Editing Supersessionism (section)

== Contemporary views ==

=== Eastern Orthodox ===
In the early days, there were different views within the Orthodox Church regarding replacement theology,<ref>{{Cite web |title=Is the Orthodox Church "Supersessionist"? |url=http://orthochristian.com/65002.html |access-date=2024-04-22 |website=OrthoChristian.Com}}</ref> although the Orthodox Church did not use this term to describe this theological thought. However, after the restoration of Israel fulfilled the prophecies in the Old Testament, replacement theology was reconsidered, and some churches have explicitly rejected it.<ref>{{Cite web |title=Did the Church replace Israel? |url=https://saintjohnorthodoxchurch.org/2021/01/did-the-church-replace-israel/ }}</ref>

===Roman Catholic===
{{see also|Jerusalem in Christianity#Jerusalem as an allegory for the Church}}
Supersessionism is not the name of any official [[Roman Catholic|Roman Catholic Church]] teaching and the word appears in no Church documents, but official Catholic teaching has reflected varying levels of supersessionist thought throughout its history, especially prior to the mid-twentieth century. The theology that religious Jews dissent by continuing to exist outside the Church is extensive in Catholic liturgy and literature.{{sfn |Carroll |2001 |p=50}} The [[Second Vatican Council]] (1962–1965) marked a shift in emphasis of official Catholic teaching about [[Christianity and antisemitism|Judaism]], a shift which may be described as a move from "hard" to "soft" supersessionism, to use the terminology of David Novak.{{sfn |Michael |2011 |p=219}}

[[File:Pius PP XII.jpg|right|thumb|[[Pope Pius XII]] held supersessionist views.]]
Prior to Vatican II, Catholic teaching on the matter was characterized by "displacement" or "substitution" theologies, according to which the Church and its [[New Covenant]] took the place of Judaism and its "Old Covenant", the latter being rendered void by the coming of Jesus.{{sfn |Pawlikowski |1989 |pp=10–11}} The nullification of the Old Covenant was often explained in terms of the "[[Jewish deicide|deicide]] charge" that Jews forfeited their [[Covenant (biblical)|covenantal relationship with God]] by [[Crucifixion of Jesus|executing]] the divine Christ.{{sfn |Chazan |2000 |p=9}} As recently as 1943, [[Pope Pius XII]] stated in his encyclical {{lang|la|[[Mystici corporis Christi]]}}:

{{quote|By the death of our Redeemer, the New Testament took the place of the Old Law which had been abolished; then the Law of Christ together with its mysteries, enactments, institutions, and sacred rites was ratified for the whole world in the blood of Jesus Christ.{{nbsp}}[...] [O]n the gibbet of His death Jesus made void the Law with its decrees and fastened the handwriting of the Old Testament to the Cross, establishing the New Testament in His blood shed for the whole human race.}}

At the Second Vatican Council, which was convened two decades after the [[Holocaust]], a different framework emerged on how Catholics should think about the status of the Jewish covenant. The declaration {{lang|la|[[nostra aetate]]}}, which was promulgated in 1965, made several statements which signaled a shift away from "hard supersessionist" replacement thinking which posited that the Jews' covenant was no longer acknowledged by God. Retrieving Paul's language in chapter 11 of his [[Epistle to the Romans]], the declaration states, "God holds the Jews most dear for the sake of their Fathers; He does not repent of the gifts He makes or of the calls He issues.{{nbsp}}[...] Although the Church is the new people of God, the Jews should not be presented as rejected or accursed by God, as if this followed from the Holy Scriptures."<ref name="Nostra aetate">{{Cite web |title=Nostra aetate |url=https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decl_19651028_nostra-aetate_en.html |access-date=2023-05-20 |website=www.vatican.va |at=n. 4}}</ref> A draft of the declaration contained a passage which originally called for "the entry of that [Jewish] people into the fullness of the people of God established by Christ";<ref>"Second Declaration on the Jews and Non-Christians, 28–29 September 1964," qtd. in Philip A. Cunningham et al (eds.), ''The Catholic Church and the Jewish People'' (Fordham, 2007), p. 195.</ref> however, at the suggestion of Catholic priest (and convert from [[Judaism]]) [[John M. Oesterreicher]],{{sfn |Connelly |2012 |p=254}} it was replaced in the final promulgated version with the following language: "the Church awaits that day, known to God alone, on which all peoples will address the Lord in a single voice and 'serve him shoulder to shoulder' (Zeph 3:9)."<ref name="Nostra aetate"/>

