Historian Challenges Victimhood Narratives in Christian-Jewish Historical Accounts

Pascal-Emmanuel Gobry, a prominent Catholic writer and fellow at the Ethics and Public Policy Center, recently sparked discussion with a tweet addressing the complex history of persecution between Christians and Jews. Gobry acknowledged the historical truth that Christians have often persecuted Jews, but emphasized that historical narratives are "messy" and that "narratives of perpetual victimhood help no one."

"That historically Christians have persecuted Jews more often than the reverse is true, but to take only two obvious examples, the New Testament alone records multiple historical examples of Jews persecuting Christians, and the Jewish historian Flavius Josephus records the execution of James 'the brother of Jesus' on the orders of the then-high priest of the Temple. There was a time when the Christians were a much smaller sect than the Jews! And history is messy! And narratives of perpetual victimhood help no one," Gobry stated in his social media post.

Gobry's tweet highlights specific instances of early Christian persecution by Jewish authorities, drawing from canonical and historical sources. The New Testament, particularly the Acts of the Apostles, details various instances of early Christians facing opposition and persecution from Jewish religious leaders and communities. These accounts include the arrests of Peter and John by the Sanhedrin, the stoning of Stephen, and multiple plots against Paul.

Further supporting his point, Gobry cited the Jewish historian Flavius Josephus, who recorded the execution of James, identified as "the brother of Jesus," on the orders of the High Priest Ananus ben Ananus. This event, occurring around 62 CE, underscores a period when the nascent Christian movement was still largely considered a sect within Judaism, facing internal conflicts and opposition. Scholars note that early Christian texts often portray a strained relationship with Jewish authorities, reflecting the sectarian conflicts of the time.

The broader context of "narratives of perpetual victimhood" is a recurring theme in historical and sociological discourse, particularly in discussions of intergroup conflict and identity. Gobry's critique suggests that such narratives, while sometimes rooted in truth, can hinder constructive dialogue and understanding by oversimplifying complex historical dynamics and perpetuating cycles of blame. His intervention calls for a more nuanced approach to historical interpretation, acknowledging the multifaceted nature of past interactions between religious groups.