It is nearly impossible to find theological analysis from the fathers and apologists of the early centuries, in the writings that have reached us today, that take into account the context of the apostolic writings. We see literal or allegorical interpretations of the Tanakh [1], the testimonial use of their lives, a defense of the faith against the most absurd criticisms, and above all, an analysis in light of the philosophies of the time, but very little of the historical context in which Jesus and the apostles lived.
Some today prefer to think of a universal conspiracy in the style of Star Wars, but it would necessarily be a historical oversimplification [2]. Others try to examine the context in all its nuances in order to understand that the history of Jesus’ disciples in a particular period cannot be portrayed in black and white, as the facets and shades are quite varied. Thus, in the compilation of ancient sources, we can see a neglect influenced by prejudices that led Christian writers not to look at or simply reject their roots, considering them part of the Tannaitic practices [3] of the time.
The rabbis of Yavne [4], on the other hand, assumed the name Judaism implying that they did maintain such traditions, although in reality it was a desire to universalize and replace their neo-Pharisaism. The Messianics or Christians, in this situation, simply lost this perspective completely over time. And anyone who assumed a practice trying to imitate Jesus in his actions with reference to the law would be stigmatized as Judaizing legalism.
Now, being extremely critical, and starting with our own backyard, we can see how Christianity lost in its evangelistic and apologetic arguments. Their main argument for this was the testimony that grace and salvific action achieved the holiness that the law could not achieve, but such Christian testimony fell into enormous discredit. Massacres after massacres, such as those in Alexandria in 415 AD where Hypatia of Alexandria was murdered, dismembered, and incinerated by the followers of Bishop Cyril, were some of the events that contrasted with what Christianity preached.
Therefore, when Islam emerged in the second decade of the 7th century, it found in this crisis of Christian identity the bases it needed. The Quran teaches that Judaism was replaced by Christianity, as Christians taught, but at the same time that Christians did not have the potential to reach the Arab world so they also had to be replaced. And the clearest example of Christian decadence, for them, was the deification of Jesus when in reality he was a prophet, great, but only a prophet. Thus, just as Christians began to present the Tanakh as the Old Covenant, Muslims did the same by presenting the Messianic Covenant as outdated and ineffective also due to poor Christian testimony.
In the Quran we find:
«Oh believers! Do not say: Râ‘ina (which in Arabic means: take care of us) but: Observe us, and obey. And certainly the unbelievers will receive a painful punishment. The disbelievers of the People of the Book (Jews and Christians) and the idolaters wish that no good should come to you from your Lord, but Allah distinguishes with mercy from him whom He wills; and Allah is the possessor of immense favor. We do not repeal any law or make it forgotten without bringing another better or similar one. Don’t you know that Allah has power over all things? Do you not know that to Allah belongs the kingdom of the heavens and the earth, and that you have no protector or savior except Allah? Do you perhaps want to question your Messenger as they also did with Moses? Whoever exchanges faith for disbelief will have strayed from the right path. Many of the People of the Book would like you to renounce your faith and become unbelievers again out of envy towards you, after the Truth has been made clear to you. But forgive them and excuse them until Allah decides about them. Verily, Allah has power over all things. Perform the prescribed prayer and pay Zakât, and the good you do will be for your benefit, and you will find the reward of it with Allah. Verily, Allah knows how much you do. And they say (the People of the Book): Only those who are Jews or Christians will enter Paradise. Those are his wishes. Tell them: Bring your foundation, if you speak the truth. It is not so, those who surrender to Allah and are benefactors will have their reward with their Lord, and they will not fear or grieve. The Jews say: Christians lack foundations, and Christians say: Jews lack foundations, since they read the Book. That’s what those who didn’t know said. Allah will judge between them on the Day of Resurrection about what they disagreed about. Is there anyone more wicked than those who prohibit the mention of Allah’s name in the mosques and seek to destroy them? These are the ones who should enter them with fear (of Allah’s punishment).They will be humiliated in this world and in the Hereafter they will receive a terrible punishment.»[5].
