Podcast appearances and mentions of david pileggi

Is the Holocaust fading from living memory—and if so, what are the consequences? In this sobering and historically grounded conversation, Dru Johnson speaks with longtime Jerusalem resident and Anglican rector David Pileggi about why the Holocaust must be understood not merely as Jewish history, but as a defining event in modern human history. Pileggi argues that the Holocaust was not simply a tragic episode within World War II—it was central to the war's origins and its catastrophic consequences. Drawing on Christopher Browning's Ordinary Men, the discussion explores how middle-aged, non-ideological German reservists became mass shooters—not primarily because of fanaticism, but because of conformity, fear, propaganda, and social pressure. The conversation moves beyond gas chambers to the psychology of genocide, asking how “normal” people participate in extraordinary evil. The episode also examines the roots of antisemitism, conspiracy thinking, and scapegoating—patterns that continue to resurface in modern political discourse. Pileggi offers a nuanced perspective on Jewish-Christian relations, contemporary Israel, and the responsibility Christians bear in resisting dehumanization and ideological hatred. This episode challenges listeners not merely to remember history—but to act wisely in the present so that its darkest chapters are not repeated. To learn more about the tours mentioned in this episode, see here: https://narrowbridgetour.com/ If you are interested in Ordinary Men, you can learn more here: https://www.harpercollins.com/products/ordinary-men-christopher-r-browning?variant=32207518924834 We are listener supported. Give to the cause here: https://hebraicthought.org/give For more articles: https://thebiblicalmind.org/ Social Links: Facebook: https://www.facebook.com/HebraicThought Instagram: https://www.instagram.com/hebraicthought Threads: https://www.threads.net/hebraicthought X: https://www.twitter.com/HebraicThought Bluesky: https://bsky.app/profile/hebraicthought.org Chapters: 00:00 The Impact of Historical Memory 12:04 The Holocaust: Lessons for Today 18:20 Ordinary Men: The Psychology of Perpetrators 28:54 The Psychological Impact of War and Choices 35:30 Racial Nationalism and Its Consequences 40:34 The Role of Antisemitism in Nazi Propaganda 46:28 The Dangers of Dehumanization 53:19 Critiquing Israel and Supporting Jewish People  

Ancient Israel was thrown into despair and hopelessness in 722 BC when Assyria conquered much of its land in the north (Zebulun and Naphtali). Yet the prophet Isaiah could foresee a time when gloom would turn to joy because “a son is given, and the government will be upon his shoulder, and of the increase of his government and peace there will be no end.” In many societies today we find ourselves in such darkness that gloom, fear, and despondency cover our lands. The Good News is that the Son and His invitation have been given: Repent, for the Kingdom of Heaven is at hand.

In the first chapter of John we encounter three questions: Who is Jesus? What do you want? Where are you staying? These questions are just as relevant today as they were two thousand years ago, challenging us to set our desires in order and to abide with Jesus, the Lamb of God who takes away the sin of the world.

Jesus' baptism by John in the Jordan River is commonly thought to be the same rite that is practiced by Christians today. But there are significant differences and much for Christians today to consider carefully in that account – especially John's call to repentance, hearing the voice of God, and the need to "fulfill all righteousness.” When understood in the context of Matthew's Gospel, this phrase helps us focus on what is important and not end up majoring on minors.

This line from a popular Buffalo Springfield song sums up well the life of King Herod the Great. His insecurity and fear drove him to rule with a cruel hand, killing members of his own family and slaughtering the innocents in Bethlehem. This is not just First Century history; it is also a tale of our times. The worrisome rise of uncertainty and paranoia is causing many to look for scapegoats (anti-Semitism) and to demand an immediate fix for our problems. But it's the expanding rule and reign of King Jesus that is the best response to such recklessness, which, if left unchecked, will bring disaster upon us all.

The season of Advent calls us to repentance, humility, and spiritual readiness and directs us to align our lives with God's purposes even in these times of uncertainty and conflict. Biblical hope enables us to trust and remain faithful while looking forward to the fulfilment of God's redemptive work in Jesus the Messiah.