[[File:Pope JP2 (cropped).jpg|right|thumb|[[Pope John Paul II]] repudiated supersessionism.]]
Further developments in Catholic thinking on the covenantal status of ethnic Jews were led by [[Pope John Paul II]]. Among his most noteworthy statements on the matter is that which occurred during his historic visit to the synagogue in [[Mainz]] (1980), where he called Jews the "people of God of the Old Covenant, which has never been abrogated by God (cf. Romans 11:29, "for the gifts and the calling of God are irrevocable" [NRSV])."<ref name="vatican.va">{{Cite web |date=2002 |title=The Jewish People and their Sacred Scriptures in the Christian Bible |url=https://www.vatican.va/roman_curia/congregations/cfaith/pcb_documents/rc_con_cfaith_doc_20020212_popolo-ebraico_en.html |access-date=2023-05-20 |website=www.vatican.va}}</ref> In 1997, John Paul II again affirmed the Jews' covenantal status: "This people continues in spite of everything to be the people of the covenant and, despite human infidelity, the Lord is faithful to his covenant."<ref name="vatican.va"/>

Cardinal Joseph Ratzinger, who later became [[Pope Benedict XVI]], wrote in his 1999 work ''Many Religions – One Covenant'' that "the Sinai [Mosaic] Covenant is indeed superseded."<ref>{{cite book |last=Ratzinger |first=Joseph |title=Many Religions – One Covenant |page=70}}</ref>

The post-Vatican II shift toward acknowledging the ethnic Jews as a covenanted people has led to heated discussions in the Catholic Church over the issue of [[Mission (Christianity)|missionary activity]] directed toward Jews, with some Catholics theologians with Cardinal [[Avery Dulles]] reasoning that "if Christ is the redeemer of the world, every tongue should confess him",{{sfn |Dulles |2002 |p=10}} while others vehemently oppose "targeting Jews for conversion".{{sfn |Boys |Cunningham |Pawlikowski |2002 |p=14}} Weighing in on this matter, Cardinal [[Walter Kasper]], then president of the [[Pontifical Commission for Religious Relations with the Jews]], reaffirmed the validity of the Jews' covenant and then continued:<ref>[https://www.vatican.va/roman_curia/pontifical_councils/chrstuni/card-kasper-docs/rc_pc_chrstuni_doc_20021106_kasper-boston-college_en.html Reflections by Card. Walter Kasper],  6 November 2002.</ref> 

{{quote|text=[B]ecause as Christians we know that God's covenant with Israel by God's faithfulness is not broken ({{abbr|Rom|Romans}} 11,29; cf. 3,4), mission understood as call to conversion from idolatry to the living and true God (1 {{abbr|Thes|Thessalonians}} 1,9) does not apply and cannot be applied to Jews.{{nbsp}}[...] This is not a merely abstract theological affirmation, but an affirmation that has concrete and tangible consequences; namely, that there is no organised Catholic missionary activity towards Jews as there is for all other non-Christian religions.|author=[[Walter Kasper]]|title="The Commission for Religious Relations with the Jews: A Crucial Endeavour of the Catholic Church" (2002)|source=}}

In his [[apostolic exhortation]] {{lang|la|[[Evangelii gaudium]]}} (2013),<ref>{{cite news|author=[[Pope Francis]]|year=2013|title=''Evangelii gaudium'' n. 247|url=https://www.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html}}</ref> [[Pope Francis]] emphasized communal heritage and mutual respect for each other, writing:

