Pastor Steve Paulus

Patristics Part Two

Excursus: The Breakdown of Judaism

Developments in the Post Apostolic Church

Apologists

The Church at Alexandria

The Church in North Africa

Nicene and Post Nicene Church

The Councils

The Heresies

The Schism between Orthodoxy and Catholicism

The Crusades

Excursus: The Break with Judaism.

Early Palestinian Christianity, New Testament Sources: The earliest followers of Christ were Palestinian Jews, from Galilee, Decapolis, Transjordan, Jerusalem and Judea (Matt 4:25). Later converts were made in Jerusalem on the day of Pentecost including Hellenistic Jews. After the persecution, Jewish Christians were found as far as Antioch and Damascus (Acts 9,11). Paul and Barnabas commenced their mission westward to Cyprus and Galatia, etc. (Acts 13ff). Shortly after their return to Antioch there arose a dispute concerning the inclusion of Gentiles into the church.

Development of Jewish and Gentile Christianity: It is clear that by this time the Christian faith was widespread among Jewish believers throughout Palestine (Acts 9:31). After the Antioch dispute, the Jerusalem Council established a practice for the inclusion of Gentiles. Judaizers arose who insisted that Gentile converts be circumcised and keep the Old Testament Law (Acts 15:1ff.).

Jewish Wars of 66-70 A.D.:

The whole body, however, of the church at Jerusalem, having been commanded by a divine revelation, given to men of approved piety there before the war, removed from the city, and dwelt at a certain town beyond the Jordan called Pella. Here, those that believed in Christ, having removed from Jerusalem... the divine justice for their crimes against Christ and his apostles, finally overtook them, totally destroying the whole generation of these evildoers from the earth" (Eusebius, Ecclesiastical History, p.86).

Jewish Christians left Jerusalem and Galilee for Pella in Transjordan before the outbreak of the Jewish War. After A.D. 70, Christians were excluded from the synagogue. Later the curse was invoked against them in synagogue services (birkat-ha-minim, benediction against the heretics). "For apostates let there be no hope, and the dominion of arrogance (Rome) do Thou speedily root out in our days; and let the Nazarenes (Christians) and the heretics perish as in a moment, let them be blotted out of the book of the living and let them not be written with the righteous. Blessed art thou, O Lord, who humblest the arrogant." (Benediction 12 of the Eighteen Benedictions, Ferguson, Backgrounds of Early Christianity, p. 460).

Ebionites:

These are properly called Ebionites (from Hebrew for poor) by the ancients as those who cherished low and mean opinions of Christ. For they considered him a plain and common man, and justified only by his advances in virtue, and that he was born of the Virgin Mary, by natural generation. With them the observance of the law was altogether necessary, as if they could not be saved, only by faith in Christ and a corresponding life... in consequence of such a course, they have also received their epithet, the name of Ebionites, exhibiting the poverty of their intellect. For it is thus that the Hebrews call a poor man. (Ecclesiastical History, p.112-3).

Rise of Rabbinic Judaism and Anti-Jewish Polemic of the Fathers:

From the first century, relations between Jews and Christians were marked by hostility -- the opposition between an established religion and an offshoot claiming to have supplanted it. Leaders of each religion criticized the other faith. In particular, Christian ecclesiastical authorities and writers developed a set of themes to demonstrate to Christians and potential converts the inauthenticity of Judaism....From the early fourth century, a series of church councils enacted canons seeking to restrict Christian participation in Jewish ceremonies along with other Christian-Jewish contact, including mixed marriages. Legislation from the synods of Elvira (306), Antioch( 341), Nicaea (325), and Laodicea (365?) is evidence that Christians, including clergy, were enjoying Jewish hospitality, participating in Jewish festivals, seeking blessings from Jewish Rabbis, and participating in the Passover....

The Code of Justinian in 534 withdrew some traditional Jewish privileges and imposed new disabilities, such as the exclusion of non-Orthodox (including Jews) from the imperial legions, disqualification of Jews and heretics as witnesses against the Orthodox, and prohibitions against Jewish ownership of Chrisitan slaves and the building of new synagogues. (R(obin) D(arling)Y(oung) in EEC, Ferguson, ed., p. 503-4,6)

"For in the Jewish War which lately raged, Barcochba, the leader of the revolt of the Jews, gave orders that Christians alone should be led to cruel punishments, unless they would deny Jesus Christ and utter blasphemy" ( Justin Martyr, Apology,NE, p. 17).

"These things then happened with so great speed, quicker than words could tell, the crowds forthwith collecting from the workshops and baths timber and faggots, and the Jews more especially assisting in this with zeal, as is their want...' ( Martyrdom of Polycarp, Lightfoot, p. 113).

“Against the Jews” (Adversus Judaeos) tradition arose as “evidence of mutual attraction and repulsion”(EEC, p. 504). Main elements of the tradition are uses of texts to prove Jesus as Jewish Messiah, abrogation of the OT Law, except the Ten Commandments, and the exhaustion of Judaism as a viable religion. The Easter controversy is an example of the church separating itself from Jewish practice. (Melito of Sardis, On the Passover, c. 190).

Sources:

F.F. Bruce, The Canon of Scripture, Downers Grove: Intervarsity Press, 1988.

Eusebius. Ecclesiatical History, p. 112. Hamell, p. 19-26.

G(lenn) A. K(och). “Jewish Christianity,” in Encyclopedia of Early Christianity.(Hereafter referred to as EEC) p.488-491.

John H. Leith, ed. Creeds of the Churches, Atlanta: John Knox Press, 1982, p. 22-26.

Justin Martyr, “Dialogue with Trypho,” in A New Eusebius, J. Stevenson, ed. p. 68-69.

Quasten, vol. I, 23-40, 85-105. R(obin) D(arling) Y(oung). “Judaism and Christianity,” in EEC, p. 503-507.

HOME