Jesus teaches us to watch and prepare for His return. Yet that teaching is relevant for more than just the Last Days. It prepares us for the unexpected and helps us remain faithful in the face of disappointment, misfortune, or disaster. And it enables us not to miss the day of God's visitation.

When reading prophetic passages we often overlook that they have something to teach us today. Paul, when warning the Thessalonians not to be deceived about the Lord's coming, highlights the need to love the truth and adhere to the tradition that he handed down to the church. This will also help us to stand firm in difficult times and enable us to resist the deception and lawlessness and in our midst.

The first chapter of Ephesians is one of the most beautiful passages in the New Testament and has inspired uncountable sermons and commentaries. But if we overlook its Jewish context, we miss the full riches of what Paul is teaching about our identity in the Messiah of Israel.

The parable of the Tax Collector and the Pharisee may not be as simple and straightforward as it appears. One Jewish theologian has suggested that Jesus set a trap for his listeners in order to expose the ever present self-righteousness and hypocrisy of the human heart. But we just don't hear how shocking this story is unless we understand its social and historical context

After Jesus healed the ten lepers only one came back to express his gratitude. This story in Luke's gospel teaches us that our worship cannot be separated from gratitude for what God has done for us. His instructions for celebrating during Succot highlight the ways we should rejoice and also avoid the pitfalls that keep us from expressing heartfelt thankfulness.

When the apostles ask Jesus to increase their faith, what are they requesting? A related passage in Habbakuk reads, “The just shall live by his faith (Heb.emunah). This word has a cluster of meanings: trust, belief, persistence, fidelity or faithfulness. By examining the times in which Habbakuk lived (not much different from ours) we can come to a better understanding of what it means for us to live by His faithfulness.

The Feast of Michael and All Angels draws our attention to the nature of spiritual warfare and the battle that intensified with satan's rage at Jesus' enthronement. This Feast Day highlights an aspect of the gospel which is more than receiving our great salvation by faith. It gives us our marching orders as agents of King Jesus, calling us to advance His influence and authority over the enemy. Although we're caught up in the hostilities, the Book of Revelation assures us that despite any causalities along the way, our resilience and testimony will overcome.

The story of Abraham, especially the binding of Isaac, has become closely associated with the Feast of Trumpets/Rosh Hashanah. Abraham was promised great blessing, yet his life was full of challenges and hardships from start to finish. At the beginning, God asked him to give up his past and go to a foreign land … somewhere. Even towards the end of his life the testing wasn't over. Abraham was asked to give up his future–his beloved son, Isaac. After undergoing so much why did God continue to test him? Why does the Lord continue to test us? And what's the connection with the blowing of the shofar?

We often find ourselves in messy entanglements in our families, work, and more, that seem to be beyond our control. These situations often confuse and immobilize us from living the way that God desires. Today's readings (highlighting Moses, Jesus, and Paul) shed light on how we can live faithfully in the midst of life's complications.

As we approach the season of repentance and intercession in the biblical/Jewish calendar, we turn our focus to mercy and justice and to God who is both. In the discourse on Mt. Sinai, Moses did not relent from interceding before God for a sinful people revealing some essential truths about the cost and the power of intercession.

In our readings today, the message of Jeremiah could not be more timely. Too often we ignore His refreshing, flowing water and build our own leaky cisterns. So in repentance we are called to reject these forms of idolatry (anything we treasure and depend upon more than Him) and return to a joyful relationship with our Father, our Sustainer. Let us pray that He will bring to light those things, even the most subtle, that keep us from drawing near to be forgiven, cleansed and transformed by His Holy Spirit.

When we read about Jesus confronting a rural, unlearned synagogue official over Sabbath observance we can easily misunderstand Jesus' teaching about the 7th day of the week and also His teaching on the Torah in general. This incident raises questions on how we Christians should approach the Sabbath. Does it have more value for us than simply a day of rest? Our communities can gain invaluable insights from some of the great Jewish theologians of the past. These insights are not only biblical but point to a deeper understanding that can take us beyond the usual Sabbath controversies.

