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By Franklin H. Littell (Author)
Our Price $ 34.97  
Item Number 99478  
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Item Specifications...

Pages   164
Est. Packaging Dimensions:   Length: 9.11" Width: 6.07" Height: 0.37"
Weight:   0.49 lbs.
Binding  Softcover
Release Date   Mar 1, 2000
Publisher   Mercer University Press
ISBN  0865542279  
EAN  9780865542273  

Availability  68 units.
Availability accurate as of Oct 20, 2016 08:52.
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Reprints of Scholarly Excellence: No. 12 - Full Series Preview
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THE CRUCIFIXION OF THE JEWS (Rose) by Franklin H. Littell

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More About Franklin H. Littell

Register your artisan biography and upload your photo! Franklin Hamlin Littell is Distinguished Professor of Holocaust and Genocide Studies at Richard Stockton College. He has taught at Emory University, Perkins School of Theology at Southern Methodist University, and Temple University. He has written many articles and books, including The Anabaptist View of the Church, The Free Church, and The German Phoenix.

Franklin Hamlin Littell has published or released items in the following series...
  1. Reprints of Scholarly Excellence: No. 12

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Reviews - What do our customers think?
all messed up  Aug 3, 2005
One of the problems in this book is that Littell attacks as anti-semetic Christian teachings such as so-called supercessionism which seperates Christianity and the Church from judaism. The teachings are essentially that after Christ, we as humans are all now equal in God's eyes and that we are not to read into prophecy a special role (prophectic or otherwise) for the Jewish people. Such ideas are not anti-jewish, rather they are the modern foundation of co-existance between christians and jews.

The book ignores the other strain of christianity which rejects these ideas. Starting with the Plymouth Brethern and John Darby, there arose in America a set of very dangerous doctrines which sees the Jewish people as a "means to an end" in Christian Prophecy and religion. God is said to have a special role for the Jewish people which involves first the re-creation of Israel, then the re-construction of the temple, then the driving of all Jews in the world to Israel, then the depature of Christians out of the world to the side of God, and then a war in the world where the majority of Jews will die leaving only christian converts as survivors.

Their theology is nothing less than "blessing" Israel by leading it to the slaughter. His modern followers see it as their duty to keep Israel at war with its neighbors and to help coax it along to what they consider its inevitable descrution. All the while along the way, they work to convert Jews in fufullment of other aspects of their prophecies.

I've heard these people say in public that the holocaust was an expression of God's will and prophecy to enable the re-creation of Israel as a nation. They go into a panic at the mention of Israel making peace with anyone because peace for Israel can only be the work of the anti-christ.

The greatest source of anti-jewish theology in christianity today can be found among the so-called evangelicals. They hide it will in that in public they talk about blessing Israel and their love for Israel, but what they believe in their hearts is that Israel's destruction in war is inevitable and necessary. And that while god will take every christian away to protect them from that war, it is the role of the Jews to be destroyed.

The problem for Littell and his book is that he is fighting the previous battle against anti-semitism while remaining almost totally blind to whats going on around him *today*.

So-called supercessionism is compatable with the modern idea that Jews and Christians can co-exist. Darbyism and its followers see it as their role to bring about the end of the world and lead israel to descrution.

There are other reasons for me not giving respect to Franklin H. Littell. He has over the years made alliances with certain disreputable groups and organizations. He has published in their magazine, received a medal from them, signed petitions on their behalf and has turned a deaf ear to the critics of that particular group. While he falls to his knees in guilt over christianity, he has bent over backwards in obediant service to an utterly reprehensible organization.

In his guilt, he lost the ability to know right from wrong. And has undermined his work since at least the early 1980s.

BEHOLD, ELIJAH IS HERE-I Kings 18:8  Jan 21, 2005
Elijah was one of Israel's greatest prophets who fled for his life from the Sidonian princess Jezebel, who was married to Ahab, a King of a divided Israel, the division happening after King Solomon's son Rehoboam. Elijah told these words to his servant to tell Ahab that he (Elijah) would appear before him and to stop looking for him. Ahab was the worst of Israel's kings, Jezebel, a gentile, their worst queen; they made unholy alliances and killed the prophets I Kings 18:13 and 19:10. They also killed and slandered and stole see I Kings 21 about Nabaioth's vineyard.

G-d always sends someone to speak to an apostate people, someone like Elijah. The apostates are those within the ranks of the faithful who reject the tenets or teachings of their faith. This book was written to analyze anti-semitism, its sources, its nature, its expression, its danger. There are two appendices in the back of this book, the first contains a document entitled "A Statement to our Fellow Christians" which was drafted by a committee working for the National Council of Churches for which the author served as chairman. Of the 18 theologians who contributed to this letter, one third were Roman Catholic, one Greek Orthodox, the rest all Protestant; 16 of the members were American. They address basically what the attitude of Christians should be to Jews and the nation of Israel and cite scripture and historical events to bolster their arguments. Their last point equates antisemitism to that unforgivable sin, the blasphemy of the Holy Spirit Matthew 12:31. They state: "The pain of the past has taught us that antisemitism is a Pandora's box from which spring not only atrocities against Jews but also contempt for Christ. Whatever the antisemite inflicts on the Jews he inflicts on Christ..." Littell warns in this book that "Recent studies show a rise in anti-semitism in the United States", yet he wrote this book nearly 30 years ago. What about today? One evening in Massachusetts, I sat at a table with all Irish Catholics and one replied "those dirty Jews". I'm sure that not everyone felt the same way, but the question remains where did he get that. In a lesson I'm completing from a National Bible study attended by mostly Protestants, one of the questions asks, "What will unbelievers refuse, causing them to be deluded to believe a lie (2 Thessalonians 2:10-12?" Yet can't believers believe lies too? Didn't Christian Germany believe the lies of Hitler? Doesn't Christ himself say that 'Many of the elect will fall away?' Translation: Many will apostize. Hmm. Jesus also said in John 16:2-4: 'the hour is coming when whoever kills you will think he is offering service to G-d...They have not known the Father, nor me. I have said these things to you, that when their hour comes you will remember that I told you of them.' It's interesting to remember that Jesus never set foot out of The Holy Land and always spoke to audiences of nearly all jews.

