Jewish Christians

Part of the series on Jewish Christians

Figures Jesus John the Baptist Simon Peter Pillars of the Church Twelve Apostles James the Just Simeon of Jerusalem Jude Paul of Tarsus Desposyni Patriarchs of Jerusalem Symmachus the Ebionite

Ancient sects Cerinthians Ebionites Elcesaites Nasoraeans Nazarenes Nazoraeans

Modern sects Ebionite Jewish Community Messianic Jews

Adversity Antinomianism Christian anti-semitism Bar Kokhba Revolt Aelia Capitolina Emperor Constantine

Writings Clementine literature Didache Gospel of Matthew Epistle of James Gospel of the Ebionites Gospel of the Hebrews Gospel of the Nazoraeans Liturgy of St James

Issues Aramaic of Jesus Aramaic name of Jesus Background of Jesus Christian Torah-submission Council of Jerusalem Early Christianity Expounding of the Law Sabbath Quartodecimanism Sermon on the Mount Seven Laws of Noah

Pejoratives Judaizers Legalists

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 Early History of Christianity, see also Early Christianity. Jesus, his Twelve Apostles, the Elders, his family, and essentially all of his early followers were Jewish or Jewish Proselytes. Hence the 3,000 converts on Pentecost (Sivan 6), following the death of Jesus (Nisan 14 or 15), described in Acts of the Apostles 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 (Acts 8). Traditionally the Roman Centurion Cornelius is considered the first Gentile convert, as recorded in Acts 10, albeit he too is a "God-fearer" proselyte who participated in a Jewish synagogue. The major division prior to that time was between Hellenistic and non-Hellenistic Jews or Koine Greek (Acts 6) and Aramaic (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 (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". Later groups, or perhaps the same group by different names, were the Ebionites and Elkasites.

The "Christian" appellation was first applied to the followers after Paul of Tarsus started preaching at Antioch (Acts 11:25-26). Paul made explicit the division between those who were 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 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" (Matthew 2:23; Mark 10:47; 14:67; 16:6; Luke 24:19; John 18:5; 18:7; 19:19; Acts 2:22; 3:6; 4:10; 6:14; 22:8. Named after him, the followers of Paul are the Nazarenes (Acts 24:5, Jerome, Commentary on Isaiah 9:1).

The Council of Jerusalem, according to Acts 15, determined that circumcision was not required of Gentile converts, only avoidance of "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 sabbath day," the implication being that they are based on the Law of Moses, some consider them to be the Noahide Laws. 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 Old Testament#Christian view of the Law and Expounding of the Law.

The early Jewish Christians included those who believed non-Jews must become Jews and adopt Jewish customs. They were derogatively called Judaizers, and even Paul used this term against Jesus's student Peter in public (Gal 2:14). However, Barnabas, Paul's partner up till then, sided with Peter (Gal 2:13, Acts 15:39-40). 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 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.

Marcion in the 2nd century, called the "most dangerous" 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[1]: "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 Against Heresies 3.12.12:[2]

"...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 Bishops of Jerusalem were "of the circumcision." The Romans destroyed the Jewish leadership in Jerusalem in year 135 during the Bar Kokhba Revolt. However, that doesn't necessarily mean an end to Jewish Christianity, any more than 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

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 convert to Judaism. However, the Halakha of Rabbinic Judaism was still under development at this time, as the Jewish Encyclopedia 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 Bet Hillel and 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 "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 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[3].

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 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

"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 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 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 Jews." Jewish Christians identify themselves primarily as Christians. 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 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. Baptists and 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.

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
• Jewish Muslims
• John Chrysostom
• Judeo-Christian
• Lost Ten Tribes
• Messianic Judaism
• Mormonism and Judaism
• Nazarene (sect)
• Early Bishops of Jerusalem
• Restorationism
• Saint Thomas Christians
• Supersessionism

External links

All links retrieved November 27, 2007

• Scripture & Torah Study Resources - Sa-hebroots.com
• ORTHODOXY AND HERESY Appendix 1: On the Problem of Jewish Christianity by Walter Bauer, Ccat.sas.upenn.edu.
• PBS Frontline From Jesus to Christ: The First Christians: Wrestling with their Jewish Heritage by L. Michael White, Pbs.org.
• Medieval Sourcebook: Saint John Chrysostom (c.347-407) : Eight Homilies Against the Jews by Paul Halsall, Fordham University, May 2002.
• Christianity in its relation to Judaism: Early Christianity a Jewish Sect - Jewishencyclopedia.com.
• The Ascendance of Messianic Judaism in the Context of Hebrew Christianity by William Greene, Ph.D., Miami Christian University.

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