Jesus commands us, “Do not be afraid!” and He gives the very best reason – the Father has given us the Kingdom. This reality enables us to deal with our fears that grow out of past experiences and a worry that God or others are keeping something good from us. Yet the teaching of Jesus is not a naive irresponsibility but a transformation of these fears. Using examples from the lives of Jewish scholar David Flusser and Pope John Paul II, we illustrate how to deal with fear – both big and small.

The latest round of wars in the Middle East (Gaza, Lebanon, Iran, Yemin and Syria) has produced international outrage and has led to a dangerous rise in anti-Semitism around the world. Many in the Church are largely indifferent, while in other parts of the Christian community a huge amount of energy is being expended either criticizing or supporting Israel. Yet one thing seems to be lacking. There is little genuine lament as modeled for us by the Psalms and other books in the Bible. On this very day that Israel mourns the destruction of the two temples, we ask what the Book of Lamentations can teach us today.

Jesus sent out seventy-two disciples to heal and demonstrate the Kingdom of God. Like those followers who rejoiced at overcoming the demonic, we too may have misguided priorities and a limited understanding of the Kingdom. Along with the name of Jesus, they overcame evil through obedience, humility and a dependence on the hospitality of others. These values not only allow God to rule in our lives but lead to a peace which brings about the crushing of Satan under the feet of the church.

We are easily anesthetized by the routine and mundane. When disaster strikes in the form of war, earthquakes, civil unrest, etc., we take ourselves off autopilot and come alive, and we often (and secretly) find life more meaningful for a while. Something similar can happen with Bible prophecy. The recent events in the Middle East has excited some in an unhealthy way. Yet as Jesus made his way to Jerusalem he challenged us to find our purpose and meaning in the responsibilities and blessings of attaching ourselves to Him and participating in His life. This we will find more purposeful (and challenging) than the “thrill” of any disaster or future speculation.

We are now in the Pentecost season and we're celebrating the very Person who creates, sustains, and renews all of life. Sadly, many of us think of the Holy Spirit as an abstract power largely there for our blessing or equipping. But more than just being the source of gifts, it is through that Spirit that we are given the indwelling Presence of divine (eternal) life that we share with the Father and the Son. When Jesus talks about this indwelling He connects this reality to love, preventing us from treating our relationship with Him and with one another as something for our own benefit. And just as the Holy Spirit continually renews the creation He will continually renew us. Our readings today point the way to respond to that invitation.

The festival of Shavuot (Pentecost, lit. weeks) celebrates one of the most glorious events in Scripture – God's revelation at Sinai. Once we grasp that glory is the tangible manifestation of God's presence and goodness, we gain a deeper understanding of Jesus' teachings in John's gospel, where he promises to share His glory with us. This is not a mystical experience that falls out of the sky but it comes when we imitate Him in love and unity.

There is an unceasing human longing to return to Eden, and in virtually every generation since our expulsion we have hoped to regain a paradise lost. Yet our ultimate destination is not a garden, but a city – the New Jerusalem. The imagery of this place where God will finally dwell with his people is of a garden-city, dazzling with precious jewels, healing trees, and a crystal clear river flowing over pure gold. We may be tempted to think of this like a fairy-tale, except that Paul reminds us of all that we've already received in the Holy Spirit – and it's just a downpayment of glorious things to come. (Eph. 1)

Secular historian Tom Holland has shown how the Christian revolution and its concept of sacrificial love has changed our world – so much so that we tend to take it for granted. Yet while love remains central to our lives and culture, it is often misunderstood and distorted. Jesus commands his friends to love one another as he loved them, and in John's gospel we see how it's practical and concrete: Jesus' encounter with the Samaritan woman; his provision at the wedding at Cana; how he deals with Judas, and more ... Passages in Deuteronomy help us understand Jesus' biblical concept of love and reject the way our modern culture distorts and practices “love."

Peter's sermon at Caesarea proclaimed the reality of the Resurrection that should shape culture, politics and everyday life. That message is just as relevant for us today as we face many of the same issues. We have a high calling to live in the light and power of the Resurrection and carry the Good News of God to the world.