As Littell shows, one source of anti-semitism is Christian teaching itself from its earliest days which is termed displacement theory or supercessionism. This teaching supplants judaism by suggesting that the Church, now in Christ, has nullified everything that went before in the Old Testament. And then there is the deicide charge, that the Jews crucified Christ, which is inaccurate on many counts, and is ignorant of the fact that the Romans crucified many jews before and after Christ. This teaching was not omitted from Vatican II as Littell writes despite much discussion over it. Littell does not trace antisemitic teachings to the Apostle Paul, neither do I. His (Paul's) attitude to his fellow Jews is best expressed in the letter of Romans which is cited by Littell in his second chapter entitled "Christian Antisemitism".

There's much in this little book, much of which I've not relayed to you. I leave you with this statement of Littell's: "A rise of Antisemitism is often the first seismographic reading on a serious shifting and shearing along the fault lines of bedrock Christianity. The fundamental fault a line of false teaching about the Jewish people." Well worth the read, highly recommended for my fellow Christians.
Startlingly honest  Oct 31, 2004
Israel and the Holocaust are "alpine events deeply resented by many modern Christian teachers," writes Littell in this frank assessment of man's oldest hatred.

For starters, Israel's survival against great odds requires theological appraisal for which few are ready. Furthermore, he observes that popular religion admits error but denies guilt.

Yet according to Littell, a Christian theologian of towering virtue, "the crucifixion of the Jews is an unavoidable reality," for churches exemplifying a shameless fact. This reminds one of Littell's eloquent call, in Simon Wiesenthal's Sunflower, for increased awareness of the earnest nature of the "choice between good and evil, between innocence and guilt."

Israel's very existence, he writes, disproves the replacement theology that would have the Jewish people withering away. The state's strength refutes that idea that Israel and or the Jewish people will eventually be assimilated or annihilated, as well as a "traditional Christian myth about their end in the historic process." For this reason, Littell argues that Israel creates a crisis in much of contemporary Christian theology.

To his great credit, Littell recognizes that it is not only the Christian peoples of the world that cannot define themselves without reference to the Jewish people. The same situation presides for Muslims, whose definition of themselves also stems from Judaism.

Meanwhile, although the Jewish people define themselves in reference to gentiles, it defines neither Christians nor Muslims nor any other non-Jews, but calls them all gentiles and asks only that they abide by Noachite laws--in other words, follow seven of the 10 commandments; all who do so, Judaism considers righteous.

Moreover, the Jewish people need neither Christians nor Muslims to define themselves, which Littell believes perhaps to account for much of the hatred Jewish people have faced over the centuries and today.

Littell recounts quite thoughtfully the history of church anti-Semitism, putting all of this detail into the context of its relevance today. There is a struggle with the past in all churches, he writes, a trial which remains as yet unresolved.

During the Holocaust, he observes, Jewish people died en masse because other peoples and nations did not recognize their people- and nationhood. "Christians, with the exception of a minority of martyrs and confessors, betrayed the life unto which they were called."

But Israel, after all, was and remains the thing that places Christianity into crisis, although Littell admits that Islam's crisis is far deeper than that of Christendom, the Islamic spiritual and intellectual unity remains that of an "unscientific religious culture," which hasn't yet "entered the period of voluntary adherence, pluralism, skeptical study." Littell places the monastic mindset of Islam today on the same plane as the Christian culture of the 13th century.

This hardly relieves Christianity of its grave responsibilities, however. According to Littell, the post-Christian eras of Marxism, secular humanism, postivism, and various forms of fascism must be added to the crisis in values plaguing the west. The assured oral tradition of earlier eras has eroded seriously, he writes, far mores than in the Muslim states, which boast "hafiz," or living libraries, people who have committed many books in the Islamic tradition to memory.

During the Yom Kippur War, Littell recalls the anti-Semitic press pundits whose grossly anti-Jewish ideology boiled to the surface in vulgar BBC, newspaper and even parliamentary oratories and essays. "This was obviously not the same Britain that had stood courageously alone against the Nazis or even the one that under Anthony Eden's leadership had checked Nasser's illegal military operations in the Suez, Sharm-el-Sheik and the Sinai in May 1967.

In France, "even handedness" in 1973 allowed for the training of Arab fighters, a surge in Gaulist right-wing anti-Semitism, and arms shipments to Saudi Arabia and Libya.

In Germany, the nation that in 1952 had admirably embarked upon a rapprochement with Israel, now capitulated to the Arab League. These Christian nations, once Christendom's heartland, "acted in a crucial moment without regard to religious or ethical considerations."

As for free churches such as the Quakers, Landrom Bolling's "Search for Peace in the Middle East" and other similarly titled editions were blind to the ethics, sensitivity, courage and confrontation of injustice for which Quakers were traditionally famous, much less to the facts of the regional history. Most important, these reports all ignored the 1 million Jewish refugees forced from their homes and businesses with nothing by the 22 Arab Muslim nations.

The left wing of the churches, Littell observes, has so often tended to focus on the reformation that it has completely ignored the model set by the Jewish people, forgetting that the new covenant of Christ was laid on the foundation of service to God set by the Jewish people. This, Littell observes, is what Dietrich Bonhoeffer called "cheap grace."

Every thinking person of faith should read this shining example of Christian righteousness.

--Alyssa A. Lappen

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