BEMA Episode Link: 237: Jewish Roots — Ways Parted for a Dark History
Episode Length: 51:46
Published Date: Thu, 16 Sep 2021 01:00:00 -0700
Session 6
About this episode:

Marty Solomon and Brent Billings explore the seventh and eighth chapters of Understanding the Jewish Roots of Christianity, discussing the divergence of Judaism and Christianity, and analyzing the relationship between the two groups in the centuries since.

Jewish Roots — Ways Parted for a Dark History Presentation (PDF)

Discussion Video for BEMA 237

Understanding the Jewish Roots of Christianity by Gerald McDermott

Isaac W. Oliver at Bradley University

“Seeing What’s Next” (Technology Adoption Rates) — Asymco

Rabbi Dr. Eugene Korn — Wikipedia

Transcript for BEMA 237

Notes

*Note: The following notes are handwritten by me, Adam, and I reserve the right to be wrong.

BEMA 237: Jewish Roots - Ways Parted for a Dark History

Title & Source Summary

Episode: 237 - Jewish Roots: Ways Parted for a Dark History Hosts: Marty Solomon and Brent Billings Focus: Chapters 7 and 8 from “Understanding the Jewish Roots of Christianity” - examining the divergence of Judaism and Christianity, and the subsequent dark history of Christian-Jewish relations

This episode explores two critical aspects of Christian-Jewish history. Chapter 7, written by Dr. Isaac W. Oliver, examines the complex, gradual separation between the ecclesia (church) and synagogue, challenging the notion of a single definitive split. Chapter 8, authored by Rabbi Dr. Eugene Korn, chronicles the tragic history of Christian antisemitism from Constantine through the Holocaust, documenting how theological anti-Judaism metastasized into violent persecution and examining both Christian and Jewish perspectives on this troubled relationship.

Key Takeaways

  • The split between Judaism and Christianity was not a single event but a gradual, complex process occurring at different times in different regions, with Jewish followers of Jesus persisting into the seventh century in some areas
  • Multiple factors contributed to the separation: theological differences, political pressures from Roman authorities, economic considerations, and social dynamics
  • Neither Judaism nor Christianity was monolithic during the separation period; both traditions contained diverse communities with varying attitudes and practices
  • The fiscus Judaicus (Jewish tax) and various Roman policies created incentives for both separation and protection between Jewish and Christian communities
  • Christian theology developed an “adversus judaeos” (against the Jews) tradition that dominated for nearly 1,500 years, leading to systematic persecution, violence, and ultimately contributing to the Holocaust
  • Jewish theology evolved in response to Christianity, eventually recognizing Christianity as a valid path for Gentiles while maintaining that Jews should observe the Mosaic covenant
  • Despite centuries of hostility, post-Holocaust dialogue has created new possibilities for mutual understanding and appreciation between Jews and Christians

Main Concepts & Theories

The Gradual Parting of Ways

Dr. Oliver challenges the traditional view of a single, definitive split between Judaism and Christianity. Instead, he presents evidence that the separation occurred gradually across different regions and timeframes:

Early Period Complexity:

  • Paul and early Jesus followers remained deeply embedded in Judaism, submitting to Jewish authorities and participating in synagogue life
  • Paul’s reception of lashes from Jewish authorities (five times, as mentioned in 2 Corinthians 11) demonstrates his continued submission to Jewish jurisdiction
  • The book of James refers to Christian gatherings as “synagogues” (James 2:2), though most translations obscure this by rendering it as “assembly”
  • First Peter doesn’t even use ecclesia terminology for Christ followers

Multiple Contributing Factors: The separation involved theological, political, social, and economic dimensions that interacted in complex ways across different communities and time periods.

Key Historical Moments

Bar Kokhba Revolt (132-136 CE):

  • Traditional scholarship viewed this as the decisive break, as Jewish Christians refused to support the revolt and affirm Bar Kokhba as Messiah
  • Hadrian’s subsequent ban on Jews living in Jerusalem ended the Jewish ecclesia established since James
  • However, Oliver argues this comes too late to be the sole cause, as separation was already underway

Fiscus Judaicus (Jewish Tax):

  • Introduced by Vespasian after the first Jewish revolt as punishment, requiring all Jews to finance reconstruction of Jupiter’s temple in Rome instead of the Jerusalem temple
  • Intensified under Domitian in the mid-80s CE
  • Created complex dynamics where Jewish Christians might be exposed as “tax invaders” if missing from registries, while Gentile Christians faced charges of atheism
  • Nerva’s reform (96 CE) marked Jewish apostates as no longer regarded as Jews by Rome, creating a decisive administrative separation

Political Pressures:

  • Roman respect for ancestral customs protected Jews practicing their traditions, but this protection had limits
  • Christian messianic enthusiasm requiring Gentiles to abandon ancestral gods was seen as subversive and threatened Jewish communities’ social wellbeing
  • Multiple emperors (Vespasian, Domitian, Trajan, Hadrian) created successive opportunities for divergence
The Persistence of Jewish Christianity

