The power of tradition on our beliefs is overwhelming. In my opinion, whether we realize it or not, our reading and interpretation of the Bible is strongly influenced by our world view, our beliefs and our traditions. This has been proven over the centuries by the ways Christians have misused the scriptures. One of the primary sources of our tradition is the early church and the early church fathers. Someone told me recently I should stop questioning mainline Christian beliefs and return to the teachings of the early church fathers. Well, here are some writings directly from the early church fathers. See if you feel this could have had any influence, totally unaware to us today, on our beliefs. What I see in these writings is a progressive, increasing anti-semitic world view which has affected Christianity today without us even realizing it. The final quotes are from Martin Luther who lead the reformation from the RCC and formed the basis for most non-Catholic churches and beliefs today. Ignatius 98 A.D. 0 117 A.D. Ignatius was Bishop of Antioch A.D. 98-117. The Bishop argues against the Judaizing tendencies of his territory, which had suffered the influences of the synagogue and of the Judaeo-Christians. He explicitly mentions the tenacious survival and veneration of Jewish institutions such as the Sabbath. For instance, in his Epistle to the Magnesians he writes, For if we are still practicing Judaism, we admit that we have not received God’s favor. For the most divine prophets lived in accordance with Jesus Christ (ch. 8:1,2). The necessity to renounce Jewish customs is again urged in chapter 10:3, where the warning is given that it is wrong to talk about Jesus Christ and live like the Jews. These frequent recommendations to abandon the practice of Judaism imply a strong leaning toward Jewish practices within the Christian communities of Asia Minor. The condemnation of Jewish practices such as sabbatizing, that is, the observance of the Sabbath according to Jewish manner, and the exhortation to live according to the life of the Lord, in the course of time may well have motivated the adoption not only of a way of life but even of a day of worship which would be different from the one of the Jews. The introduction of Sunday-keeping could then be part of the process of differentiation from Judaism. Ignatius, by urging Christians to differentiate themselves from Jewish practices such as sabbatizing, offers a significant insight on how the existence of anti-Judaizing attitudes and efforts contributed to the adoption of Sunday observance. We have indications, however, that in the East the substitution of the Sabbath by Sunday worship was gradual since Jewish observances there constituted a perennial attraction . . . for the Christian. Barnabas 130 A.D. - 138 A.D. The Epistle of Barnabas, dated by the majority of the scholars between A.D. 130 and 138, was written by a pseudonymous Barnabas probably at Alexandria, a cosmopolitan cultural center where the conflict between Jews and Christians was particularly acute Two major reasons make the epistle important. First, because it does contain the first explicit reference to the observance of Sunday, denominated as eighth day. Secondly, because it reveals how the social and theological tensions which existed at that time between Jews and Christians played a key role in the devaluation of the Sabbath and the adoption of Sunday by many Christians. A careful reading of the Epistle of Barnabas reveals that the author purposes to demonstrate the total repudiation on the part of God of Judaism as a true religion. While Ignatius condemns the judaizing of some Christians, Barnabas rejects totally Judaism both as a theological and a social system. It would seem that the author’s attacks are directed particularly, as A. Harnack observes, against Judaizing Christians who probably wanted to safeguard Jewish religious beliefs and customs. In fact, Barnabas categorically condemns those Christians who leaned toward a position of compromise with the Jews, saying, take heed to yourselves and be not like some, piling up your sins and saying that the covenant is theirs as well as ours. It is ours, but they lost it completely just after Moses received it . . . (4 :6-7). In order to persuade these Judaizing Christians to abandon Jewish beliefs and practices, Barnabas launches a twofold attack against the Jews: he defames them as a people and he empties their religious beliefs and practices of any historical validity by allegorizing their meaning. As a people, the Jews are described as wretched men (16:1) who were deluded by an evil angel (9:5) and who were abandoned by God because of their ancient idolatry (5 :14). They drove his prophets to death (5 :12) and they crucified Christ setting him at naught and piercing him and spitting upon him (7:9). The depreciation of the Sabbath and the introduction of the eighth day is part of an attempt which the author makes to destroy the strongholds of Judaism. His reasoning deserves attention. He writes: 1. Further, then, it is written about the sabbath also in the Ten Words which God uttered to Moses face to face on Mount Sinai, ‘And treat the sabbath of the Lord as holy with clean hands and a pure heart.’ 