structural supersessionism refers to the narrative logic of the standard model whereby it renders the Hebrew Scriptures largely indecisive for shaping Christian convictions about how God's works as Consummator and Redeemer engage humankind in universal and enduring ways."{{sfn |Soulen |1996 |p=181}} Soulen's terminology is used by Craig A. Blaising, in "The Future of Israel as a Theological Question".<ref name="Ref_h">''Journal of the Evangelical Theological Society'' '''44''' (2001): 442.</ref>

These three views are neither mutually exclusive, nor logically dependent, and it is possible to hold all of them or any one with or without the others.{{sfn |Soulen |1996}} The work of Matthew Tapie attempts a further clarification of the language of supersessionism in modern theology that Peter Ochs has called "the clearest teaching on supersessionism in modern scholarship." Tapie argued that Soulen's view of economic supersessionism shares important similarities with those of Jules Isaac's thought (the French-Jewish historian well known for his identification of "the teaching of contempt" in the Christian tradition) and can ultimately be traced to the medieval concept of the "cessation of the law" – the idea that Jewish observance of the ceremonial law (Sabbath, circumcision, and dietary laws) ceases to have a positive significance for Jews after the passion of Christ. According to Soulen, Christians today often repudiate supersessionism but they do not always carefully examine just what that is supposed to mean. Soulen thinks Tapie's work is a remedy to this situation.<ref name="Ref_g-1">{{Cite book |last=Tapie |first=Matthew |url=https://www.academia.edu/8082908 |title=Aquinas on Israel and the Church: A Study of the Question of Supersessionism in the Theology of Thomas Aquinas |date=2014-08-12}}</ref>

==See also==
{{Portal|Christianity}}
* [[Abrogation of Old Covenant laws]]
* [[Anti-Judaism]]
* [[Antinomianism]]
* [[Antisemitism in Christianity]]
* [[Antisemitism in Islam]]
* [[Christian anti-Judaism]]
* [[Christianity and Judaism]]
* [[Christian–Jewish reconciliation]]
* [[Christian observances of Jewish holidays]]
* [[Christian views on the Old Covenant]]
* [[Christian Zionism]]
* [[Circumcision controversy in early Christianity]]
* [[Conversion of the Jews (future event)]]
* [[Criticism of Judaism]]
* [[Judaizers]]
* [[New Covenant theology]]
* [[Philosemitism]]
* [[Religious antisemitism]]
* [[Sabbatarianism]]