{{quote|text= We hold the Jewish people in special regard because their covenant with God has never been revoked, for "the gifts and the call of God are irrevocable" ({{abbr|Rom|Romans}} 11:29). The Church, which shares with Jews an important part of the sacred Scriptures, looks upon the people of the covenant and their faith as one of the sacred roots of her own Christian identity (cf. {{abbr|Rom|Romans}} 11:16–18). As Christians, we cannot consider Judaism as a foreign religion; nor do we include the Jews among those called to turn from idols and to serve the true God (cf. 1 {{abbr|Thes|Thessalonians}} 1:9). With them, we believe in the one God who acts in history, and with them we accept his revealed word.|author=Pope Francis|title={{lang|la|Evangelii Gaudium}} (2013)|source=}}

Similarly, the words of Cardinal Kasper, "God's grace, which is the grace of Jesus Christ according to our faith, is available to all. Therefore, the Church believes that Judaism, [as] the faithful response of the Jewish people to God's irrevocable covenant, is salvific for them, because God is faithful to his promises,"<ref>{{Cite web |title=Dominus Iesus |url=https://www.bc.edu/content/dam/files/research_sites/cjl/texts/cjrelations/resources/articles/kasper_dominus_iesus.htm |access-date=2023-05-20 |website=www.bc.edu}}</ref> highlight the covenantal relationship of God with the Jewish people, but differ from Pope Francis in calling the Jewish faith "salvific". In 2011, Kasper specifically repudiated the notion of "displacement" theology, clarifying that the "New Covenant for Christians is not the replacement (substitution), but the fulfillment of the Old Covenant."{{sfn |Kasper |2011 |p=xiv}}

These statements by Catholic officials signal a remaining point of debate, wherein some adhere to a movement away from supersessionism, and others remain with a "soft" notion of supersessionism. [[Traditionalist Catholic]] groups, such as the [[Society of St. Pius X]], strongly oppose the theological developments concerning Judaism made at Vatican II and retain "hard" supersessionist views.<ref>{{Cite web|url=https://sspx.org/en/news-events/news/judaism-church-after-vatican-ii-1342|title=Judaism & the Church: before & after Vatican II|date=2013-01-24|website=District of the USA|language=en|access-date=2020-02-23}}</ref> Even among mainstream Catholic groups and official Catholic teaching, elements of "soft" supersessionism remain. The ''[[Catechism of the Catholic Church]]'' refers to a future corporate repentance on the part of Jews:

{{blockquote|The glorious Messiah's coming is suspended at every moment of history until his recognition by 'all Israel,' for 'a hardening has come upon part of Israel' in their 'unbelief' toward Jesus [{{abbr|Rom|Romans}} 11:20-26; cf. {{abbr|Mt|Matthew}} 23:39].{{nbsp}}[...] The 'full inclusion' of the Jews in the Messiah's salvation, in the wake of 'the full number of the Gentiles' [{{abbr|Rom|Romans}} 11:12, 25; cf. {{abbr|Lk|Luke}} 21:24], will enable the People of God to achieve 'the measure of the stature of the fullness of Christ,' in which 'God may be all in all.'<ref>''Catechism of the Catholic Church'' {{cite web| url = https://www.vatican.va/archive/ENG0015/__P1V.HTM| title = CCC 674}}</ref> The Church teaches that there is an integral continuity between the covenants rather than a rupture.<ref>Commission for religious relations with the Jews. [https://www.vatican.va/roman_curia/pontifical_councils/chrstuni/relations-jews-docs/rc_pc_chrstuni_doc_19741201_nostra-aetate_en.html "Guidelines And Suggestions For Implementing The Conciliar Declaration "Nostra aetate" (n. 4)"] www.vatican.va (Rome, 1 December 1974).</ref>}}

In the Second Vatican Council's {{lang|la|[[Lumen gentium]]}}<ref>{{cite web| url = https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_en.html| title = ''Lumen gentium''}}</ref> (1964), the Church stated that God "chose the race of Israel as a people" and "set up a covenant" with them, instructing them and making them holy. However, "all these things.{{nbsp}}[...] were done by way of preparation and as a figure of that new and perfect covenant" instituted by and ratified in Christ (No. 9). Vatican II also affirmed, "the Church is the new people of God" without being "Israel according to the flesh", the Jewish people.

