At least two prominent attempts are to be mentioned in this connection:

First, in the 2nd century A.D. the advance of a certain Marcion of Sinope, who rejected the OT in its entirety and even "purged" "New Testament" writings (a New Testament in today's form did not exist at that time) from the OT. And in the 20th century - more precisely in the shadow of the Third Reich - the so-called "Deutsche Christen (DC)" (German Christians), who made it their goal to "free" Christianity from everything Jewish.I will only discuss Marcion at this point and leave the 20th century to others.

First a remark: As with many counter-positions/heresies in the early church, these are often only fragmentarily preserved in the writings of the church fathers, ergo we rarely have coherent text passages in which the persons themselves have their say. The same is true of Marcion, whose theology is known to us mainly from the controversial writings of his opponents.

Marcion, a shipowner from Asia Minor, influenced by Gnosticism, developed a doctrine of salvation that was dualistic in structure. He believed that the world was void and evil and that the liberating, new possibility created in Christ lay in overcoming this evil world. The center of his doctrine was the therefore the idea of two competing gods. On the one hand, there was the God who had created the world and who could be equated with the God of the Old Testament. On the other side was the God who had revealed himself in Christ, the true God, who was superior to the dark creator God and had no part in creation. This good God, according to Marcion, had not created a contemptible physical world, but an invisible world. And while this was eternal, the creation of the "Jewish" God was doomed to decay. Also, this God did not torment people with laws, but was pure mercy. But this mercy was as such also not completely unconditional. Only those who acknowledged the Son of the good God and his work would be saved. Of course, since this theology is clearly at odds with the New Testament texts, Marcion made use of a "sanitized" gospel (EΥΑΓΓΕΛΙΟΝ) and ten "sanitized" Pauline letters (ΑΠΟΣΤΟΛΙΚΟ). These, in Marcion's view, had to be purged because they had been corrupted by the sinister creator God. With regard to the Pauline letters, Marcion took over only individual elements and sharpened them in an anti-Jewish way by tearing the Christian message of salvation completely out of its Jewish roots. Paul's ethics were understood as a call to turn away from the law and to asceticism in celibacy and fasting. Marcion himself, as well as his teachings, were condemned by the early church. Nevertheless, his theology plays a not insignificant role, since it gave early Christianity the impetus to think about its own canon, even if this was ultimately only binding for the first time in the Council of Trent (1545-1563) - as a reaction to Protestantism.

Adolf Harnack: Marcion. Der moderne Gläubige des 2. Jahrhunderts, der erste Reformator. Die Dorpater Preisschrift (1870). Critical edition of the handwritten copy edited by: Friedemann Steck, Berlin/New York 2003.

Bernd Moeller: Geschichte des Christentums in Grundzügen, Göttingen 2004.

Dieter T. Roth: The Text of Marcion’s Gospel, Leiden/Bosten 2015.