By Phyllis Goldstein

A handy Hatred chronicles a truly specific hatred via robust tales that let readers to determine themselves within the tarnished reflect of heritage. It increases very important questions about the implications of our assumptions and ideology and the methods we, as members and as contributors of a society, make differences among us and them, correct and fallacious, stable and evil. those questions are either common and specific.

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Additional resources for A Convenient Hatred: The History of Antisemitism

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And this law contained not only men’s duties towards God but also to each other; it provided the rules for a godly society. To say that Christ had altered the moral law was to suggest that God changed his mind when it came to moral standards. It was also to introduce a notion of perfection above the natural law, and to open the door to some serious errors. One was the Catholic argument that some of Christ’s commands were counsels of perfection, which could only be fulfilled by a few saintly people.

When, later in the century, persecution of Protestant groups began to increase, the need to hold together natural law and Christian duty became ever more pressing; only by arguing in this way could the Protestants appeal for support beyond their own confessional horizon. In the process, as is well known, Protestants – and most particularly the French Huguenots – borrowed their natural law arguments from the Catholics. But it needs also to be stressed that the Protestants emphasised the divine perfection of this natural law, at least where outward actions were concerned, and thus the duty which Christians lay under to obey it.

45 This concern for human society can also be seen in the writings of Jonasz Schlichting (1592–1661), a Polish nobleman who had become increasingly concerned by what he saw as the adverse effects of Socinian pacifism. 47 Here, Schlichting argued that magistrates had to use force in order to preserve order within society and that the coercive power employed by the magistrate must meet with God’s approval. Since the magistrate ‘accepted from God an office, which cannot stand without the power of the sword, the power of the sword ought to be considered as one with the office, 44 45 46 47 J.

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