In ''Notes on the Correct Way to Present the Jews and Judaism'' (1985), the Church stated that the "Church and Judaism cannot then be seen as two parallel ways of salvation and the Church must witness to Christ as the Redeemer of all."

===Protestant===
Modern Protestants hold a range of positions on supersessionism and the relationship between the Church and the Jewish people.<ref name="Maltz">Maltz, Steve. ''The Real Roots of Supersessionism''. in Smith, Calvin L., ed. (2013). ''The Jews, Modern Israel and the New Supersessionism''. Kent: King's Divinity Press. {{ISBN|978-0-9562006-1-7}}</ref><ref name="Frankel2010">Frankel J, Mendelsohn E. ''The Protestant-Jewish Conundrum'': Studies in Contemporary Jewry, Volume 24. Oxford University Press, 2010. {{ISBN|978-0-19-975341-3}}</ref> These differences arise from dissimilar literal versus figurative approaches to understanding the relationships between the [[Covenant (biblical)|covenants of the Bible]], particularly the relationship between the covenants of the Old Testament and the New Covenant.<ref name="Maltz"/>

After the establishment of the political state of Israel in the wake of the Holocaust, mainstream Christian theologians and denominations began to re-examine supersessionism and some communities came to outright reject the teaching.{{sfn |Soulen |1996 |pp=2–3}}{{sfn |Tobin |Ybarra |2008 |pp=64–67}} Protestant [[Hermeneutics|hermeneutical frameworks]] tend to guide views on the subject, with [[covenant theology]] generally associated with supersessionism and [[dispensationalism]] generally opposed to supersessionism.<ref name="Charry2011">{{cite book |last=Charry |first=E. T. |article=Supersessionism |editor1-last=Green |editor1-first=Joel B |editor2-last=Lapsley |editor2-first=J. |editor3-last=Miles |editor3-first=R. |editor4-last=Verhey |editor4-first=A. |title=Dictionary of Scripture and Ethics |pages=760ff |publisher=Baker Academic |year=2011 |isbn=978-0-8010-3406-0}}</ref><ref name="Provan1987">Provan CD. ''The Church Is Israel Now: The Transfer Of Conditional Privilege.'' Ross House Books, 1987. {{ISBN|978-1-879998-39-1}}</ref><ref name="Diprose2004">Diprose, RE. ''Israel and the Church: The Origins and Effects of Replacement Theology''. InterVarsity Press, 2004. {{ISBN|978-0-8308-5689-3}}</ref><ref name="Vlach2010">Vlach MJ. ''Has the Church Replaced Israel? : A Theological Evaluation.'' B&H Academic, 2010. {{ISBN|978-0-8054-4972-3}}</ref> [[Christian Zionism]] is also associated with a rejection of supersessionism; [[Dual-covenant theology]] contrasts with supersessionism by holding that the Mosaic covenant remains valid for Talmudic Jews.