==References==

'''Citations'''
{{reflist|20em}}

'''Bibliography'''
{{refbegin|30em}}
* {{Cite book |chapter=The City of God |last=Augustine |publisher=T&T Clark |location=Edinburgh |title=[[Nicene and Post-Nicene Fathers]] |pages=2:389 |no-pp=yes }}
* {{Cite news |title=Theology's Sacred Obligation |first1=Mary |last1=Boys |first2=Philip |last2=Cunningham |first3=John T. |last3=Pawlikowski |url=https://americamagazine.org/issue/408/article/theologys-sacred-obligation |year=2002 |work=[[America (Jesuit magazine)|America]] |pages=12–16 }}
* {{Cite journal |title=The Exegesis of Q.2:106 |first=John |last=Burton |journal=Bulletin of the School of Oriental and African Studies |volume=48 |year=1985 |pages=452–469 |doi=10.1017/S0041977X0003843X }}
* {{Cite journal |title=Those Are the High-Flying Cranes |first=John |last=Burton |journal=Journal of Semitic Studies |volume=15 |year=1970 |issue=2 |pages=246–265|doi=10.1093/jss/15.2.246 }}
* {{Cite book |title=Constantine's Sword: The Church and the Jews |first=James |last=Carroll |publisher=Houghton Mifflin |year=2001 |location=Boston }}
* {{Cite book |title=Christianity in Jewish Terms |first=Robert |last=Chazan |chapter=Christian-Jewish Interactions Over the Ages |year=2000 |pages=7–24}}
* {{Cite book |title=Essential Papers on Judaism and Christianity in Conflict: From Late Antiquity to the Reformation |first=Jeremy |last=Cohen |publisher=New York University Press |year=1991 |location=New York }}
* {{Cite book |title=From Enemy to Brother: The Revolution in Catholic Teaching on the Jews, 1933–1965 |first=John |last=Connelly |publisher=Harvard University Press |year=2012 |location=Harvard }}
* {{Cite book |title=Christian and Islamic Theology of Religions: A Critical Appraisal |first=Esra Akay |last=Dag |url=https://books.google.com/books?id=REYlDwAAQBAJ&pg=PA91 |publisher=Taylor & Francis |year=2017 |location= |isbn=978-1-351-78574-7 }}
* {{Cite news |title=Covenant and Mission |first=Avery |last=Dulles |url=https://americamagazine.org/issue/408/article/covenant-and-mission |year=2002 |work=[[America (Jesuit magazine)|America]] |pages=8–11 }}
* {{Cite news |title=Aquinas and the Jews |first=John Y. B. |last=Hood |publisher=University of Pennsylvania Press |year=1995 |location=Philadelphia }}
* {{Cite book |title=Christ Jesus and the Jewish People Today |first=Walter |last=Kasper |publisher=Eerdmans |year=2011 |location= }}
* {{Cite book |title=Sons of Issachar for the 21st Century |first=Bill |last=Lewis |publisher=Sons of Issachar Ministries |year=2004 |location=Memphis }}
* {{Cite book |section=The Editors' Preface |first1=Amy Jill |last1=Levine |first2=Marc Zvi |last2=Brettler |title=The Jewish Annotated New Testament |publisher=Oxford University Press |year=2011 |location=Oxford, New York }}
* {{Cite book |chapter=Dialogue With Trypho |last=Justin Martyr |publisher=T&T Clark |location=Edinburgh |title=[[Ante-Nicene Fathers (book)|Ante-Nicene Fathers]] |pages=1:200 |no-pp=yes }}
* {{Cite book |title=Saint Paul and the Ante-Nicene Church: An Unwritten Chapter of Church History |url=https://archive.org/details/saintpaulandant00meangoog |first=Stewart |last=Means |publisher=A & C Black |year=1903 |location=London }}
* {{Cite book |title=A history of Catholic antisemitism: the dark side of the church |last=Michael |first=Robert |date=2011 |publisher=Palgrave Macmillan |location=New York |isbn=978-0-230-11131-8 |edition= 1st Palgrave Macmillan pbk. }}
* {{Cite book |title=Jesus and the Theology of Israel |first=John T. |last=Pawlikowski |publisher=Michael Glazier |year=1989 |location= }}
* {{Cite book |title=From Faith to Faith: John Wesley's Covenant Theology and the Way of Salvation |first=Stanley J. |last=Rodes |publisher=James Clarke & Co |year=2014 |isbn=978-0-227-90220-2 }}
* {{Cite book |title=The God of Israel and Christian Theology |first=R. Kendall |last=Soulen | publisher=Fortress |year=1996 |location=Minneapolis |isbn=978-0-8006-2883-3 }}
* {{Cite book |section=An Answer to the Jews |editor=Alexander Robers |editor2=James Donaldson |title=The Ante-Nicene Fathers |volume=3 |last=Tertullian |publisher=T&T Clark |location=Edinburgh |translator=Sydney Thelwall |section-url=https://www.tertullian.org/anf/anf03/anf03-19.htm#P2021_691723 |via=The Tertullian Project}}
* {{Cite book |title=The Trouble with Textbooks: Distorting History and Religion |first1=Gary A. |last1=Tobin |author-link1=Gary Tobin |first2=Dennis R. |last2=Ybarra |url=https://books.google.com/books?id=GfhsAAAAQBAJ&dq=%22supersessionism%22&pg=PA64 |publisher=Lexington Books |year=2008 |isbn=978-0-7391-3095-7}}
* {{Cite book |title=Paul: A Biography |last=Wright |first=N.T. |edition= 2020 pbk. |publisher=Society for Promoting Christian Knowledge |date=2018 |location=London |isbn=978-0-06-173058-0 |oclc=988858994 }}
{{refend}}

