Jewish Christians
823743
224211094
2008-07-07T20:41:09Z
75.14.208.27
/* Jewish origin of Christianity */ wikilinks
{{Refimprove|date=May 2007}}
{{Jewish Christianity}}
'''Jewish Christians''' (sometimes called also '''"Hebrew Christians"''' or '''"Christian Jews"''') is a term which can have two meanings, an historical one and a contemporary one. Both meanings are discussed below.
== Jewish origin of Christianity ==
The term "Early Jewish Christians" is often used in discussing the [[History of Christianity#The Earliest Church|Early History of Christianity]], see also [[Early Christianity]]. [[Jesus]], his [[Twelve Apostles]], the [[Elder (religious)|Elders]], his [[Desposyni|family]], and essentially all of his early [[Disciple (Christianity)|followers]] were [[Jewish]] or Jewish [[Proselytes]]. Hence the 3,000 converts on [[Pentecost]] ([[Sivan]] 6), following the [[death and resurrection of Jesus]] ([[Nisan]] 14 or 15), described in [[Acts of the Apostles]] {{bibleverse-nb||Acts|2}}, were all Jews and Proselytes. [[Samaritans]] were not Jewish ([[Judean]]), but are still identified with the [[tribes of Israel]] and also numbered among the early followers, as is the [[Ethiopian]] [[eunuch]] ({{bibleverse||Acts|8}})<ref>Ethiopian royalty considers itself of the [[Tribe of Judah]], tracing its roots to [[Menelik I]], son of the [[Queen of Sheba]] and [[Solomon]]</ref>. Traditionally the [[Roman Empire|Roman]] [[Centurion Cornelius]] is considered the first [[Gentile]] convert<ref>[http://www.newadvent.org/cathen/04375b.htm Catholic Encyclopedia: Cornelius]: "The baptism of Cornelius is an important event in the history of the Early Church. The gates of the Church, within which thus far only those who were circumcised and observed the Law of Moses had been admitted, were now thrown open to the uncircumcised Gentiles without the obligation of submitting to the Jewish ceremonial laws."</ref>, as recorded in {{bibleverse||Acts|10}}, albeit he too is a [[Godfearers|"God-fearer"]] proselyte who participated in a Jewish synagogue. The major division prior to that time was between [[Hellenization|Hellenistic]] and non-Hellenistic Jews or [[Koine Greek]] ({{bibleverse||Acts|6}}) and [[Aramaic]] ({{bibleverse||Acts|1:19}}) speakers. The conversion and acceptance of the Gentile Cornelius can be described in terms of the Judaic teaching which describes strangers becoming part of the community ({{bibleverse||Isaiah|56:3-7}}). Acts does not use the term "Jewish Christians", rather those led by [[James the Just]], [[Simon Peter]], and [[John the Apostle]], the "Pillars of the Church", were called followers of "The Way".<ref>{{bibleverse||Acts|9:2}}, {{bibleverse-nb||Acts|18:25-26}}, {{bibleverse-nb||Acts|19:9-23}}, {{bibleverse-nb||Acts|24:14-22}}, see also [[Didache#The Two Ways]]</ref> Later groups, or perhaps the same group by different names{{Fact|date=December 2007}}, were the [[Ebionites]] and [[Elkasites]].
The "[[Christian]]" appellation was first applied to the followers after [[Paul of Tarsus]] started preaching at Antioch ({{bibleverse||Acts|11:25-26}}). Paul made explicit the division between those who were [[Circumcision in the Bible|circumcised]] and those who were not circumcised in his [[Epistle to the Galatians]] 2:7-9:
:"On the contrary, when they saw that I had been entrusted with the '''gospel for the uncircumcised''', just as Peter had been entrusted with the '''gospel for the circumcised''' (for he who worked through Peter making him an '''apostle to the circumcised''' also worked through me in sending me to the '''Gentiles'''), and when James and [[Aramaic of Jesus#Cephas .28.CE.9A.CE.B7.CF.86.CE.B1.CF.82.29|Cephas]] and John, who were acknowledged pillars, recognized the grace that had been given to me, they gave to [[Barnabas]] and me the right hand of fellowship, agreeing that we should go to the '''Gentiles''' and they to the '''circumcised'''." ([[NRSV]])
These terms (circumcised/uncircumcised) are generally interpreted to mean [[Jews]] and [[Greeks]], who were predominant; however they are an oversimplification as 1st century [[Iudaea Province]] also had some Jews who no longer circumcised (sometimes called [[Hellenized]] Jews), and some Greeks (called [[Proselytes]] or [[Judaizers]]) and others such as Egyptians, Ethiopians, and Arabs who did. See also [[Abrahamic religion]].
