反犹太教主义
Contrasted with antisemitism

参见：Religious antisemitism
"The terms 'anti-Judaism' (the Christian aversion toward the Jewish religion) and 'antisemitism' (aversion toward the Jews as a racial or ethnic group) are omnipresent in the controversies over the churches' responsibility with regard to the extermination of the Jews" and "since 1945, most of the works on 'anti-Semitism' have contrasted this term with 'anti-Judaism'".
According to Jeanne Favret-Saada, the scientific analysis of the links and difference between both terms is made difficult for two reasons. First is the definition: some scholars argue that anti-Judaic refers to Christian theology and to Christian theology only while others argue that the term applies also to the discriminatory policy of the churches [...]. Some authors also advance that eighteenth-century catechisms were "antisemitic" and others argue that the term cannot be used before the date of its first appearance in 1879. The second difficulty is that these two concepts place themselves in different contexts: the old and religious for the anti-Judaism' the new and political for anti-Semitism.
As examples regarding the nuances put forward by scholars:
Leon Poliakov, in The History of Anti-Semitism (1991) describes a transition from anti-Judaism to an atheist anti-Semitism going in parallel with the transition from religion to science, as if the former had vanished in the later and therefore differentiating both. In The Aryan Myth (1995) he nevertheless writes that with the arrival of anti-Semitism, "the ineradicable feelings and resentments of the Christian West were to be expressed thereafter in a new vocabulary". According to Jeanne Fabret, "[if] there were fewer Christians going to church during the age of science, [...] religious representations kept shaping minds.
For Gavin Langmuir, anti-Judaism is concerned with exaggerated accusations against Jews which nonetheless contain a particle of truth or evidence, whereas antisemitism reaches beyond unusual general inferences and is concerned with false suppositions. Thus Langmuir considers the labelling of Jews as 'Christ-killers' is anti-Judaic; accusations of well-poisoning, on the other hand, he regards as antisemitic. In his view, anti-Judaism and antisemitism have existed side by side from the 12th century onwards and have strengthened each other ever since. The blood libel is another example of antisemitism, though it is based in distorted notions of Judaism.
David Nirenberg, in his 2013 book Anti-Judaism: The Western Tradition considers the allegation of Jewish impiety toward the gods and misanthropy, a core element of anti-Judaism in the version formulated by Manetho, to reflect a pathology arising in  ancient Egypt, that came to underwrite Western civilization, flowing thereafter from Nicene Christianity, through Islam and the Crusades to Enlightenment Universalism to the present day defining it as a "theoretical framework for making sense of the world in terms of Jews and Judaism."
In agreeing with Nirenberg's analysis and conclusion while recommending the book, Paula Frederiksen presents his thesis with these quotes:  “Anti-Judaism should not be understood as some archaic or irrational closet in the vast edifices of Western thought,” Nirenberg observes in his introduction. “It was rather one of the basic tools with which that edifice was constructed.” And as he ominously concludes, hundreds of pages later, “We live in an age in which millions of people are exposed daily to some variant of the argument that the challenges of the world they live in are best explained in terms of ‘Israel’.”  She describes the formation of Early Christianity as "warring sects of mostly ex-pagan gentiles", stating that "the war was against heresy; the target was other gentile Christians. But the ammunition of choice was anti-Judaism.
Jean-Paul Sartre's essay The Anti-Semite and the Jew observes that "if the Jew did not exist, the antisemite would invent him."
Anti-Judaism has been distinguished from antisemitism based upon racial or ethnic grounds (racial antisemitism). "The dividing line [is] the possibility of effective conversion [...]. [A] Jew ceases[] to be a Jew upon baptism." However, with racial antisemitism, "the assimilated Jew [is] still a Jew, even after baptism [...]." According to William Nichols, "[f]rom the Enlightenment onward, it is no longer possible to draw clear lines of distinction between religious and racial forms of hostility towards Jews [...]. Once Jews have been emancipated and secular thinking makes its appearance without leaving behind the old Christian hostility towards Jews, the new term antisemitism becomes almost unavoidable, even before explicitly racist doctrines appear."
Similarly, in Anna Bikont's investigation of "the massacre of Jews in wartime Jedwabne, Poland" in The Crime and the Silence, she recognizes the presence of antisemitism as a result of religious influence that is blurred with anti-Judaism characteristics. Bikont's explanation of life in Poland as a Jew post World War I reveals how it is often difficult to distinguish between anti-Judaism and antisemitism during this time of growing anti-Judaic ideology. Poles and Jews "lived separate lives and spoke different languages" which prevented Jews from fully assimilating into Poland culture. Jewish religious culture remained present and Jew's "social and cultural life ran on a separate track" compared to Poles. The ethnic differences were made more obvious through the obvious differences in culture which fuel anti-Judaic acts. Although Jews ran separate lives from Poles, they coexisted for a long time. "Jews, especially the young, got along fine in Polish, but at home they spoke Yiddish." Socially, Jews and Poles often participated in "picnics, festivities [together]… but Jews [were] often met with an unfriendly response from Poles, and in the latter half of the thirties they were simply through own of these organizations." Bikont believes that negative views towards Jews were reinforced through religious organizations like the Catholic Church and National Party in northern Europe. "The lives of Catholics revolved around the parish and the world of churchgoers, as well as events organized by the National Party, which was blatant in its exclusion of Jews. Bikont considers that the murderous actions towards Jews in Poland resulted from "[teachings of] contempt and hostility towards Jews, feelings that were reinforced in the course of their upbringing." These events are classified as antisemitic because of the change from increase of hostility and exclusion. The delusional perception of Jews escalated in 1933 when there was a "[revolution that] swept up the whole town... 'Shooting, windows broken, shutters closed, women shrieking, running home." Bikont believes that these violent aggressions towards Jews are considered acts of antisemitism because they are performed as revolutionary acts that were a part of the National Party's agenda. Much of the difference between defining anti-Judaism from antisemitism relies on the source of influence for beliefs and actions against Jews. Once Jews were viewed as the other from Poles, the discrimination transformed from ideology of religion to race which are shown through acts of violence.