Luke is the only Gospel that reports Jesus weeping over Jerusalem upon his triumphal entry. In that account, Jesus warns that the city he loves is rushing towards a self-inflicted disaster. Often we assume Jerusalem was judged because of Jesus' crucifixion. But Jesus explains that Jerusalem not only failed to recognize the “time of God's visitation”, but also did not know what made for peace – putting his teachings into practice. For much of Church history we have vilified the Jewish people for “rejecting Jesus” without asking if we, in essence, do the same. Do we fail to take the words of Jesus seriously? Do we fail to notice when God comes to us in renewal or judgment? We also need to remember that the same Jesus who wept when he foresaw the destruction of Jerusalem also prophesied that a day of restoration was coming!

Our Gospel passage highlights the role of the Spirit in the ministry of Jesus in both prophetic utterance and the working of miracles. These Scriptures challenge us to examine the true nature of prophecy and the dangers to those who exercise the gifts of the Spirit while ignoring Jesus' teaching.

In the Shadow of the Temple - In Memory of Dwight Pryor | Rev. David Pileggi by Christ Church Jerusalem

Jesus' inaugural sermon in his home town synagogue frames his ministry in the words and context of the Jubilee redemption. According to Leviticus, the release of all debts and slaves, and returning land to its original owner is to happen every 49 years - a Jubilee on Yom Kippur, the day of repentance. Jesus' offer of salvation for the World to Come (forgiveness of our sins/debts) and for salvation in this present age (healing and deliverance) along with the necessity of repentance should no longer be abstract or mysterious to us. “Repent for the Kingdom of Heaven is at hand.”

For this episode, I spoke with David Pileggi Jr. (@DavidPileggi), an occasional actor, content creator, and Sr. SharePoint Engineer at Staples, on how humor in the workplace can help you to build trust, drive engagement, and create a healthy company culture. You can find more information about my guest on my blog at https://buckleyplanet.com/2025/01/collabtalk-podcast-episode-159-with-david-pileggi-jr/

Attending a wedding at Cana was Jesus' first public event recorded in the Gospel of John. His presence at an ordinary occasion and the miracle of making a huge amount of wine sets the tone for this Gospel – Jesus is more than sufficient for any human need. At this event we get our first glimpse of discipleship. Before any of the Twelve began to believe and follow him, Jesus' mother emerges as the first disciple and one that we should emulate. Discipleship based on her model of faith and loyalty always points to Jesus, "Do what he says”, and not to Mary herself.

The immersion of Jesus is remembered every year in liturgical churches, yet it can be confusing for Christians if we don't understand the Jewish context of that important event. That context includes the call to radical repentance, the role of the Spirit in anointing Jesus for prophetic utterance, and the heavenly voice that affirms His identity – and ours as believers as well.

ZECHARIAH, MARY, ANNA AND SIMEON | Luke 1-2 with David Pileggi by Christ Church Jerusalem

THIS IS THE BLESSING | Joshua 1:1-18 with David Pileggi by Christ Church Jerusalem

"My kingdom is not of this world.” So Jesus stated when He stood before Pilate, the Roman governor. The reality of God's kingship and sovereignty in the world is best understood by taking into account the Jewish thinking of Jesus' day. This will help every Christian come to a deeper understanding of the Kingdom of God as proclaimed, illustrated and demonstrated by Jesus of Nazareth. “I must proclaim the good news of the Kingdom of God to the other towns also, because that is why I was sent.” (Luke 4:43)

In a day and age when sainthood seems impossible we must not lose sight of our ongoing relationships with those faithful Christians who have gone before us. While we do not venerate or pray to saints, those who died in Christ are still very much alive and their faithfulness continues to show us how it is possible to finish the race that is set before each one of us. This reality is strengthened when we remember that when the Church gathers we join them as they continually worship around God's throne.

Many of us think of joy as a spontaneous emotion, and perhaps some of us recognize that it's the mature fruit of the Spirit. Yet God commands all His people to be joyful during the Feast of Tabernacles as they remember His provision in the wilderness. Psychologists and therapists now recognize that joy comes to the grateful, something the Hebrew Bible has been teaching for millennia in the most practical of ways, showing us what it means to be made in God's image.