==Further reading==
* [[David Nirenberg]] {{cite book |year=2013 |title=Anti-Judaism: The Western Tradition |location=New York |publisher=W. W. Norton & Company |isbn=978-0-393-34791-3 }} 
*Tapie, Matthew A. ''Aquinas on Israel and the Church: The Question of Supersessionism in the Theology of Thomas Aquinas''. Pickwick/Wipf & Stock, 2014. [https://www.academia.edu/8082908/Aquinas_on_Israel_and_the_Church_A_Study_of_the_Question_of_Supersessionism_in_the_Theology_of_Thomas_Aquinas 1st chapter]
* Vlach, Michael J. [http://catalog.library.sebts.edu/ipac20/ipac.jsp?session=G094058P070A0.7126&profile=main&source=~!horizon&view=items&uri=full=3100001~!210593~!32&ri=65&aspect=basic_search&menu=search&ipp=20&spp=20&staffonly=&term=thesis+ph+d+Southeastern+Baptist+Theological+Seminary&index=.GW&uindex=&aspect=basic_search&menu=search&ri=65#focus ''The Church as a Replacement of Israel: An Analysis of Supersessionism''.] {{Webarchive|url=https://web.archive.org/web/20091228130814/http://catalog.library.sebts.edu/ipac20/ipac.jsp?session=G094058P070A0.7126&profile=main&source=~!horizon&view=items&uri=full=3100001~!210593~!32&ri=65&aspect=basic_search&menu=search&ipp=20&spp=20&staffonly=&term=thesis+ph+d+Southeastern+Baptist+Theological+Seminary&index=.GW&uindex=&aspect=basic_search&menu=search&ri=65#focus |date=28 December 2009 }} PhD Dissertation. [[Southeastern Baptist Theological Seminary]], 2004. content: [https://web.archive.org/web/20150403101615/http://www.peterlang.com/download/toc/55113/inhaltsverzeichnis_58603.pdf 6 pg.pdf], 1.chapter: [https://web.archive.org/web/20150403104711/http://www.peterlang.com/download/extract/55113/leseprobe_58603.pdf 24 pg.pdf]
*Aguzzi, Steven D. [http://digital.library.duq.edu/cdm-etd/document.php?CISOROOT=/etd&CISOPTR=166180&REC=1 "Israel, the Church, and Eschatological Hope: Moltmann's Millenarianism and the Jewish-Catholic Question."] PhD Dissertation. [[Duquesne University]], 2014.
* Charles D. Provan. [https://web.archive.org/web/20010419022027/http://www.geocities.com/Athens/Parthenon/9000/The_Church_Is_Israel_Now.htm  ''The Church Is Israel Now: The Transfer Of Conditional Privilege.''] {{ISBN|978-1-879998-39-1}} (supports supersessionism)

==External links==
{{Wiktionary|supersessionism}}
{{Wikiquote|Supersessionism}}
{{Commonscat|Supersessionism}}
* Michael Forrest and David Palm, "[https://web.archive.org/web/20120212174722/http://cuf.org/Laywitness/LWonline/ja09forrest.asp All in the Family: Christians, Jews and God]", ''Laywitness'' magazine, July–August, 2009. An article opposing "extreme" supersessionism and [[dual covenant theology]].
* [https://www.catholicsforisrael.com/articles/israel-and-the-church/59-why-catholics-for-israel "Why Catholics for Israel?"] an article by Catholics opposing supersessionism.
* Michael J. Vlach. [https://web.archive.org/web/20050205035350/http://www.theologicalstudies.citymax.com/Supersessionism.html Supersession Info Page] (opposing supersessionism)
* [https://web.archive.org/web/20060503104022/http://christiandestiny.org/publications/newsletter/2006-03/lead2.shtml "The Attacks of Replacement Theology"] (opposing supersessionism)
* Mikael Knighton. [http://www.christiansstandingwithisrael.com/False-Gospel.html "False Gospel: Supersessionism (Replacement Theology)"] {{Webarchive|url=https://web.archive.org/web/20070922005823/http://www.christiansstandingwithisrael.com/False-Gospel.html |date=22 September 2007 }} (opposing supersessionism)

{{Christianity and Judaism}}

[[Category:Supersessionism| ]]
[[Category:Catholic theology and doctrine]]
[[Category:Christian terminology]]
[[Category:Christianity and Judaism related controversies]]
[[Category:Mosaic law in Christian theology]]