[MUSIC] While Luther was a devoted scholar and preacher of the Old Testament, he was also fervently anti-Jewish. Luther was a prolific lecturer on many books of the Old Testament. He devoted the last ten years of his life to Genesis in particular. But from his very first Psalms commentary in 1513 to the sermon he delivered just days before dying in 1546, his writings were full of deeply offensive anti-Jewish polemic. His 1543 treatise, On the Jews and their Lies, was the main inspiration for the destruction of Jewish shops and synagogues in Germany by Nazi storm troopers and Hitler youth during the November Pogrom, also known as Kristallnacht. The Nazis staged this event on the eve of Luther's birthday, November 9th, 1938. Until very recently, scholars have viewed Luther's anti- Judaism as marginal to his thought, seeing him as a powerful reformer of Catholicism, who happened to be anti-Jewish. This is a critical misperception. Luther’s anti-Judaism was central to his theology, as scholars have come to see, and particularly to his understanding of the Old Testament. It is impossible to isolate Luther’s biblical interpretation from his preexisting assumptions, prejudices, and questions. When Luther read the Bible, he saw it through the lens of a vehement anti-Judaism that also characterized Christian attitudes to Judaism for centuries. As the esteemed Luther scholar Heiko Oberman said, “The terrible tragedy of the relationship between Jews and Christians in world history can be studied in concentrated form in the history of this one man. Christian anti-Judaism stems from the belief that Jews are responsible for crucifying Christ. Some Christians have taken literally the passage in Matthew chapter 27 verse 25 in which the people at Jesus' trial cry out to Pontius Pilate, “his blood is on us and on our children.” Only very recently, in 1965, did the Catholic Church in one of the documents of the Second Vatican Council called Rostra Aetete forcefully denounce the Christian claim that Jews killed Christ. But Jews were slandered as more than Christ-killers. Christian images and verbal attacks consistently caricatured Jews in the most loathsome imagery as usurers, lechers, hypocrites, and subhuman creatures. One especially horrific example is the Judyensau, or Jewish Sow, which depicted Jews sucking the teats of a massive female pig and a farmer peering into its anus. Located on the corner of the exterior wall of St Mary's Church in Wittenberg, Luther would have seen this particularly derogatory sandstone relief every time he walked into the church to preach. This dreadful image was popular as a decorative item in German churches from the 13th to the 15th centuries. Luther made the Judensau the focal point of one of his most vicious anti-Jewish treatises from 1543 On the Ineffable Name and on the Lineage of Christ. These slanders express the Christian interpretation of Judaism as a religion under God's judgment. Christians deem the destruction of Jerusalem in 70 of the Common Era, by the Roman emperor Titus, as God's judgment on Jews, which precipitated their enduring exile. The Christian myth of the Wandering Jew, or Eternal Jew, perpetuated since the 13th century and particularly at the time of Luther, signified that Jews were cursed by God to wander forever. Medieval Christians came to believe that they had the right or even the obligation to encourage Jews to roam the earth by means of violence and terror. Jews were forcibly expelled from England in 1290, from France in 1306, and from Portugal and Spain in 1492. As Jews then moved north and east into Germany and Eastern Europe, their daily lives were threatened with local expulsions, their existence restricted to specific areas, and their means of income regulated. Two Catholic Councils in the Middle Ages stipulated segregation and forced Jews to wear a distinctive badge. In the Middle Ages, other marginal groups, too, had distinguishing marks, and the Jewish badge may have first appeared under Islam. Even though the Pope and local authorities issued protections to Jews on various occasions, these were often violated under false pretenses. In late medieval Germany, Jews were only allowed to live in a few cities, among them Frankfurt and Worms. In Luther's own Saxony, Jews were expelled in 1537. Luther brought all of this anti-Judaism to his readings of the Bible. His biblical interpretations center around and depend upon that anti-Judaism. [MUSIC]