The Feast of Michael and All Angels highlights the spiritual warfare that Satan continues to wage upon the earth. His goal is not only to create chaos in “the world” but also among the saints. Never before in history have we been so bombarded by lies, fake news and deception that even we can become confused, demoralized and inactive. Let us not fall for this trickery but remember that God has given us all we need to resist the devil, live the truth, and bring Him glory.

More than any other gospel writer Mark writes that Jesus was a teacher, yet unlike the others he records very little teaching. But what Jesus was teaching and how He taught can be recovered once we begin to understand the principles that guided First Century Jewish discipleship. That context is more than just historically interesting and remains relevant for Jesus followers today.

Belief, in modern minds, can be relegated to the realm of simple thought. But when Jesus commands belief, He means obedience–a kind of holistic behavior that reveals underlying belief. So when self-professed "believers" in Jesus pick and choose when to obey Him, they stir up in themselves the beginnings of eventual treachery. Even Judas' infamous betrayal of Jesus began as nothing more than a simple turning away from Jesus. May we ever prepare our hearts to repent of our own budding treacheries. Readings: Joshua 24:1-2a, 14-18; Psalm 34:15-22; John 6:56-71

Contrary to God's will the people of Israel clamored for a king. They were desperate for security, especially from the Philistines, but were forewarned by Samuel the prophet that the burden of kingship would be crushing. Even David, the most ideal of rulers ended up abusing his power as seen in rape and murder (Bathsheba/Uriah). And when Jesus feeds the 5.000 the people want to seize him and make him king. Yet the kingship of Jesus is radically different from what many of us understand, and in our craving for security and provision we should be mindful of whom we ask to rule over us. The lessons of Jesus' miraculous provision are important for the perilous times we find ourselves in now. Readings: 2 Samuel 11:1-15; 2 Kings 4:42-44; John 6:1-21

The rejection of Jesus at Nazareth is not inherently a Jewish rejection of the Messiah's teachings–his followers would go on to other Jewish towns that received that same message. The call of discipleship is holistic and thus it demands a humble approach to the one in whose pattern a disciple would be molded. Where that humility (otherwise seen in action as faith) was absent in Nazareth, it abounded elsewhere in the Galilee. Readings: Psalm 48; Mark 6:1-13

Spying and lying may seem counterintuitive for the people of God, but the story of Rahab requires a context more complicated than some modern paradigms of morality. There is a righteousness to her behavior, and this week we discuss what that is.

In Mark 5, we are faced with two accounts of healing: that of a woman with an emission of blood, and the raising of a young girl from the dead. Both are examples of life-restoration. The latter story is more obvious, but the former story also deals directly with death (as "the life is in the blood," Leviticus 17:11). Jesus, then, is God-at-war with death–rescuing us from the inevitable consequence of our sinful, fractured world. We, too, wage war on death as we embolden one another further into faith, by which we invite God's rule and reign over our lives to rid us of death itself. Readings: Lamentations 3:22-33; Psalm 130; Mark 5:21-43

The story of Jesus silencing the storm not only tells us something essential about Jesus but also about his disciples - both ancient and modern. Like the disciples in the boat, our faith can be overcome by fear and can fail us during times of upheaval and uncertainty. At such times we can become offended by what we consider to be God's lack of concern for us, just like those disciples being swamped by the waves. "Don't You care? A failure to deal with those fears will keep us from becoming partners with God, being obedient and taking the risks to perform the mission that God has for each one of us. Readings: Job 38:1-18; Psalm 107:1-32; 2 Corinthians 5:14-21; Mark 4:35-5:20

As the evangelical world rediscovers the Jewishness of Jesus, we enrich our understanding of His full human identity. But it can be difficult to understand his "Jewishness" in contrast to his contemporaries, most notably among the Pharisees. When we find him accused of breaking Torah (Mark 2), and when he criticizes Pharisaical practices in turn, we are thrown into the same confusing debate alongside his disciples: what kind of Jewish rabbi is Jesus? Readings: Deuteronomy 5:12-15; Psalm 81:1-10; Mark 2:23-3:6

