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This article explores the interrelationship between the two major issues that the theologians of earliest Christianity were pondering, i.e., how to explain the suspension of the eschaton, and how to understand the relation between Christ believers and the people of Israel. Whereas within a couple of decades a number of answers were already given to the former question in order to appease the questioners and marginalize the topic, the answer to the latter question has been not only formative for all Christian thinking for two millennia, but also utterly destructive for Jewish–Christian relations throughout the ages. This article recognizes that after two thousand years of supersessionism, it takes a lot of work to articulate a Christian theology which is fulfilment without supersessionism—but not as much work as the first generations of Christ believers had to devote to de-eschatologizing their message in order to be able to hand it over to future generations of Christians. They prevailed the challenge of their time—will we?

“I Have Come Not to Abolish but to Fulfil”: Reflections on Understanding Christianity as Fulfilment without Presupposing Supersessionism