United Methodist Guiding Principles for Christian-Jewish Relations

2016 Book of Resolutions, #3292

In order to increase our understanding of and with peoples of other living faith traditions, of ourselves as followers of Jesus Christ, and of God and God’s truth, The United Methodist Church encourages dialogue and experiences with those of other faiths. For important and unique reasons, including a treasury of shared Scripture and an ancient heritage that belong to us in common but that also contain our dividedness, we look particularly for such opportunities with Jews. United Methodist participation in Christian-Jewish dialogue and relationships is based on the following understandings:

  1. There is one living God, in whom both Jews and Christians believe.

While the Jewish and Christian traditions understand and express their faith in the same God in significantly different ways, we believe with Paul that God, who was in Christ reconciling the world to God’s own self (2 Corinthians 5:18-19), is none other than the God of Israel, maker of heaven and earth. Above all else, Christians and Jews are bonded in our joyful and faithful response to the one God, living our faith as each understands God’s call.

  1. Jesus was a devout Jew, as were many of his first followers.

We know that understanding our Christian faith begins by recognizing and appreciating this seminal fact. Neither the ministry of Jesus and his apostles nor the worship and thought of the early church can be understood apart from the Jewish tradition, culture, and worship of the first century. Further, we believe that God’s revelation in Jesus Christ is unintelligible apart from the story of what God did in the life of the people of Israel.

Because Christianity is firmly rooted in biblical Judaism, we understand that knowledge of these roots is essential to our faith. As expressed in a statement from the Consultation on the Church and Jewish People of the World Council of Churches: “We give thanks to God for the spiritual treasure we share with the Jewish people: faith in the living God of Abraham, Isaac, and Jacob; knowledge of the name of God and of the commandments; the prophetic proclamation of judgment and grace; the Hebrew Scriptures; and the hope of the coming Kingdom. In all these, we find common roots in biblical revelation and see spiritual ties that bind us to the Jewish people.”1

  1. Judaism and Christianity are living and dynamic religious movements that have continued to evolve since the time of Jesus, often in interaction with each other and with God’s continual self- disclosure in the world.

Christians often have little understanding of the history of Judaism as it has developed since the lifetime of Jesus. As a World Council of Churches publication points out: “Bible-reading and worshiping Christians often believe that they `know Judaism’ since they have the Old Testament, the records of Jesus’ debates with Jewish teachers and the early Christian reflections on the Judaism of their times… . This attitude is often reinforced by lack of knowledge about the history of Jewish life and thought through the 1,900 years since the parting of the ways of Judaism and Christianity.”2

As Christians, it is important for us to recognize that Judaism has developed vital new traditions. This evolving tradition has given the Jewish people profound spiritual resources for creative life through the centuries. We increase our understanding when we learn about the rich variety of contemporary Jewish faith practice, theological interpretation, and worship, and discover directly through dialogue how Jews understand their own history, tradition, and faithful living.

  1. Christians and Jews are bound to God though biblical covenants that are eternally valid.

As Christians, we stand firm in our belief that Jesus was sent by God as the Christ to redeem all people and that in Christ the biblical covenant has been made radically new. While church tradition has taught that Christianity superseded Judaism as the “new Israel,” we do not believe that earlier covenantal relationships have been invalidated or that God has abandoned Jewish partners in covenant.

We believe that just as God is steadfastly faithful to the biblical covenant in Jesus Christ, likewise God is steadfastly faithful to the biblical covenant with the Jewish people, and no covenantal relationship is invalidated by the other. Further, we are mysteriously bound to one another through our covenantal relationships with the one God and Creator of us all. The covenant God established with the Jewish people through Abraham, Moses, and others continues because it is an eternal covenant. Paul proclaims that the gift and call of God to the Jews is irrevocable (Romans 11:29). Thus, we believe that the Jewish people continue in covenantal relationship with God.

  1. As Christians, we are clearly called to witness to the gospel of Jesus Christ in every age and place. At the same time, we believe that God has continued, and continues today, to work through Judaism and the Jewish people.

Essential to the Christian faith is the call to proclaim the good news of Jesus Christ to all people. Through the announcement of the gospel in word and work comes the opportunity for others to glimpse the glory of God, which we have found through Jesus Christ. Yet we also understand that the issues of the evangelization of persons of other faiths, and of Jews in particular, are often sensitive and difficult.