Extensive discussion is found in [[Christian views on the Old Covenant]] and in the respective articles for each of these viewpoints: for example, there is a [[Dispensationalism#Distinction between Israel and the Church|section within dispensationalism]] detailing that perspective's concept of Israel. Differing approaches influence how the [[Promised Land|land promise]] in Genesis 12,<ref name="Maltz" /> 15<ref name="Brand">Brand, C. (editor) ''Perspectives on Israel and the Church: 4 Views'' {{ISBN|978-0-8054-4526-8}}</ref> and 17<ref name="Maltz" /> is understood, whether it is interpreted literally or figuratively, both with regard to the land and the identity of people who inherit it.<ref name="Maltz" /><ref name="Brand" />

Adherents to these various views are not restricted to a single [[Religious denomination|denomination]] though some traditions teach a certain view. Classical covenant theology is taught within the [[Presbyterian]] and [[Continental Reformed church|Continental Reformed]] traditions.<ref name="Brand"/> [[Methodist]] hermeneutics traditionally use a variation of this, known as Wesleyan covenant theology, which is consistent with [[Arminian]] soteriology.{{sfn |Rodes |2014 |p=7; 62–76}} Certain [[Mainline Protestant|mainline]] American denominations (e.g. [[Episcopal Church (United States)|TEC]], [[Evangelical Lutheran Church in America|ELCA]], [[United Methodist Church|UMC]]) have released non-supersessionist statements.<ref>{{Cite web |last=Bretton-Granatoor |first=Gary M. |date=2014-06-27 |title=The Presbyterians' Judaism problem |url=https://jewishjournal.com/commentary/opinion/130334/ |access-date=2023-05-20 |website=Jewish Journal |language=en-US}}</ref> [[Liberal Christianity|Liberal Protestant]] opponents to supersessionism associate the doctrine with [[Racism|racist]] motivations.<ref>{{Cite journal |last=Joslyn-Siemiatkoski |first=Daniel |date=29 January 2022 |title=Towards an Anti-Supersessionist Theology: Race, Whiteness, and Covenant |journal=Religions |language=en |volume=13 |issue=2 |pages=129 |doi=10.3390/rel13020129 |doi-access=free |issn=2077-1444}}</ref>

[[Paul van Buren]] developed a thoroughly nonsupersessionist position, in contrast to [[Karl Barth]], his mentor.<ref name="Charry2011"/> He wrote, "The reality of the Jewish people, fixed in history by the reality of their election, in their faithfulness in spite of their unfaithfulness, is as solid and sure as that of the gentile church."<ref name="vanBuren1981">van Buren P. ''Probing the Jewish-Christian Reality''. Christian Century. 1981; June 17–24: 665–668. [http://www.religion-online.org/showarticle.asp?title=1721]</ref>

====Lutheranism====
The [[Lutheran Church]]es have historically taught the doctrine of supersessionism.<ref name="AlmenMadden2023">{{cite book |last1=Almen |first1=Lowell G. |last2=Madden |first2=Denis J. |title=Faithful Teaching: Lutherans and Catholics in Dialogue XII |date=5 December 2023 |publisher=Fortress Press |isbn=978-1-5064-9560-6 |language=en |quote=In light of the history of supersessionism found in Catholic and Lutheran writers}}</ref> This continues to be taught in [[Confessional Lutheran]] denominations, such as the [[Lutheran Church – Missouri Synod]],<ref name="InbariBumin2024">{{cite book |last1=Inbari |first1=Motti |last2=Bumin |first2=Kirill |title=Christian Zionism in the Twenty-First Century: American Evangelical Opinion on Israel |date=2024 |publisher=Oxford University Press |isbn=978-0-19-764930-5 |page=93 |language=en}}</ref> which have rejected a Christian theological basis for Zionism.<ref name="Lessing2006">{{cite web |last1=Lessing |first1=Reed |title=Whose Land Is It? |url=https://witness.lcms.org/2006/whose-land-is-it/ |publisher=[[Concordia Publishing House|The Lutheran Witness]] |access-date=21 November 2024 |date=1 November 2006}}</ref>

====Reformed====
The [[Calvinism|Reformed]] ([[Continental Reformed]], [[Presbyterian]], [[Congregationalist]] and [[Reformed Anglican]]) tradition adheres to [[covenant theology]] and historically has taught that "Christ fulfills the expectations of Jewish covenant life and renews the people of God rooted in the Old Testament and Judaism" and that "Jesus is the new temple, the new Israel."<ref>{{cite web |last1=Burge |first1=Gary M. |title=Why I'm Not a Christian Zionist |url=https://www.thebanner.org/features/2019/12/why-i-m-not-a-christian-zionist |publisher=Banner |access-date=21 November 2024 |language=en |date=16 December 2019}}</ref>