Contrary to assumptions of an early, complete split:

  • Justin Martyr (mid-2nd century) acknowledged Torah-observant Jewish Christ followers in his day
  • Archaeological evidence from Turkey shows Jewish Christian worship into the fourth and fifth centuries
  • Some Torah-observant Christ followers probably persisted until the seventh century and the dawn of Islam
  • Even in the second century and beyond, some Christians attended both church and synagogue, as condemned by John Chrysostom
Adversus Judaeos Tradition

The “teaching of contempt” (termed by Jules Isaac) dominated Christian theology from Constantine (early 4th century) through the 1960s:

Theological Framework:

  • Christianity and Judaism engaged in a “theological duel to the death”
  • Forced medieval disputations aimed to demonstrate Christianity’s truth and Judaism’s falsehood
  • Central conundrum: If Jews no longer had a divine mission, how to explain Jewish survival?

Augustine’s Systematic Theology:

  • Jews bear the curse of Cain for killing Jesus
  • This resulted in loss of homeland and scattering
  • Built on earlier Church Fathers (Ignatius, Irenaeus) but systematized the teaching

Visual Representations:

  • Ecclesia et Synagoga iconography in cathedrals throughout Europe depicted Christianity as triumphant, erect, crowned, and clear-sighted while Judaism was downcast, blindfolded, with broken staff and falling scriptures
  • Later imagery portrayed Jews as children of the devil through serpent symbolism
  • Judensau (Jewish Pig) reliefs depicted Jews in obscene relationship with swine, reflecting denigration of Jews as people, not merely Judaism as faith
Evolution of Persecution

The theological anti-Judaism metastasized into violent antisemitism:

Medieval and Early Modern Persecution:

  • Crusaders massacred thousands of Jews in the Rhine Valley
  • Spanish Inquisitions (1391-1392 alone): 100,000 Jews killed, 100,000 forcibly converted, 100,000 exiled
  • Pope Innocent III forced Jews to wear distinctive badges
  • Popes Innocent IV and Julius III ordered burning of the Talmud
  • Holy Week violence against Jewish property and persons became common
  • Blood libels from 12th-20th centuries led to massacres and pogroms
  • Pope Gregory XIII forced Jews into ghettos and compelled attendance at conversion sermons
  • Pope Pius VI forbade Jewish tombstones and synagogue renovation
  • Vatican confiscated Jewish schools and synagogues, converting them to churches

Protestant Contribution:

  • Martin Luther’s virulent antisemitism counseled burning synagogues, burying remains, and practicing “sharp mercy”
  • The Judensau relief was found at Luther’s own church in Wittenberg

Holocaust Connection:

  • 1,500 years of theological anti-Judaism created conditions for relatively easy acceptance of Hitler’s plan
  • While Nazism wasn’t Christian ideology, Christian theology played a necessary role by convincing Christians that Jews were rejected by God and deserved scorn
Jewish Responses to Christianity

Evolution of Jewish Thought:

  1. Early Period (1st-3rd centuries): Jewish Christians regarded as heretics (minim) or apostates when they ceased observing Mosaic commandments

  2. Middle Ages: Most rabbis in Christian Europe ruled that Christians were not idolaters (due to economic interdependence), but Christian doctrine was still considered false worship (avodah zarah) for Jews

  3. Late Medieval/Early Modern Period: Majority of rabbis didn’t consider Christianity idolatry for non-Jews (though still prohibited for Jews)

  4. 17th-20th centuries: As Christian tolerance grew, some rabbinic authorities appreciated Christianity as positive for Gentiles, helping spread fundamental Jewish beliefs

Key Theological Distinctions:

  • Judaism teaches each covenant is independently valid
  • No theological necessity for Gentiles to convert to Judaism for God’s love or eternal life
  • This explains Judaism’s lack of emphasis on missionary activity
  • Recognizes possibility of other valid religions and forms of worship for non-Jews

Maimonides’ Perspective:

  • Notable for developing views on Christianity without actually conversing with Christians
  • Demonstrates how relationship versus mere book knowledge affects interfaith understanding

Examples & Applications

Archaeological Evidence

Turkey Sites:

  • Menorah-cross combination imagery dating to 4th-5th centuries
  • Evidence of Jewish Christian worship into 5th-6th centuries
  • Demonstrates continued interaction between Judaism and Christianity long after traditional “split” dates
Historical Texts

James 2:2:

  • Original Greek uses “synagogue” for Christian gathering places
  • Modern translations (English, French, German, Spanish) consistently translate this as “assembly” or similar terms
  • Portuguese was noted as an exception
  • Illustrates how translation choices can obscure historical Jewish-Christian continuity
S-Curve Model of Adoption