2. And in another place he says, ‘If my sons keep the sabbath, I will let my mercy rest upon them.’ 3. He mentions the sabbath at the beginning of the creation: ‘And in six days God made the works of his hands, and ended on the seventh day, and he rested on it and made it holy.’ 4. Observe, children, what ‘he ended in six days’ means. This is what it means, that in six thousand years the Lord will bring all things to an end, for a day with him means a thousand years. He himself bears me witness, for he says, ‘Behold, a day of the Lord will be like a thousand years.’ Therefore, children, in six days, that is, in six thousand years, all things will be brought to an end. 5. ‘And he rested the seventh day’ means this: When his Son comes and destroys the time of the lawless one, and judges the ungodly and changes the sun and moon and stars, then he will rest well on the seventh day. 6. Further he says, ‘You shall treat it as holy, with clean hands and a pure heart.’ If, then, anyone can now, by being pure in heart, treat as holy the day God declared holy, we are entirely deceived. 7. Observe that we will find true rest and treat it as holy only when we shall be able to do so having ourselves been made upright and had the promise fulfilled, when there is no more disobedience, but all things have been made new by the Lord. Then we shall be able to treat it as holy, after we have first been made holy ourselves. 8. Further he says to them, ‘Your new moons and sabbaths I cannot endure.’ You see what it means: it is not the present sabbaths that are acceptable to me, but the one that I have made, on which, having brought everything to rest, I will make the beginning of an eighth day, that is, the beginning of another world. 9. This is why we also observe the eighth day with rejoicing, on which Jesus also arose from the dead, and having shown himself ascended to heaven (ch. 15). Three basic arguments are advanced by Barnabas to invalidate Sabbath observance: (1) The rest of the seventh day is not a present experience but an eschatological rest that will be realized at the coming of Christ when all things will be changed (vv. 4-5). (2) The sanctification of the Sabbath is impossible for man at the present time since he himself is impure and unholy. This will be accomplished in the future after we have first been made holy ourselves (vv. 6-7). (3) God has explicitly declared , Your new moons and sabbaths I cannot endure; therefore the present sabbaths are not acceptable to Him, but only the one which is future. This will mark the beginning of the eighth day, that is, of a new world (v. 8). With these arguments Barnabas, utilizing this weapon of allegorical exegesis, empties the Sabbath of all its validity for the present age, endeavoring to defend the church from the influence of such an important Jewish institution. His effort to supersede the Sabbath by means of these intricate allegorical and eschatological argumentations is an implicit recognition of the influence that the Sabbath was still exerting in the Christian community of Alexandria. The eighth day is inserted at the end of chapter 15 as an appendix to the discussion on the Sabbath, and two basic justifications are given for its observance: (1) The eighth day is the prolongation of the eschatological Sabbath: that is, after the end of the present age symbolized by the Sabbath, the eighth day marks the beginning of another world (v. 8). This is why spend (agomen) even (dio kai) the eighth day with rejoicing (v. 9). (2) The eighth day is also (en he kai) the day on which Jesus rose from the dead (v. 9). The first theological motivation for the observance of Sunday is of an eschatological nature. The eighth day, in fact, represents the beginning of a new world. It is here that appears the incoherence of the author—perhaps acceptable at that time. While, on the one hand, he repudiates the present Sabbath inasmuch as this would have a millennaristic-eschatological significance, on the other hand he justifies the observance of the eighth day by the same eschatological reasons advanced previously to abrogate the Sabbath. It is noteworthy that Barnabas presents the resurrection of Jesus as the second or additional motivation. Sunday is observed because on that day Jesus also (en he kai) rose from the dead (v. 9). Why is the resurrection mentioned as the additional reasons for observing Sunday? Apparently because such a motivation had not yet acquired primary importance. Barnabas in fact, in spite of his sharp anti-Judaism, justifies the observance of the eighth day more as a continuation of the eschatological Sabbath than as a commemoration of the resurrection. This