===Latter-day Saints===
[[Mormonism]] professes to be the restoration of the original Christian faith and that the ancient Hebrew religion was a form of proto-Christianity. Nevertheless, Latter-day Saints believe that the modern day descendants of Israel are still God's covenant people, but they have nonetheless apostatized from the proto-Christian faith that God anciently revealed through the ancient patriarchs and Israel's prophets. For example, the [[Book of Moses]] narrates that the biblical patriarch Enoch was shown a vision of Jesus as the Messiah who should be crucified and resurrected.<ref>{{Cite web |title=Moses 7 |url=https://www.churchofjesuschrist.org/study/scriptures/pgp/moses/7?lang=eng&id=p53-p62#p53 |access-date=2023-05-09 |website=www.churchofjesuschrist.org |language=en}}</ref> The [[Book of Abraham]] narrates that God revealed to the titular biblical patriarch a vision of the Son of Man (a common title for Jesus Christ) being chosen in a premortal council to serve as the Redeemer of mankind.<ref>{{Cite web |title=Abraham 3 |url=https://www.churchofjesuschrist.org/study/eng/scriptures/pgp/abr/3 |access-date=2023-05-09 |website=www.churchofjesuschrist.org |language=en}}</ref>

Historically, Latter-day Saint leaders and church instructional materials have promoted the idea that those who accept baptism into the church are literal descendants of the scattered Israelites, primarily the tribe of Ephraim.<ref>{{Cite web |last= |date=2019-03-27 |title=Video: Race, Lineage, and the 1920s–1940s Genealogical Society of Utah |url=https://www.dialoguejournal.com/diablogue/race-lineage-and-the-1920s-1940s-genealogical-society-of-utah/ |access-date=2023-05-09 |website=Dialogue Journal |language=en-US}}</ref> However, those teachings have been de-emphasized since the latter 20th century in favor of a competing narrative regarding members being adopted or "grafted" into the House of Israel.<ref>{{Cite journal |last=Mauss |first=Armand L. |date=1999 |title=Presidential Address: In Search of Ephraim: Traditional Mormon Conceptions of Lineage and Race |journal=Journal of Mormon History |volume=25 |issue=1 |pages=131–173 |jstor=23287741 |issn=0094-7342}}</ref>

The title page of the [[Book of Mormon]]—which adherents believe is among content translated by [[Joseph Smith]] from the [[gold plates]]—states that one of its primary purposes is "to the convincing of the Jew and Gentile that Jesus is the Christ, the Eternal God."<ref>{{Cite web |title=Title Page of the Book of Mormon |url=https://www.churchofjesuschrist.org/study/eng/scriptures/bofm/bofm-title |access-date=2023-05-09 |website=www.churchofjesuschrist.org |language=en}}</ref> The [[Nephites]]—whom the Book of Mormon presents as ancient Israelites who escaped Jerusalem just before the Babylonian captivity—are said to have kept the Law of Moses with an understanding that it presaged Christ's messianic mission.<ref name=":0">{{Cite web |title=2 Nephi 25 |url=https://www.churchofjesuschrist.org/study/eng/scriptures/bofm/2-ne/25 |access-date=2023-05-09 |website=www.churchofjesuschrist.org |language=en}}</ref> The Book of Mormon further teaches that because the Jews rejected and crucified Christ, they will be scattered among the nations of the earth and scourged across generations until they accept Christ as the true Messiah.<ref name=":0" /> According to the [[Doctrine & Covenants]], after Jesus reveals himself to the Jews, they will weep because of their iniquities.<ref>{{Cite web |title=Doctrine and Covenants 45 |url=https://www.churchofjesuschrist.org/study/eng/scriptures/dc-testament/dc/45 |access-date=2023-05-09 |website=www.churchofjesuschrist.org |language=en}}</ref>