Jesus is frequently called the "Nazarene" ({{bibleverse||Matthew|2:23|NASB}}; {{bibleverse||Mark|10:47|NASB}}; {{bibleverse-nb||Mark|14:67|NASB}}; {{bibleverse-nb||Mark|16:6|NSAB}}; {{bibleverse||Luke|24:19|NASB}}; {{bibleverse||John|18:5|NASB}}; {{bibleverse-nb||John|18:7|NASB}}; {{bibleverse-nb||John|19:19|NASB}}; {{bibleverse||Acts|2:22|NASB}}; {{bibleverse-nb||Acts|3:6|NASB}}; {{bibleverse-nb||Acts|4:10|NASB}}; {{bibleverse-nb||Acts|6:14|NASB}}; {{bibleverse-nb||Acts|22:8|NASB}}. Named after him, the followers of Paul are the [[Nazarenes]] ({{bibleverse||Acts|24:5}}, Jerome, ''Commentary on Isaiah'' 9:1).
The [[Council of Jerusalem]], according to {{bibleverse||Acts|15}}, determined that circumcision was not required of Gentile converts, only avoidance of "[[Idolatry|pollution of idols]], [[fornication]], things strangled, and blood" ([[KJV]], Acts 15:20). The basis for these prohibitions is unclear, Acts 15:21 states only: "For Moses of old time hath in every city them that preach him, being read in the [[synagogues]] every [[Shabbat|sabbath]] day", the implication being that they are based on the [[Law of Moses]]. Many, beginning with [[Augustine of Hippo]]<ref>''Contra Faust'', 32.13</ref> consider them to be based on the [[Noahide Laws]], while some modern scholars<ref>For example: [[Joseph Fitzmyer]], ''The Acts of the Apostles (The Anchor Yale Bible Commentaries)'', Yale University Press (December 2, 1998), ISBN 0300139829, chapter V</ref> reject the connection to ''Noahide Law'' ({{bibleverse||Genesis|9}}) and instead see {{bibleverse||Lev|17-18}} as the basis. Also unclear is whether this meant that this Law in some way applied to them or merely that the requirements were imposed to facilitate common participation in the Christian community by Gentiles who would be in constant relation with the Jewish Christians who would be constantly reminded of their obligation to follow the Law. See also [[Biblical law in Christianity]] and [[Expounding of the Law]].