bespeaks a timid and uncertain beginning of Sunday-keeping. The theology and terminology of Sunday are still dubious. There is no mention of any gathering nor of any eucharistic celebration. The eighth day is simply the prolongation of the eschatological Sabbath to which is united the memory of the resurrection. Jerome (ca. A.D. 342-420), for instance, explicitly interprets the symbolism of the seventh and eighth days as the transition from the Law to the Gospel, when he writes that after the fulfillment of the number seven, we rise through the eighth to the Gospel. The polemic arguments presented by Barnabas both to invalidate the Sabbath and to justify the eighth as the continuation and replacement of the seventh, reveal how strong anti-Judaic feelings motivated the adoption of Sunday as a new day of worship. However, his paradoxical argumentation, his failure to distinguish clearly between the seventh and the eighth eschatological periods, and his uncertain theology of Sunday all seem to indicate that a distinct separation between Judaism and Christianity as well as between Sabbath and Sunday observance had not yet taken place, at least in Alexandria. Justin Martyr - Dialogue with Trypho (Between 138A.D. and 161 A.D.) We too, would observe your circumcision of the flesh, your Sabbath days, and in a word, all you festivals, if we were not aware of the reason why they were imposed upon you, namely, because of your sins and the hardness of heart. The custom of circumcising the flesh, handed down from Abraham, was given to you as a distinguishing mark, to set you off from other nations and from us Christians. The purpose of this was that you and only you might suffer the afflictions that are now justly yours; that only your land be desolated, and you cities ruined by fire, that the fruits of your land be eaten by strangers before your very eyes; that not one of you be permitted to enter your city of Jerusalem. Your circumcision of the flesh is the only mark by which you can certainly be distinguished from other men…as I stated before it was by reason of your sins and the sins of your fathers that, among other precepts, God imposed upon you the observance of the sabbath as a mark. Melito of Sardis - 167 A.D. Melito of Sardis was the bishop of Sardis near Smyrna in western Anatolia, and a great authority in Early Christianity: Jerome, speaking of the Old Testament canon established by Melito, quotes Tertullian to the effect that he was esteemed a prophet by many of the faithful. His is the earliest known accusation of the notion that Jews were held responsible for the death of Jesus made in a sermon On the Passover. The Synod Of Elvira - A.D. 306 The Synod of Elvira was an ecclesiastical synod held in Elvira, now Granada in southern Spain, and then in the Roman province of Hispania Baetica. Its date cannot be determined with exactness, but is believed to be in the first quarter of the fourth century, approximately 305-306. It was one of three councils, together with the Synod of Arles and the Synod of Ancyra, that first approached the character of general councils and prepared the way for the first ecumenical council. It was attended by nineteen bishops, and twenty-six presbyters, mostly from Hispania Baetica. Deacons and laymen were also present. Eighty-one canons are recorded, although it is believed that many were added at later dates. All concern order, discipline and conduct among the Christian community. it bans intermarriage between Christians and Jews. Other social intercourses, such as eating together, are also forbidden. Constantine - A.D. 315–337 Constantine I enacts various laws regarding the Jews: Jews are not allowed to own Christian slaves or to circumcise their slaves. Conversion of Christians to Judaism is outlawed. Congregations for religious services are restricted, but Jews are also allowed to enter Jerusalem on the anniversary of the Temples destruction. From the Letter of the Emperor to all those not present at the Nicene Council. (Found in Eusebius, Vita Const., Lib. iii., 18-20.) When the question relative to the sacred festival of Easter arose, it was universally thought that it would be convenient that all should keep the feast on one day; for what could be more beautiful and more desirable, than to see this festival, through which we receive the hope of immortality, celebrated by all with one accord, and in the same manner? It was declared to be particularly unworthy for this, the holiest of all festivals, to follow the custom[the calculation] of the Jews, who had soiled their hands with the most fearful of crimes, and whose minds were blinded. In rejecting their custom,(1) we may transmit to our descendants the legitimate mode of celebrating Easter, which we have observed from the time of the Saviours Passion to the present day[according to the day of the week]. We ought not, therefore, to have anything in common with the Jews, for the Saviour has shown us another