In 1982, Elder [[Bruce R. McConkie]], a member of the [[Quorum of the Twelve Apostles (LDS Church)|Quorum of the Twelve Apostles]] in the Church of Jesus Christ of Latter-day Saints, published a book titled ''The Millennial Messiah'', which devotes an entire chapter to "The Jews and the Second Coming". It states:

{{blockquote|Let this fact be engraved in the eternal records with a pen of steel: the Jews were cursed, and smitten, and cursed anew, because they rejected the gospel, cast out their Messiah, and crucified their King.{{nbsp}}[...] Let the spiritually illiterate suppose what they may, it was the Jewish denial and rejection of the Holy One of Israel, whom their fathers worshiped in the beauty and holiness, that has made them a hiss and byword in all nations and that has taken millions of their fair sons and daughters to untimely graves.{{nbsp}}[...] What sayeth the holy word? "They shall be scourged by all people, because they crucify the God of Israel, and turn the hearts aside, rejecting signs and wonders, and the power and glory of the God of Israel. And because they turn their hearts aside,{{nbsp}}[...] and have despised the Holy One of Israel, they shall wander in the flesh, and perish, and become a hiss and by-word and be hated among all nations.: (1 Ne. 19:13-14; 2 Ne. 6:9-11.) Such is the prophetic word of Nephi."<ref>{{Cite book |last=McConkie |first=Bruce R. |url=http://archive.org/details/millennialmessia0000mcco |title=The millennial Messiah: the second coming of the Son of Man |date=1982 |publisher=Salt Lake City, Utah: Deseret Book Co. |others=Internet Archive |isbn=978-0-87747-896-6}}</ref><ref>{{Cite web |title=1 Nephi 19 |url=https://www.churchofjesuschrist.org/study/eng/scriptures/bofm/1-ne/19 |access-date=2023-05-09 |website=www.churchofjesuschrist.org |language=en}}</ref><ref>{{Cite web |title=2 Nephi 6 |url=https://www.churchofjesuschrist.org/study/eng/scriptures/bofm/2-ne/6 |access-date=2023-05-09 |website=www.churchofjesuschrist.org |language=en}}</ref>}}

Some Jews consider the Latter-day Saint practice of [[Baptism for the dead|posthumous baptism]] a particularly disrespectful enactment of supersessionist beliefs, and although the Church implemented guidelines restricting proxy [[Baptism for the dead#Jewish Holocaust victims|baptism of Jewish Holocaust victims]], the practice of baptizing deceased Jews has continued.<ref>{{Cite web |date=2021-04-23 |title=APNewsBreak: Mormon baptisms of Holocaust victims draw ire |url=https://apnews.com/article/salt-lake-city-donald-trump-us-news-ap-top-news-ut-state-wire-992dd887f7b948d0a08055dff0363aa4 |access-date=2023-05-09 |website=AP NEWS |language=en}}</ref><ref>{{Cite news |last=Oppenheimer |first=Mark |date=2012-03-03 |title=A Twist on Posthumous Baptisms Leaves Jews Miffed at Mormon Rite |language=en-US |work=The New York Times |url=https://www.nytimes.com/2012/03/03/us/jews-take-issue-with-posthumous-mormon-baptisms-beliefs.html |access-date=2023-05-09 |issn=0362-4331}}</ref><ref>{{Cite news |date=11 November 2008 |title=Holocaust Survivors Battle Mormon Ritual |work=National Public Radio |url=https://www.npr.org/transcripts/96858486 |access-date=9 May 2023}}</ref>