We acknowledge that a lack of clarity on the meaning of evangelism in the context of Christian-Jewish relations is distressing to our Jewish neighbors. In the 1997 joint commentary on Building New Bridges in Hope, Jewish scholar Leon Klenicki said,

“The question considered by this principle is very crucial in the relationship of Christians and Jews. It reminds us of the word ‘evangelism’ which brings great uneasiness to Jewish hearts. Through the centuries, evangelism has been a way which Christians tried to convert and persecute Jews in the Western world. As Jews, we need to understand the exact meaning of evangelism.”

We acknowledge that as United Methodist Christians our mission is to make disciples of Jesus Christ. This mission invites us to bear witness to Christ’s light. In this context, The United Methodist Church neither makes the Jews a unique focus of our witness-bearing, nor excludes Jews from our longing that all persons may of their own volition believe in Jesus Christ our Savior and Lord. We affirm our responsibility to offer the gospel of Jesus Christ to all in witness that is respectful of the culture and religious convictions of others. Even as we offer our own faith, we remain open to learn from and be enriched by those who have faith experiences different from our own.

We bear our Christian witness in a state of humility since we cannot know fully the way in which God’s Spirit will work, nor can we know in whom the Spirit will be made manifest. We have always proclaimed that God spoke through the prophets of Israel and Judah and that Jesus spoke and acted in the tradition of those prophets. “God’s grace is active everywhere, at all times, carrying out this purpose as revealed in the Bible. It is expressed in God’s covenant with Abraham and Sarah, in the Exodus of Israel from Egypt, and in the ministry of the prophets” (Book of Discipline, ¶ 121).

We believe that God has not abandoned God’s covenant with the Jews. We are indebted to our Jewish fore-bearers through whom the Scriptures of the Old Testament have come to us and through whom the one true God has been revealed in the world. Therefore, we reject any and all forms of evangelism that are coercive in their nature, violent in their means, or anti-Semitic in their intent.

It is our belief that Jews and Christians are coworkers and companion pilgrims who have made the God of Israel known throughout the world. Through common service and action, we jointly proclaim the God we know. Together through study and prayer, we can learn how the God we believe to be the same God speaks and calls us continually into closer relationship with one another, as well as with God.

  1. As Christians, we are called into dialogue with our Jewish neighbors.

Christians and Jews hold a great deal of Scripture, history, and culture in common. And yet, we also share 2,000 painful years of anti-Semitism and the persecution of Jews by Christians. These two apparently discordant facts move Christians to seek common experiences with Jews and especially to invite them into dialogue to explore the meaning of our kinship and our differences. Our intention is to learn about the faith of one another and to build bridges of understanding.

While for Christians, dialogue will always include testimony to God’s saving acts in Jesus Christ, it will include in equal measure listening to and respecting the understanding of Jews as they strive to live in obedience and faithfulness to God and as they understand the conditions of their faith.

Productive interfaith dialogue requires focused, sustained conversation based on willingness to recognize and probe genuine differences while also seeking that which is held in common. We are called to openness so that we may learn how God is speaking through our dialogue partners. As stated in the World Council of Churches’ “Guidelines on Dialogue”: “One of the functions of dialogue is to allow participants to describe and witness to their faith on their own terms… . Participants seek to hear each other in order to better understand each other’s faith, hopes, insights, and concerns.”3 Fruitful and respectful dialogue is centered in a mutual spirit of humility, trust, openness to new understanding, and commitment to reconciliation and the healing of the painful wounds of our history.

  1. As followers of Jesus Christ, we deeply repent of the complicity of the church and the participation of many Christians in the long history of persecution of the Jewish people.

The Christian church has a profound obligation to correct historical and theological teachings that have led to false and pejorative perceptions of Judaism and contributed to persecution and hatred of Jews. It is our responsibility as Christians to oppose anti-Semitism whenever and wherever it occurs.

We recognize with profound sorrow that repeatedly and often in the last 2,000 years, the worship, preaching, and teaching of the Christian church has allowed and sometimes even incited and directed persecution against Jews. The church today carries grave responsibility to counter the evil done by Christians to Jews in the Crusades, the Inquisition, the pogroms, and the Holocaust carried out often in the name of Jesus Christ.

Historically and today, both the selective use and the misuse of Scripture have fostered negative attitudes toward and actions against Jews. Use of New Testament passages that blame “the Jews” for the crucifixion of Jesus have throughout history been the basis of many acts of discrimination against Jews, frequently involving physical violence. There is no doubt that traditional and often officially sanctioned and promulgated Christian teachings, including the uncritical use of anti-Jewish New Testament writings, have caused untold misery and form the basis of modern anti-Semitism.