way; our worship follows a more legitimate and more convenient course(the order of the days of the week); and consequently, in unanimously adopting this mode, we desire, dearest brethren, to separate ourselves from the detestable company of the Jews, for it is truly shameful for us to hear them boast that without their direction we could not keep this feast. How can they be in the right, they who, after the death of the Saviour, have no longer been led by reason but by wild violence, as their delusion may urge them? They do not possess the truth in this Easter question; for, in their blindness and repugnance to all improvements, they frequently celebrate two passovers in the same year. We could not imitate those who are openly in error. How, then, could we follow these Jews, who are most certainly blinded by error? for to celebrate the passover twice in one year is totally inadmissible. But even if this were not so, it would still be your duty not to tarnish your soul by communications with such wicked people[the Jews]. Besides, consider well, that in such an important matter, and on a subject of such great solemnity, there ought not to be any division. Our Saviour has left us only one festal day of our redemption, that is to say, of his holy passion, and he desired[to establish] only one Catholic Church. Think, then, how unseemly it is, that on the same day some should be fasting whilst others are seated at a banquet; and that after Easter, some should be rejoicing at feasts, whilst others are still observing a strict fast. For this reason, a Divine Providence wills that this custom should be rectified and regulated in a uniform way; and everyone, I hope, will agree upon this point. As, on the one hand, it is our duty not to have anything in common with the murderers of our Lord; and as, on the other, the custom now followed by the Churches of the West, of the South, and of the North, and by some of those of the East, is the most acceptable, it has appeared good to all; and I have been guarantee for your consent, that you would accept it with joy, as it is followed at Rome, in Africa, in all Italy, Egypt, Spain, Gaul, Britain, Libya, in all Achaia, and in the dioceses of Asia, of Pontus, and Cilicia. You should consider not only that the number of churches in these provinces make a majority, but also that it is right to demand what our reason approves, and that we should have nothing in common with the Jews. To sum up in few words: By the unanimous judgment of all, it has been decided that the most holy festival of Easter should be everywhere celebrated on one and the same day, and it is not seemly that in so holy a thing there should be any division. As this is the state of the case, accept joyfully the divine favour, and this truly divine command; for all which takes place in assemblies of the bishops ought to be regarded as proceeding from the will of God. Make known to your brethren what has been decreed, keep this most holy day according to the prescribed mode; we can thus celebrate this holy Easter day at the same time, if it is granted me, as I desire, to unite myself with you; we can rejoice together, seeing that the divine power has made use of our instrumentality for destroying the evil designs of the devil, and thus causing faith, peace, and unity to flourish amongst us. May God graciously protect you, my beloved brethren. John Chrysostom - 344-407 A.D. One of the greatest of church fathers; known as The Golden Mouthed. A missionary preacher famous for his sermons and addresses. The synagogue is worse than a brothel…it is the den of scoundrels and the repair of wild beasts…the temple of demons devoted to idolatrous cults…the refuge of brigands and dabauchees, and the cavern of devils. It is a criminal assembly of Jews…a place of meeting for the assassins of Christ… a house worse than a drinking shop…a den of thieves, a house of ill fame, a dwelling of iniquity, the refuge of devils, a gulf and a abyss of perdition.…I would say the same things about their souls… As for me, I hate the synagogue…I hate the Jews for the same reason. Martin Luther - 1543 Extracts From “On The Jews And Their Lies” My advice, as I said earlier, is: First, that their synagogues be burned down, and that all who are able toss in sulphur and pitch; it would be good if someone could also throw in some hellfire. That would demonstrate to God our serious resolve and be evidence to all the world that it was in ignorance that we tolerated such houses, in which the Jews have reviled God, our dear Creator and Father, and his Son most shamefully up till now, but that we have now given them their due reward. Second, that all their books - their prayer books, their Talmudic writings, also the entire Bible - be taken from them, not leaving them one leaf, and that these be preserved for those who may be converted. For they use all of these books to blaspheme the Son of God, that is, God the Father himself, Creator