It was not the difference between being Jewish and Gentile and how to combine these cultures under the umbrella of Christianity that caused the final division between the two, but the expression of anti-Semitism that developed. Probably one of the earliest writings that set this tone was the Epistle of Barnabas (80-120 AD):
…give heed to yourselves now, and not to liken yourselves to certain persons who pile up sin upon sin, saying that our covenant remains to them also. Ours it is; but they lost it in this way for ever, when Moses had just received it. (Barnabas 4:6, 7)
The main tenet of this author was that the Jews did not receive the covenant from God as they claimed because Moses broke the stone tablets that contained that covenant; therefore, it was not received until Jesus Christ came and it was received by the Gentiles who believed in Him. This thought pattern may have been the genesis to many other writers who went even further into these anti-Semitic beliefs and teachings.
While many of the early church fathers had very good Biblical teaching for which we all have benefitted, they could not seem to get over the stumbling block of Jews and their rejection of Jesus Christ as their Messiah. However, they did not seem to distinguish the difference between individual Jews and the Jewish nation. The national leaders rejected Jesus as their long-awaited Messiah; individual Jews, however, were accepting Him as their Savior. Yet, this distinction seems to be missed in their writings. Here are just a few:
• Ignatius of Antioch was a disciple of the apostle John and was bishop of the church in Antioch, Syria, when Trajan was Emperor and sentenced him to a martyr’s death by beast in the arena. This is an excerpt from one of his writings to Magnesia, one of the regional units, or territories, in Greece (writing between 105-115 AD):
It is absurd to profess Christ Jesus, and to Judaize. For Christianity did not embrace Judaism, but Judaism Christianity, that so every tongue which believeth might be gathered together to God. (Epistle of Ignatius to the Magnesians, Chapter X)
• Justin Martyr was a second century Christian apologist. He also wrote against Marcion who held that Christianity was in discontinuity with Judaism. This is an excerpt from his third apology (writing between 150-160 AD):
For the circumcision according to the flesh, which is from Abraham, was given for a sign; that you may be separated from other nations, and from us; and that you alone may suffer that which you now justly suffer; and that your land may be desolate, and your cities burned with fire; and that strangers may eat your fruit in your presence, and not one of you may go up to Jerusalem. (St. Justin Martyr Dialogue with Trypho, Chapter XVI)
• Origen was a theologian in Alexandria, Egypt. He refuted Gnosticism and was a critic of many pagan philosophies of his day. He is noted for developing Christian Neoplatonism which combined many of the philosophies of Plato with those of Old Testament scripture. This is an excerpt from one of his responses to the pagan philosopher Celsus’ attack on Christianity (writing between 203-250 AD):
…on account of their unbelief, and the other insults which they heaped upon Jesus, the Jews will not only suffer more than others in that judgment, which is believed to impend over the world, but have even already endured such sufferings. For what nation is in exile from their own metropolis, and from the place sacred to the worship of their fathers, save the Jews alone? And these calamities they have suffered, because they were a most wicked nation, which, although guilty of many other sins, yet has been punished so severely for none, as for those that were committed against our Jesus. (Origen Against Celsus: Book II, Chapter VIII)
• John Chrysostom (344-407 AD) was a priest at Antioch in Syria as well as archbishop in Constantinople and was noted as the early church’s greatest preacher. He was blunt in his preaching which won him notoriety as well as got him into trouble. He was later falsely accused of heresy, deposed, and sentenced to exile. However, his health was so poor he died on the journey. The following are excerpts from some of his sermons:
The synagogues of the Jews are the homes of idolatry and devils, even though they have no images in them [Sermon I:3; based on Jer. vii:11]. They are worse even than heathen circuses [Sermon I:3]. The very idea of going from a church to a synagogue is blasphemous [Sermon II:3]; and to attend the Jewish Passover is to insult Christ. To be with the Jews on the very day they murdered Jesus is to ensure that on the Day of Judgment He will say 'Depart from Me: for you have had intercourse with my murderers' [Sermon III:5 and VI:8]. The Jews do not worship God but devils [Sermon I:3, based on John 8:19], so that all their feasts are unclean [Sermon I:6]. God hates them, and indeed has always hated them. But since their murder of Jesus, He allows them no time for repentance [Sermon VI:1]. It was of set purpose that He concentrated all their worship in Jerusalem that He might more easily destroy it [Sermon IV:6].
It is likely that most of these early theologians would state that they were not condoning the systematic killing of Jewish people and their words have been taken out of context. While that may be true, they also likely did not consider how much weight their words would be taken by those who would come after them or how long-lasting their statements would endure and be such a catalyst for a much more aggressive form of anti-Semitism which still persists today. While their intentions may have been pure and slated at non-Christian Jews and not wanting their congregation to be confused with non-Christian Jewish thinking, it became the focal part of the wedge that started to drive the separation of the church from all Jews and not just those who had not accepted Jesus as their Messiah.
During this time of church history through the teachings of Origen, Clement, and others who were influenced by Greek philosophy and allegorical scripture interpretation like the Jewish scholar Philo, was the use of allegory to explain scripture from a Christian perspective. This method of interpretation allowed them to make leaps that the Christian church was now the continuation of God’s covenant with Israel in the Old Testament. This in itself is not anti-Semitism, but does lay the groundwork for that to develop: if indeed true, then how would, or could, Israel fit into God’s future plans?
This sentiment has continued over the centuries by many. Under the rise of Constantine and the Counsel of Nicaea, further separations were made. As one example, Easter was made the official Christian holiday for celebrating the resurrection of Christ rather than Passover week (Passover, Feast of Unleavened Bread and First Fruits). Also, the rights of Jews were severely reduced, and the Jews were later treated very severely, were blamed for plagues that occurred, and were harassed relentlessly. This anti-Semitism was a catalyst for the Crusades, the Spanish Inquisition, and much persecution. Unfortunately, Paul’s statement that salvation had come to the Gentiles to make Israel envious (Ro 11:11) was not considered, but rather the Jews were made to hate instead. Even Martin Luther in the fifteenth century had disparaging remarks against the Jews. So much so that Hitler stated his atrocities against the Jews were simply finishing what Luther had started.
The separation between Jew and Christian has become so far removed that it is likely any mainstream Jew or Christian today would be unable to express any connection between their two faiths. Most Christians today have no real understanding that Jewish holidays have a Christian relevance.
Because of this separation, there is now also a separation between Christian Gentiles and Christian Jews (usually called Messianic Jews) which is unfortunate since they both are followers of Jesus Christ. It seems that these Messianic Jews are the only ones who currently blend the messages of the Old and New Testaments into their liturgical church operations. As an example, there are very few Gentile Christian churches that even mention Communion comes from the last Passover meal Jesus had with his disciples. Even if this aspect is mentioned, the symbolism of the bread and cup within the Passover meal are usually not explained. The argument continues in that Messianic Jews can get too legalistic as did the Jews in the days of old while Gentile Christians can be accused of not understanding the Old Testament meaning in their New Testament practices. It seems everyone can get caught up in tradition rather than understanding. All Christians, whether Jew or Gentile, should remember Paul’s words to the Colossians that whatever one does, it should all be done in the name of Jesus Christ and to the glory of God the Father (Cl 3:17). Praise and recognition should also not be the motivators as that can instead hinder the gospel message (3Jn 1:5, 10), and one’s thought pattern must change to recognize the worth in others that God sees (Pm 1:15-16).
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Visit Books & Words to Inspire by Randy C. Dockens