Many Christian critics would resolve this by speaking only of the church’s lack of spirituality, approaching the concept of spirituality in a Gnostic perception that stripped it of all practice and made it esoteric. However, could it be that the various replacements deprived Christians of a correct view of spirituality, which has been lacking from then until today? Irenaeus of Lyon in the 2nd century said about this:
“Paul has made known what are the works which he calls carnal, foreseeing the incredulous sophisms, and laying bare their thoughts, in order not to leave the investigation of the matter in the hands of those who scrutinize his thoughts with incredulity. He expresses himself thus in the letter to the Galatians: ‘Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.’ (Galatians 5:19-21). He thus proclaims in the most explicit manner to those who wish to hear, the meaning of ‘flesh and blood shall not inherit the kingdom of God’; for those who do these actions, truly conducting themselves according to the flesh, cannot live unto God (…) therefore, he who is getting better and produces the fruit of the spirit, will be saved anyway due to the communion of the Spirit, so that, whoever remains in the works of the flesh, of which we have spoken, will really be considered carnal for not assuming the Spirit of God, and consequently will not be able to inherit the kingdom of heaven (…) When have we carried the image of the earthly? When less works of the flesh were done. And when, according to him, have we been washed, believing in the name of the Lord and receiving his spirit? When we have been washed, not of the substance of the body or the image of the plasma, if not of the old life of vanity. Therefore in the same members in which we were lost by doing the work of corruption, in those we are vivified by doing the works of the Spirit.”
Could it be that the freedom under which the replacements were made is not the freedom to which God called? Truly, freedom was to walk in the true essence of the law, fulfilling it as fulfilled, with the forgiveness and ability that God gives through his Spirit, without judging others and without dividing his body, without feeling the burden of sinfulness upon those who were approved and forgiven by God to live according to his standard or holiness. Irenaeus also illustrates it in the following way:
“The law, being imposed on slaves, educated the soul through external and bodily signs, dragging it, as with a chain, to submit to the precepts, so that man would thus learn to obey God. But the Word, freeing the soul, also taught it to purify the body voluntarily. With this, it became necessary to remove the chains of slavery to which men had already become accustomed, and to follow God without chains; and at the same time the precepts of freedom had to be extended and submission to the King had to grow, so that no one would turn back and show himself unworthy of the one who liberated him. For respect and obedience to the Father of the family are equal in slaves and free men; but the free have greater confidence, since free service is greater and more glorious than submission to sin. For this reason, the Lord instead of ‘You shall not commit adultery’ did not command even to desire it; and instead of ‘You shall not kill’, not even to be angry; and instead of paying tithes, to give all our goods to the poor; and to love not only relatives, but also enemies; and not only to be generous and willing to share our own, but even willing to give willingly to those who rob us (…) So do not follow him like a slave, but go before him like a free man, showing yourself ready and useful to your neighbor in everything (…) All these things, as we were saying, did not destroy the law, but fulfilled it and enlarged it among us. It is as if one were to say that the service of the free man is greater, and that a greater submission and effect has been rooted in us for our liberator, since he has not freed us so that we might depart from him, for no one can of his own accord obtain the good things of salvation establishing himself outside the goods of the Lord, but so that, having received from him a greater favor, we may love him more… Thus, all natural precepts affect us equally, both we and the Jews, in these they began and originated, while we have come to their maturity and fulfillment.”
After what Irenaeus cited, it will be easier for you to understand how important it is for us today to return to the context in which Jesus and the apostles lived.
Author: Dr. Liber Aguiar.
[1] The well-known Old Testament.
[2] Although there is indeed a conspiracy in the heavenly realms led by Satan that influences and manipulates humanity.
[3] Rabbis (Pharisees) of the first three centuries.
[4] Seat of the Tannaitic Rabbinate.
[5] Quran, Surah 2:104-103.
[6] The Best of Irenaeus of Lyon, Alfonso Ropero, pages 578-579, CLIE.
[7] The Best of Irenaeus of Lyon, Alfonso Ropero, pages 437-438, CLIE.
0 Comments