of heaven and earth, as was said above; and they will never use them differently. Third, that they be forbidden on pain of death to praise God, to give thanks, to pray, and to teach publicly among us and in our county. They may do this in their own country or wherever they can without our being obliged to hear it or know it. … Fourth, that they be forbidden to utter the name of God within our hearing. For we cannot with a good conscience listen to this or tolerate it, because their blasphemous and accursed mouth and heart call Gods Son Hebel Vorik, and thus also call his Father that. ....Therefore we must not consider the mouth of the Jews as worthy of uttering the name of God within our hearing. He who hears this name-from a Jew must inform the authorities, or else throw sow dung at him when he sees him and chase him away. And may no one be merciful and kind in this regard. for Gods honor and the salvation of us all, including that of the Jews, are at stake! p210 I will tell you. Their breath stinks with lust for the Gentiles gold and silver; for no nation under the sun is greedier than they were, still are, and always will be, as is evident from their accursed usury. So they comfort themselves that when the Messiah comes he will take the gold and silver of the whole world and divide it among them. Therefore, wherever they can quote Scripture to satisfy their insatiable greed, they do so outrageously. One is led to believe that God and his prophets knew of nothing else to prophesy than of ways and means to satisfy the bottomless greed of the accursed Jews with the Gentiles gold and silver. p211 Shame on you, here, there, or wherever you may be, you damned Jews, that you dare to apply this earnest, glorious, comforting word of God so despicably to your mortal, greedy belly, which is doomed to decay, and that you are not ashamed to display your greed so openly. You are not worthy of looking at the outside of the Bible, much less of reading it. You should read only the bible that is found under the sows tail, and eat and drink the letters that drop from there. That would be a bible for such prophets, who root about like sows and tear apart like pigs the words of the divine Majesty, which should be heard with all honor, awe, and joy. p213 Therefore, wherever you see a genuine Jew, you may with a good conscience cross yourself and bluntly say: There goes a devil incarnate. p214 I say, before they would have us Gentiles - whom they incessantly mock, curse, damn, defame, and revile - share the Messiah with them, andd be called their co-heirs and brethren, they would crucify ten more Messiahs and kill God himself if this were possible, together with all angels and all creatures, even at the risk of incurring thereby the penalty of a thousand hells instead of one. Such an incomprehensibly stubborn pride dwells in the noble blood of the fathers and circumcised saints. They alone want to have the Messiah and be masters of the world. p216 Quite apart from this, the Jews hear and see enough in us for which they ever blaspheme and curse the name of Jesus in their hearts; for they really are possessed. Therefore the history books often accuse them of contaminating wells, of kidnapping and piercing children, as for example at Trent, Weissensee, etc. p240 And these dreary dregs, this stinking scum, this dried-up froth, this moldy leaven and boggy morass of Jewry should merit, on the strength of their repentance and righteousness, the empires of the whole world - that is, the Messiah and the fulfillment of the prophecies - though they possess none of the aforementioned items and are nothing but rotten, stinking, rejected dregs of their fathers lineage! p252 However, it is impossible to convert the devil and his own, nor are we commanded to attempt this. p263 This gives you a clear picture of their conception of the fifth commandment and their observation of it. They have been blood thirsty bloodhounds and murderers of all Christendom for more than fourteen hundred years in their intentions, and would undoubtedly prefer to be such with their deeds. Thus they have been accused of poisoning water and wells, of kidnaping children, of piercing them through with an awl, of hacking them in pieces, and in that way secretly cooling their wrath with the blood of Christians, for all of which they have often been condemned to death by fire. p266 There is no other explanation for this than the one cited earlier from Moses - namely, that God has struck them with madness and blindness and confusion of mind. So we are even at fault in not avenging all this innocent blood of our Lord and of the Christians which they shed for three hundred years after the destruction of Jerusalem, and the blood of the children they have shed since then (which still shines forth from their eyes and their skin). We are at fault in not slaying them.
Posted on: Tue, 29 Jul 2014 19:42:26 +0000
Trending Topics
Recently Viewed Topics
© 2015