The early Jewish Christians included those who believed non-Jews must become Jews and adopt [[halakha|Jewish customs]]. They were derogatively called [[Judaize]]rs, and even Paul used this term<ref>[http://cf.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=G2450&Version=KJV Strong's G2450 Ιουδαϊζω]</ref> against Jesus's student Peter in public according to [[Young's Literal Translation]] of {{bibleverse||Gal|2:14|YLT}}:
{{cquote|But when I saw that they are not walking uprightly to the truth of the good news, I said to Peter before all, `If thou, being a Jew, in the manner of the nations dost live, and not in the manner of the Jews, how the nations dost thou compel to Judaize?}}
However, Barnabas, Paul's partner up till then, sided with Peter ({{bibleverse||Gal|2:13}}, {{bibleverse||Acts|15:39-40}}). [http://www.newadvent.org/cathen/08537a.htm Catholic Encyclopedia: Judaizers: The Incident at Antioch] claims: "St. Paul's account of the incident leaves no doubt that St. Peter saw the justice of the rebuke." however, L. Michael White's ''From Jesus to Christianity''<ref>HarperSanFrancisco (November 30, 2004), ISBN 0-06-052655-6, p.170</ref> claims: "The blowup with Peter was a total failure of political bravado, and Paul soon left Antioch as persona non grata, never again to return." See also [[Pauline Christianity]]. Scholar [[James D. G. Dunn]], who coined the phrase [[New Perspective on Paul]], has proposed that Peter was the ''bridge-man'' (i.e. the ''pontifex maximus'') between the two other "prominent leading figures" of early Christianity: Paul and James the Just.<ref>''The Canon Debate'', McDonald & Sanders editors, 2002, chapter 32, page 577, by James D. G. Dunn: "For ''Peter was probably in fact and effect the bridge-man'' (pontifex maximus!) ''who did more than any other to hold together the diversity of first-century Christianity.'' James the brother of Jesus and Paul, the two other most prominent leading figures in first-century Christianity, were too much identified with their respective "brands" of Christianity, at least in the eyes of Christians at the opposite ends of this particular spectrum. But Peter, as shown particularly by the Antioch episode in Gal 2, had both a care to hold firm to his Jewish heritage, which Paul lacked, and an openness to the demands of developing Christianity, which James lacked. John might have served as such a figure of the center holding together the extremes, but if the writings linked with his name are at all indicative of his own stance he was too much of an individualist to provide such a rallying point. Others could link the developing new religion more firmly to its founding events and to Jesus himself. But none of them, including the rest of the twelve, seem to have played any role of continuing significance for the whole sweep of Christianity—though James the brother of John might have proved an exception had he been spared." [Italics original]</ref>
[[Marcion]] in the 2nd century, called the "most dangerous" [[heresy|heretic]], rejected the Twelve Apostles, and interpreted a [[Jesus]] who rejected the [[Law of Moses]] using 10 [[Pauline Epistles]] and the [[Gospel of Luke]]. For example, his version of Luke 23:2 [http://www.geocities.com/Athens/Ithaca/3827/Epip13.html]: "We found this fellow [Jesus] perverting the nation and destroying the law and the prophets". [[Irenaeus]] in turn rejected Marcion and praised the Twelve Apostles in his ''[[On the Detection and Overthrow of the So-Called Gnosis|Against Heresies]]'' 3.12.12:[http://www.ccel.org/fathers2/ANF-01/anf01-60.htm#P7525_2024213]
:"...being brought over to the doctrine of [[Simon Magus]], they have apostatized in their opinions from Him who is God, and imagined that they have themselves discovered more than the apostles, by finding out another god; and [maintained] that the apostles preached the Gospel still somewhat under the influence of Jewish opinions, but that they themselves are purer [in doctrine], and more intelligent, than the apostles."
According to [[Eusebius]]' ''History of the Church'' 4.5.3-4: the first 15 [[Orthodox Patriarch of Jerusalem#Bishops of Jerusalem|Bishops of Jerusalem]] were "of the circumcision". The Romans destroyed the Jewish leadership in [[Jerusalem in Christianity|Jerusalem]] in year 135 during the [[Bar Kokhba Revolt]]. However, that doesn't necessarily mean an end to Jewish Christianity, any more than [[Valerian (emperor)|Valerian's]] Massacre of 258, (when he killed all Christian bishops, presbyters, and deacons, including [[Pope Sixtus II]] and [[Antipope Novatian]] and [[Cyprian of Carthage]]), meant an end to Roman Christianity.