=== Jewish ===
[[Rabbinic Judaism]] rejects supersessionism, only discussing the topic as an idea upheld by Christian and Muslim theologians. Some modern Jews are offended by the traditional Christian belief in supersessionism, as they believe it undermines the [[Jewish history|history of their religion]].<ref>{{Cite news |last=Ahuvia |first=Mika |date=2018-11-02 |title=Us vs. them: Challenging stereotypes about Judaism in the wake of the Pittsburgh shooting |language=en-US |work=UW Stroum Center for Jewish Studies |url=https://jewishstudies.washington.edu/jewish-history-and-thought/challenging-christian-stereotypes-judaism-legalism-pittsburgh-synagogue-shooting/ |access-date=2023-05-20}}</ref>

Supersessionism may be viewed as fundamentally [[antisemitic]].<ref>{{Cite book |last=Jackson |first=Timothy P. |url=https://academic.oup.com/book/39328 |title=Mordecai Would Not Bow Down: Anti-Semitism, the Holocaust, and Christian Supersessionism |date=2021-05-13 |publisher=Oxford University Press |isbn=978-0-19-753808-1 |language=en |doi=10.1093/oso/9780197538050.001.0001}}</ref><ref>{{Cite journal |last=Phelan |first=John E. |date=January 2022 |title=The Cruelty of Supersessionism: The Case of Dietrich Bonhoeffer |journal=Religions |language=en |volume=13 |issue=1 |pages=59 |doi=10.3390/rel13010059 |doi-access=free |issn=2077-1444}}</ref>

=== Muslim ===
In its canonical form, the Islamic idea of {{transliteration|ar|[[tahrif]]}} teaches that Jewish and Christian scriptures or their interpretations have been corrupted, which has obscured the divine message that they originally contained. According to this teaching, the [[Quran]] both points out and corrects these supposed errors introduced by previous corruption of monotheistic scriptures, which makes it the final and most pure divine revelation.<ref name=keating>{{cite book|chapter-url=http://booksandjournals.brillonline.com/content/books/b9789004274761_014|chapter=Revisiting the Charge of Taḥrīf: The Question of Supersessionism in Early Islam and the Qurʾān|author=Sandra Toenies Keating|title=Nicholas of Cusa and Islam|pages=202–217|chapter-url-access=subscription |publisher=Brill|year=2014|doi=10.1163/9789004274761_014|isbn=978-90-04-27476-1|s2cid=170395646 }}</ref><ref>{{Cite web|date=2015-01-12|title=A rage against history|url=http://www.newmandala.org/a-rage-against-history/}}</ref>

Sandra Toenis Keiting argues that Islam was supersessionist from its inception, advocating the view that the Quranic revelations would "replace the corrupted scriptures possessed by other communities", and that early Islamic scriptures display a "clear theology of revelation that is concerned with establishing the credibility of the nascent community" vis-à-vis other religions.<ref name=keating/> In contrast, [[Abdulaziz Sachedina]] has argued that Islamic supersessionism stems not from the Quran or [[hadith]], but rather from the work of Muslim jurists who reinterpreted the Quranic message about ''islam'' (in its literal meaning of 'submission') being "the only true religion with God" into an argument about the religion of Islam being superior to other faiths, thereby providing theoretical justification for Muslim political dominance and a wider interpretation of the notion of [[jihad]].{{sfn |Dag |2017 |p=91}}

In [[Islamic]] legal exegesis ({{transliteration|ar|[[tafsir]]}}), abrogation ({{transliteration|ar|[[Naskh (tafsir)|naskh]]}}) is the theory developed to resolve contradictory [[Islamic revelation|Quranic revelation]] by amending the earlier revelation.{{sfn |Burton |1970 |p=250}} Only [[Quran 2:106]] uses a form of the word {{transliteration|ar|naskh}} (specifically {{transliteration|ar|nanskh}} meaning 'we abrogate'). [[Q2:106]] indicates of two varieties of abrogation: "supersession" – the "suspension" and replacement of the old verse without its elimination – or "suppression" – the nullification of the old verse from the written Quran ({{transliteration|ar|[[mus'haf]]}}).{{sfn |Burton |1985 |p=456}}