I have already pointed out that in the early conflict between Judaism and Christianity, the Jews drew first blood. Please understand that this is an observation only, and is not meant in anyway to justify Christian anti-Semitism. For example, I can also make the observation that native Americans drew first blood in their conflict with English settlers in the New World, but only a fool would use this observation to justify the subsequent treatment of the aboriginal population of the North American continent. In the case of Christianity, our subsequent treatment of the Jewish people is inexcusable even if every Jew in the world were involved in our persecution. After all, our Lord commanded us to love those who mistreat us and to pray for those who persecute us. Jesus Himself set the example in this when He forgave those who nailed Him to the cross.
The persecution of Christians that began in Jerusalem and Judea continued to a greater or lesser extent until the Jewish Church finally separated itself from the rest of Judaism by relocating in Pella rather than standing with their countrymen against the Romans. However, before they parted ways the large Jewish-Christian church in Jerusalem and Judea, and it’s leader, James, apparently managed to gain some measure of acceptance and respect within the broader Jewish community.
One of the best evidences of an unofficial accord between the Jewish Church and their fellow Jews is that when the High Priest, Ananus, executed James, the protest against his actions was raised not by Christians but by pious Jews whom Josephus calls, “The most equitable of the citizens.” He continues, “they disliked what was done; they also sent to the king [Agrippa] desiring him to send to Ananus that he should act no more, for that what he had already done was not to be justified.”
I say all of this to make this simple observation: in spite of much opposition and varying degrees of persecution at the hands of their fellow Jews we find no trace of anti-Semitism in the early Jewish Church. This should come as no surprise because these early Jewish believers clearly viewed themselves as Jews in every sense of the word.
We note, for example, James’ statement to Paul when he came to Jerusalem after his third missionary journey: “You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the Law. “
But because of the Judean Church’s zeal for the Law he would add they were very uncomfortable with reports that were reaching them about Paul, “They have been told about you, that you are teaching all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children not walking according to the customs.”
It seems clear from this passage that while the Jewish Church accepted Gentile conversion, they were determined that Jewish believers not lose their Jewish identity. Paul for his part seemed to be in agreement with their desire to maintain their Jewish distinctives. We see this in the fact that he agreed with James that he should purify himself in the Temple to demonstrate that, “there is nothing to the things they have been told….but that you yourself also walk orderly, keeping the Law.”
While there was no anti-Semitism in the Jewish Church, there is evidence that the same was not true among the Gentiles. This was, as we will see, especially true in the church of Rome. It seems that the church of Rome may have been the birthplace of this moral evil.
Posted in Anti-Semitism, Bible, Theology