=== Circumcision controversy ===
{{main|Circumcision controversy in early Christianity}}
A common interpretation of the circumcision controversy of the [[New Testament]] was that it was over the issue of whether Gentiles could enter the Church directly or ought to first [[conversion to Judaism|convert to Judaism]]. However, the [[Halakha]] of [[Rabbinic Judaism]] was still under development at this time, as the [[Jewish Encyclopedia]] [http://jewishencyclopedia.com/view.jsp?artid=254&letter=J&search=Jesus article on Jesus] notes: "Jesus, however, does not appear to have taken into account the fact that the Halakha was at this period just becoming crystallized, and that much variation existed as to its definite form; the disputes of the [[Hillel the Elder|Bet Hillel]] and [[Shammai|Bet Shammai]] were occurring about the time of his maturity." This controversy was fought largely between opposing groups of Christians who were themselves ethnically Jewish. According to this interpretation, those who felt that conversion to Judaism was a prerequisite for Church membership were eventually condemned by Paul as "[[Judaizers #Judaizing Teachers|Judaizing teachers]]".
The source of this interpretation is unknown; however, it appears related to [[Supersessionism]] or [[Hyperdispensationalism]] (see also [[New Perspective on Paul]]). In addition, modern Christians, such as [[Ethiopian Orthodox]] and [[Coptic Orthodox]] still practice circumcision while not considering it a part of conversion to Judaism, nor do they consider themselves to be Jews or Jewish Christians. In 1st century [[Pharisees|Pharisaic Judaism]] there was controversy over the significance of circumcision, for example between [[Hillel the Elder]] and [[Shammai]] (see also [[Circumcision in the Bible #In rabbinic literature]]). [[Roman Catholicism]] condemned circumcision for its members in 1442, at the [[Council of Florence]][http://www.cirp.org/library/cultural/councilflorence/].
===Surviving communities whose origins reflect both Judaism and early Christianity===
The [[Nasrani]] or [[Syrian Malabar Nasrani]] community in [[Kerala]], [[India]] is conscious of their Jewish origins. However, they have lost many of their Jewish traditions due to western influences. The [[Nasrani]] are also known as [[Syrian Christians]] or [[St. Thomas Christians]]. This is because they follow the traditions of [[Syriac Christianity]] and claim descent from the early converts by [[St. Thomas the Apostle]]. Today, they belong to various denominations of Christianity but they have kept their unique identity within each of these denominations. (Refer to [[St. Thomas Christians]]).
Two of the existing communities that still maintain their Jewish traditions are the Knananites and the Fallasha. The [[Knanaya]], who are an endogamous sub-ethnic group among the [[Syrian Malabar Nasrani]] are the descendants of early Jewish Christian settlers who arrived in Kerala in A.D 345. Although affiliated with a variety of Roman Catholic and Oriental Orthodox denominations, they have remained a cohesive community, shunning intermarriage with outsiders (but not with fellow-Knanaya of other denominations). The [[Beta Israel|Fallasha]] of Ethiopia likewise reflect a Hebrew tradition that was outside the influence of much of the conflicts and conquests of the Hebrews of Israel and Judea.
== Contemporary Jewish Christians ==
There are at least two varieties of [[syncretism]]s between Judaism and Christianity: syncretisms that emphasize Christianity (Jewish Christians) and syncretisms focusing on Judaism (Messianic Jews). "Jewish Christians" is sometimes used as a contemporary term in respect of persons who are ethnically Jewish but who have become part of a "mainstream" Christian group which is not predominantly based on an appeal to Jewish ethnicity or the [[Law of Moses]]. This term is used as a contrast to [[Messianic Jews]], many of whom are ethnic Jews who have converted to a religion in which Christian belief (usually [[Evangelicalism|evangelical]]) is generally grafted onto Jewish ritual which would, to outsiders at least, typically resemble Judaism more than Christianity.
The term could thus be used, for example, of [[Arnold Fruchtenbaum]], the founder of [http://www.ariel.org/ Ariel Ministries]. Another group which could be described as Jewish Christians is "[[Jews for Jesus]]".