Misinterpretations and misunderstanding of historical and con- temporary Judaism continue, including the mistaken belief that Judaism is a religion solely of law and judgment while Christianity is a religion of love and grace. The characterizations of God in the Hebrew Bible (called the Old Testament by Christians) are rich and diverse; strong images of a caring, compassionate, and loving deity are dominant for Jews as well as for Christians. Further, there are parallels between New Testament Christian understandings of the “spirit of the law” and contemporaneous theological developments in first-century Jewish theology.

The church has an obligation to correct erroneous and harmful past teachings and to ensure that the use of Scripture, as well as the preparation, selection, and use of liturgical and educational resources, does not perpetuate misleading interpretations and misunderstanding of Judaism.

Finally, it is essential for Christians to oppose forcefully anti- Jewish acts and rhetoric that persist in the present time in many places. We must be zealous in challenging overt and subtle anti- Semitic stereotypes and bigoted attitudes that ultimately made the Holocaust possible, and which stubbornly and insidiously continue today. These lingering patterns are a call to Christians for ever-new educational efforts and continued vigilance, so that we, remembering and honoring the cries of the tortured and the dead, can claim with Jews around the world to be faithful to the post-Holocaust cry of “Never Again.”

  1. As Christians, we share a call with Jews to work for justice, compassion, and peace in the world in anticipation of the fulfillment of God’s reign.

Together, Jews and Christians honor the commandment to love God with all our heart, soul, and might. It is our task to join in common opposition to those forces—nation, race, power, money—that clamor for ultimate allegiance. Together, we honor the commandment to love neighbor as self. It is our task to work in common for those things that are part of God’s work of reconciliation. Together, we affirm the sacredness of all persons and the obligation of stewardship for all God has created.

Jews still await the messianic reign of God foretold by the prophets. Christians proclaim the good news that in Jesus Christ, “the kingdom of God is at hand”; yet we, as Christians, also wait in hope for the consummation of God’s redemptive work. Together, Jews and Christians long for and anticipate the fulfillment of God’s reign. Together, we are “partners in waiting.” In our waiting, we are called to witness and to work for God’s reign together.

  1. As United Methodist Christians, we are deeply affected by the anguish and suffering that continue for many people who live in the Middle East region that includes modern Israel.

We commit ourselves through prayer and advocacy to bring about justice and peace for those of every faith.

Within The United Methodist Church, we struggle with our understanding of the complexity and the painfulness of the controversies in which Christians, Jews, and Muslims are involved in the Middle East. The issues include disputed political questions of sovereignty and control, and concerns over human rights and justice. We recognize the theological significance of the Holy Land as central to the worship, historical traditions, hope, and identity of the Jewish people. We are mindful of this land’s historic and contemporary importance for Christians and Muslims. We are committed to the security, safety, and well-being of Jews and Palestinians in the Middle East, to respect for the legitimacy of the state of Israel, to justice and sovereignty for the Palestinian people, and to peace for all who live in the region.

As we join with others of many religious communities in wrestling with these issues and searching for solutions, we seek to work together with other Christians, Jews, and Muslims to honor the religious significance of this land and to bring about healthy, sustainable life, justice, and peace.


Using the foregoing foundation and principles, The United Methodist Church encourages dialogue with Jews at all levels of the church, including and especially local congregations. It is also hoped that there will be many other concrete expressions of Jewish-Christian relationships, such as participating in special occasions of interfaith observance, and joint acts of common service and programs of social transformation. These offer great opportunity to Christians and Jews to build relationships and together work for justice and peace (shalom) in our communities and in the world, serving humanity as God intends.

  1. “The Churches and the Jewish People, Towards a New Understanding,” adopted at Sigtuna, Sweden, by the Consultation on the Church and the Jewish People, sponsored by the World Council of Churches, 1988.
  2. “Ecumenical Considerations on Jewish-Christian Dialogue, 1993,” World Council of Churches, paragraph 1.6.
  3. “Guidelines on Dialogue,” adopted at London Colney, England, by the Consultation on the Church and the Jewish People of the Unit on Dialogue and People of Living Faiths and Ideologies, World Council of Churches, 1981, paragraph 3.4.


See Social Principles, ¶ 162B.

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