“When societies lose their belief in good and evil as real, metaphysical categories, they also lose the ability to recognize the oldest manifestation of evil in their midst. The hatred of Jews, therefore, survives because it finds refuge in a culture that no longer believes evil exists.”

Just 87 years ago Kristallnacht, or the Night of Broken Glass took place. History seems to be repeating itself and rampant antisemitism is clearly on the increase. Thankfully so many others are concerned about this as well. Several helpful articles that just appeared on this issue are worth drawing your attention to. Let me start with something I recently wrote on this, and then share from the other two.

The zombie apocalypse is now upon us, and it is mainly so-called conservatives and Christians who are running amok here. And of course at the heart of almost all of this is an ugly, irrational and downright demonic antisemitism. I have never seen it this bad before. Sure, Jew-haters have always been with us—it is the world’s oldest and longest running form of hatred and prejudice. And ever since 1948, Israelphobia has been going full tilt. But especially since October 7, this has all ramped up to insane levels.

So many people that I used to know and respect as level-headed conservatives and Christians can no longer be called either. Too many have totally lost the plot and are now spewing the most malicious and diabolical hatred and contempt—with Jews being the main target. How this could happen only has one real explanation.

The truth is, ugly and entrenched antisemitism is not merely intellectual or ideological, but ultimately spiritual. It poisons the mind and the heart, and it gives Satan a wide-open point of entry into those who embrace and coddle it. It really is a poison that destroys the soul. Asking legit questions about anything, including Israel, is of course one thing, but a continual hatred of all things Jewish and Israeli is quite another.

A few days later I spotted a terrific piece by Dr Tim Orr, who has a background in Islamic studies and is an Evangelical minister. He starts his piece as follows:

Antisemitism is the world’s oldest and most persistent hatred. No other form of prejudice has crossed as many civilizations, reshaped itself across so many centuries, or survived so many moral revolutions. What began as a religious accusation later became racial ideology, then political doctrine, and today disguises itself in the language of human rights. Each era reinvents the justification, yet the hostility remains. Historians can trace its evolution, and sociologists can map its patterns, but the deeper question—why this hatred endures with such supernatural resilience—cannot be answered by material analysis alone. Antisemitism is not just a social disease; it is a spiritual rebellion. To face it truthfully, one must look beyond psychology and politics to the moral and metaphysical drama that has shaped it since antiquity.

He goes on to say this:

The persistence of antisemitism cannot be understood apart from modern humanity’s loss of a moral vocabulary. Cultural historian Andrew Delbanco observed that modern societies have lost the language to speak meaningfully about evil. We still witness cruelty and destruction, but we explain them away as social dysfunction or psychological damage. Evil, once seen as rebellion against divine order, is now treated as pathology, misunderstanding, or accident. This shift has stripped moral clarity from public life. Without the framework of transcendence, the concept of sin evaporates, and all behavior becomes morally negotiable.

That loss has profound consequences. When evil cannot be named, it cannot be resisted. Antisemitism thrives in precisely such moral confusion because it disguises itself as virtue. Modern people who reject the idea of objective moral truth often find themselves vulnerable to moral inversions—forms of hatred cloaked in the language of compassion or justice. When societies lose their belief in good and evil as real, metaphysical categories, they also lose the ability to recognize the oldest manifestation of evil in their midst. The hatred of Jews, therefore, survives because it finds refuge in a culture that no longer believes evil exists.

Orr reminds us how the internet is compounding the problem:

The internet, once hailed as a tool of enlightenment, has become an amplifier for moral confusion. Online platforms reward outrage, cultivate suspicion, and spread dehumanizing narratives at unprecedented speed. Antisemitic ideas thrive in these spaces, often cloaked in humor, irony, or pseudo-intellectual posturing. The virtual world functions as a spiritual arena where old hatreds mutate and multiply. In this sense, the internet has become a theater for the same moral drama that has defined history—the rebellion of evil against the sacred.

He closes this way:

Dershowitz and Shapiro both observe that antisemitism reveals more about those who hate than those who are hated. Societies invoke it when they seek a scapegoat for their own moral failure. Scapegoats may change, but the need for them persists wherever guilt is denied. Yet despite this recurring hatred, Jewish survival testifies that evil never has the last word. Every empire that sought to annihilate the Jews—Egypt, Babylon, Rome, Nazi Germany—has vanished. The Jewish people remain. Their survival is not merely historical resilience but theological witness: proof that divine purpose endures beyond human malice.

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