The celebration of Trinity Sunday gives us the opportunity to deepen our understanding of God and His saving work. It is so much more than the forgiveness of sin and justification. It also means healing and transformation, enabling us to put away our harmful individualism and self-interest and become the children of God, living with one another in a way that displays that holy life our Father shares with the Son and Spirit. Readings: Isaiah 6:1-8; Psalm 29; Romans 8:12-17; John 3:1-17

Recently on the Upstream podcast, my colleague Shane Morris sat down with David Pileggi, the rector of Christ Church in Jerusalem. His work there involves helping Palestinian children through increased access to hospital care and combating trafficking. He also educates Christians about the Jewish context of their faith. Fr. Pileggi has served as an Anglican minister in Jerusalem for over 40 years.  From that perspective, he thinks that the most important aspect of the Israeli-Hamas conflict is missed by many in the West.   "Probably at its heart there is a religious underpinning that most secular people in the West don't understand because many Westerners, especially Western elites, can't take religion seriously. And so, they focus on land, or refugees, or human rights, etc., etc. And I don't want to deny that any of these are important, especially to the Palestinians. But there's something a lot deeper that's going on."   In general, shaped by a secular vision of life and the world, Westerners tend to underestimate the significance of religion. In particular, Westerners fail to understand how committed Islamists are to their vision of life and the world, especially considering Islam's most significant rival religions:   "The Islamicists in Palestinian society said, 'we don't want two states for two people. We want Palestine to be free from the river to the sea. We want Palestine to be an Islamic state. The Jews have no theological right. They have no claim theologically to a piece of territory that was once Islamic and really technically can't revert to or can't become Jewish, because Jews, like Christians, are second-class citizens within the Islamic world, and they have no right to rule or to reign over Muslims or have no right to take control of territory that was once Islamic.'"   There's also the issue of moral clarity, something that a secular vision of life and the world also cannot sufficiently undergird.  "What happened on October the seventh was a genocide. Genocide can never, ever be justified. And if people don't have enough maturity and enough historical nuance, or maybe even just common sense to say, 'I support the Palestinians, but at the same time, I'm going to condemn Hamas, or I cannot support what they did,' then our society is in huge trouble. And I almost worry more about the United States than I would worry about Israel."  Postmodernism further corrupts the secular vision by superimposing an alternative moral vision, a pre-determined moral vision built on Marxist categories of oppressed and oppressors. This inevitably devolves into what Fr. Pileggi called a “romanticized” view of people, rather than a realistic one.  "Being pro-Palestinian also means you don't romanticize the Palestinian people. You see them honestly for their good points and their bad points, for their weaknesses, for their strengths. And the same goes for Israel, right? Our relationship with the Jewish people, it's not based on certain romanticism or biblical fundamentalism. … And by the way, neither should the basis of our support for Israel be some kind of Islamophobia or dislike of Arabs, whatever that may be. … We look at Israel, we can see the good parts of the society and we can also see, you know, where the society is weak and perhaps fails ethically or morally."   Fr. Pileggi's realism is helpful, not only because of his decades of experience in this contentious part of the world, but also because it's a biblical realism. Though his prescription may sound simplistic, it's where any Christian vision of human conflict should leave us:  "You know, people tell me, 'Well, what's the answer to this Middle East problem?' The answer is Jesus. Right? Jesus is the answer. And I think one of the things that we've learned over the years [is] that saying you believe in Jesus, saying you admire Jesus, doesn't get you very far. … If there's going to be transformation in the lives of a community, or transformation in a family or a society, [we] have to put the teachings of Jesus into practice."  To hear the entire conversation with Father Pileggi, rector of Christ Church Jerusalem, search for the Upstream podcast with Shane Morris, wherever you listen to podcasts.  This Breakpoint was co-authored by Kasey Leander. For more resources to live like a Christian in this cultural moment, go to breakpoint.org.