Explanation

The Episcopal Church recognizes that the lections from Holy Scripture for certain Sundays or Holy Days contain language that has been interpreted as antisemitic, anti-Jewish, or supersessionist (2006-C001, 2009-A089, 2012-A058, 2015-A062, etc.). This resolution builds on those acts of Convention in practical ways and avoids suppressing difficult passages of Holy Scripture, selectively (re)translating the authorized versions of the Bible, or undermining our commitment to use an ecumenical lectionary. This resolution also recognizes that antisemitism is a modern concept that would not have been present in the 1st and 2nd centuries CE. The focus here is on subsequent interpretations and the misuse of these texts for defamatory purposes.

The resolution directs the Standing Commission on Liturgy and Music to study all lectionaries authorized for use in the Episcopal Church, including the Revised Common Lectionary, and identify and report any lections that have been interpreted as antisemitic, anti-Jewish, or supersessionist.

The Standing Commission on Liturgy and Music is also directed to accompany each lection determined to have been interpreted as antisemitic, anti-Jewish, or supersessionist with at least one of three pastoral and practical recommendations:

1.  There are numerous examples in our lectionary where two or more options are provided for a given Lesson or Gospel. In addition to the original lection, the Standing Commission on Liturgy and Music could provide an alternate passage of Scripture and/or could offer the option of skipping certain verses or parts of verses. Especially on Holy Days that center on a certain event, it is essential that the event is recounted (i.e. some text of the Passion needs to be read on Good Friday). It is likewise essential that the meaning and intent of the passage is not changed. The Flood narrative​at the Easter Vigil is both an example of how this second approach can be successful, but also illustrative that it is an impractical option for congregations reading directly from the Bible and current liturgical books. The intent here is to avoid suppressing any text that may be difficult but is also foundational (i.e. suppressing any portion of any of the Passion Narratives is not realistic). Adding an option allows for individual worshipping communities to choose which passage makes the most sense in their own context.

2.  The Standing Commission on Liturgy and Music could also direct that a certain translation of the Bible that is authorized for use in the Episcopal Church should be used when possible. The example of the Tobit lection at Marriage shows how this method of avoiding certain translations in certain contexts can be successful. The intent here is to avoid at all costs any “in-house” editing of any existing, scholarly translations.

3.   Whether or not the above options are possible, it is important the Standing Commission on Liturgy and Music provide some pastoral commentary on any lection that has been interpreted as antisemitic, anti-Jewish, or supersessionist, as well as any pairing of sections that create a dynamic of supersessionism simply by their juxtaposition in the same service. This commentary could be published in the worship leaflet, read from the pulpit, or provided in some other way to the worshipping community so that, when the text is read in public worship, it can be understood and heard in a pastorally sensitive way.

Once this important work has been done, the Episcopal Church should recommend it to other denominations using the Revised Common Lectionary and advocate that they consider taking similar action. Adding options or recommending specific Bible Translations, maintains the ecumenical goals of adopting and using the Revised Common Lectionary, but also recognizes that the Revised Common Lectionary, like the Common Lectionary before it, could use some revision.

Other dioceses, including the Diocese of Washington (https://www.edow.org/files/4216/1203/5827/APPROVED_4_Addressing_Antisemitic_Imact_ of_Readings.pdf), have already approved similar resolutions going to General Convention. We think this resolution addresses these issues in a more comprehensive and practical way.

Definitions:

Antisemitic — A) A certain perception of Jews, which may be expressed as hatred towards Jews. Rhetorical and physical manifestations of antisemitism are directed toward Jewish or non-Jewish individuals and/or their property, toward Jewish community institutions and religious facilities.” - from the International Holocaust Remembrance Alliance. B) The belief or behavior hostile to Jews just because they are Jewish. It may take the form of religious teachings that proclaim the inferiority of Jews, for instance, or political efforts to isolate, oppress, or otherwise injure them. It may also include prejudiced or stereotyped views about Jews.” — from the Anti-Defamation League. C) A persistent latent structure of hostile beliefs towards Jews as a collectivity manifested in individuals as attitudes, and in culture as myth, ideology, folklore, and imagery, and in actions — social or legal discrimination, political mobilization against Jews, and collective or state violence — which results in and/or is designed to distance, displace, or destroy Jews as Jews.” From sociologist Helen Fein (italics in the original), Dimensions of Antisemitism: Attitudes, Collective Accusations, and Actions,” in Helen Fein, ed., The Persisting: Sociological Perspectives and Social Contexts of Modern Antisemitism (Berlin and New York: De Gruyter, 1987), p.67.

Anti-Jewish — “Opposition to or hostility to Judaism.” from Merriam-Webster dictionary.

supersessionist — A) “implying that Christians (the people of the new covenant”) have replaced Jews (the people of the old covenant ”) as the people of God.” — from https://www.catholicculture.org/ culture/library/view.cfm?recnum=9168. B) What, then, is supersessionism? The word designates the traditional Christian belief that the covenant between God and the People of Israel, established through the mediation of Moses at Mount Sinai, has been replaced or superseded by the New Covenant of Jesus Christ. This implies that the Mosaic covenant, with its ritual and dietary requirements, Sabbath observance, etc., is no longer valid for the Jewish people, since God’s revealed will is for Jews, as well as  all Gentiles, to enter into the New Covenant by means of baptism and faith in Jesus as the promised Messiah.” From: The Liturgy and Supersessionism” by Rev. Brian W. Harrison, O.S., M.A., S.T.D. in Homiletic and Pastoral Review, Ignatius Press, June 2009.”