Brent’s application of technology adoption curves to religious divergence:

  • Slow ramp-up at beginning (early decades of gradual separation)
  • Rapid acceleration around 10% mark (major events like fiscus Judaicus, Bar Kokhba revolt, Constantine)
  • Long tail extending beyond 90% (persistence of Jewish Christianity into 7th century)
  • Never reaches 100% even at “full adoption”
Modern Implications

Contemporary Jewish-Christian Relations:

  • Post-Holocaust awareness has created unprecedented opportunities for dialogue
  • Some Jewish thinkers now look forward to Isaiah, Micah, and Zechariah’s messianic dream of peace between Israel and nations
  • Mutual appreciation and understanding possible despite difficult history
  • Paradoxically, the depth of Holocaust tragedy has contributed to new possibilities for amity

Learning from Other Traditions:

  • Brent’s observation about Christians attending both church and synagogue in early centuries suggests value in exploring multiple faith perspectives
  • Modern context of internet and global community creates even greater exposure to diverse worldviews
  • Raises questions about how contemporary believers can engage across traditions

Potential Areas for Further Exploration

  1. Regional Variations in the Parting: Investigate specific geographic areas and their unique timelines and factors contributing to separation between Judaism and Christianity

  2. Torah-Observant Christian Communities: Research the specific beliefs, practices, and locations of Jewish Christian groups that persisted into the 7th century

  3. Economic Factors in Religious Identity: Examine how economic pressures and opportunities influenced religious affiliation and expression in the Roman Empire and medieval period

  4. Comparison of Church Fathers: Detailed analysis of how different early Christian theologians (Ignatius, Irenaeus, Augustine, Chrysostom) contributed to adversus judaeos tradition

  5. Jewish Halakhic Development: Study how Jewish law evolved in response to Christianity and what theological principles allowed for recognition of other valid religions

  6. Reformation and Antisemitism: Investigate the continuity of anti-Jewish sentiment from Catholic to Protestant traditions and the specific contributions of Reformers

  7. Vatican II and Modern Dialogue: Examine the transformation of Catholic teaching regarding Jews after the 1960s and parallel developments in Protestant and Orthodox traditions

  8. Noahide Laws and Christianity: Explore rabbinic discussions of whether Christianity fulfills Noahide covenant requirements for Gentiles

  9. Archaeological Evidence: Survey additional material culture evidence of Jewish-Christian interaction and overlap beyond the Turkey examples mentioned

  10. Modern Messianic Judaism: Consider how contemporary Messianic Jewish movements relate to or differ from ancient Torah-observant Christian communities

Comprehension Questions

  1. How does Dr. Oliver’s approach to understanding the split between Judaism and Christianity differ from traditional views of a single, definitive break? What evidence does he provide for his perspective?

  2. Explain how the fiscus Judaicus (Jewish tax) created complex dynamics between Jewish Christians, Gentile Christians, and Roman authorities. What incentives did it create for separation or identification with Judaism?

  3. Trace the evolution of Christian theology regarding Jews from early “theological duel” concepts through Augustine’s systematization to the violent persecution of the medieval and modern periods. How did theological positions translate into social and political actions?

  4. Describe the evolution of Jewish theological responses to Christianity from the 1st century through the 20th century. What factors contributed to changes in how Judaism viewed Christianity and Christians?

  5. What does the persistence of Torah-observant Jewish Christians into the 7th century tell us about the complexity of early Christian history? How should this inform contemporary understanding of Christian origins?

Brief Summary

This episode addresses the complex and often painful history of Christian-Jewish relations through two scholarly chapters. Dr. Isaac W. Oliver demonstrates that the separation between Judaism and Christianity was not a single event but a gradual, regionally varied process influenced by theological, political, economic, and social factors. Despite traditional views pointing to events like the Bar Kokhba revolt as decisive moments, evidence shows Jewish Christians persisting into the 7th century in some regions, with fluid boundaries and ongoing interaction between communities.

Rabbi Dr. Eugene Korn then chronicles the dark history that followed, showing how Christian theology developed an “adversus judaeos” (against the Jews) tradition that dominated for 1,500 years. This theological anti-Judaism, systematized by Augustine but building on earlier Church Fathers, portrayed Jews as cursed, blind, and superseded by Christianity. These teachings metastasized into systematic persecution, forced conversions, and violence across centuries, ultimately contributing to the conditions that made the Holocaust possible. The episode also examines Jewish responses to Christianity, showing how rabbinic thought evolved to recognize Christianity as valid for Gentiles while maintaining Jewish distinctiveness.

Despite this troubled history, the episode ends with cautious hope, noting that post-Holocaust dialogue has created unprecedented opportunities for mutual understanding and appreciation between Jewish and Christian communities, demonstrating that even the darkest chapters of history can potentially give way to reconciliation and renewed relationship.

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