=== Modern Jewish Christians and Messianic Jews ===
There are important similarities and differences between "Jewish Christians" (or "Hebrew Christians") and "[[Messianic Judaism|Messianic Jews]]". Jewish Christians identify themselves primarily as [[Christian]]s. They are (mostly) members of [[Protestant]] and [[Catholic]] congregations, (usually) are not so strict about observing Kashrut (Jewish dietary laws) or the Sabbath, and are (generally) assimilated culturally into the Christian mainstream, although they retain a strong sense of their Jewish identity which they, like Messianic Jews, strongly desire to pass on to their children. In Israel, there is a growing population of Orthodox Christians who are of Jewish descent and conduct their worship mostly in Hebrew (the most prominent language in Israel, as well as the official language). [[Messianic Judaism|Messianic Jews]] consider their primary identity to be "Jewish" and belief in [[Jesus]] to be the logical conclusion of their "Jewishness". They try to structure their worship according to Jewish norms, they circumcise their sons and (mostly) abstain from non-kosher foods, and (often) observe the Sabbath. Many (but by no means all) do not use the label "Christian" to describe themselves. The boundary between the two movements is blurred, but the differences between the two movements are such that it may not be fair to treat them as one (cf. [[Baptist]]s and [[Methodism|Methodists]], for example).
There are a few organizations which have been established to support Jews who wish to become Christian, most notably [[Jews for Jesus]].
Additionally, there are a few organizations to support [[Messianic Jews]] who wish to remain faithful to [[Torah]], most notably the [http://www.umjc.net UMJC] and [http://www.ourrabbis.org MRC].
==References==
{{reflist}}
==See also==
*[[Antisemitism]]
*[[Anti-Judaism]]
*[[B'nei Noah]] (Noahides)
*[[British Israelism]]
*[[Christian anarchism]]
*[[Christian Torah-submission]]
*[[Christian Zionism]]
*[[Christianity and anti-Semitism]]
*[[Christianity and Biblical prophecy]]
*[[Christianity and Judaism]]
*[[Ebionites]]
*[[Islam and Judaism|Jewish Muslims]]
*[[John Chrysostom]]
*[[Judeo-Christian]]
*[[Lost Ten Tribes]]
*[[Messianic Judaism]]
*[[Mormonism and Judaism]]
*[[Nazarene (sect)]]
*[[Orthodox Patriarch of Jerusalem#Bishops of Jerusalem|Early Bishops of Jerusalem]]
*[[Relations between early Christianity and Judaism]]
*[[Restorationism]]
*[[Saint Thomas Christians]]
*[[Supersessionism]]
==External links==
*[http://www.sa-hebroots.com Scripture & Torah Study Resources]
*[[Walter Bauer]]'s [http://ccat.sas.upenn.edu/~humm/Resources/Bauer/bauer_a1.htm ORTHODOXY AND HERESY Appendix 1: On the Problem of Jewish Christianity]
*[http://www.pbs.org/wgbh/pages/frontline/shows/religion/first/wrestling.html PBS Frontline ''From Jesus to Christ'': The First Christians: Wrestling with their Jewish Heritage]
*[http://www.fordham.edu/halsall/source/chrysostom-jews6.html Fordham University: Medieval Sourcebook: Saint John Chrysostom (c.347-407) : Eight Homilies Against the Jews]
*[http://jewishencyclopedia.com/view.jsp?artid=489&letter=C&search=Christianity#1631 Jewish Encyclopedia: Christianity in its relation to Judaism: Early Christianity a Jewish Sect]
*[http://www.mcu.edu/papers/mess_jud.htm ''The Ascendance of Messianic Judaism in the Context of Hebrew Christianity'' by William Greene, Ph.D.]
[[Category:Jewish Christians| ]]
[[Category:Christian and Jewish interfaith topics]]
[[Category:Christian history by geography or ethnicity|Jew]]
[[Category:New religious movements]]
[[Category:Jews and Judaism-related controversies]]
[[Category:Judeo-Christian topics]]
[[Category:Jesus and history]]
[[Category:Christianity-related controversies]]
[[Category:Schisms in Christianity]]
[[Category:Christian ethics]]
[[Category:New Testament history]]
[[de:Judenchristen]]
[[it:Chiesa di Gerusalemme]]
[[ja:ユダヤ人キリスト教徒]]
[[zh:犹太基督教]]