The Early Faithful Christians in Jerusalem Never Compromised

Jerusalem

It never ceases to amaze me how theologians can dismiss the fact that the early Christian Church clearly held practices that are considered to be Jewish, yet the mainstream churches (by and large) overlook this and fail to have the same practices.

Although they have their own biases, the Protestant theologians Philip Schaff and Johann Gieseler correctly noted:

The Jewish Christians, at least in Palestine, conformed as closely as possible to the venerable forms of the cultus of their fathers, which in truth were divinely ordained, and were an expressive type of the Christian worship. So far as we know, they scrupulously observed the Sabbath, the annual Jewish feasts, the hours of daily prayer, and the whole Mosaic ritual (Schaff, Philip, History of the Christian Church, Chapter 9. Oak Harbor, WA: Logos Research Systems, Inc. 1997. This material has been carefully compared, corrected¸ and emended according to the 1910 edition of Charles Scribner’s Sons by The Electronic Bible Society, Dallas, TX, 1998.)

While the Jewish Christians of Palestine retained the entire Mosaic law, and consequently the Jewish festivals, the Gentile Christians observed also the Sabbath and the passover (1 Cor. v. 6-8), with reference to the last scenes of Jesus’ life, but without Jewish superstition (Gal. iv. 10 ; Col. ii. 16) (Gieseler, Johann Karl Ludwig. A text-book of church history, Volume I, Chapter II. New York : Harper & brothers. Date 1857-80).

In other words, it is known that the true early Christians in Judea did keep the Sabbath and God’s biblical Holy Days.

Eusebius states this about the succession of early leaders in Jerusalem:

The chronology of the bishops of Jerusalem I have nowhere found preserved in writing; for tradition says that they were all short lived…The first, then, was James, the so-called brother of the Lord; the second, Symeon; the third, Justus; the fourth, Zacchaeus; the fifth, Tobias; the sixth, Benjamin; the seventh, John; the eighth, Matthias; the ninth, Philip; the tenth, Seneca; the eleventh, Justus; the twelfth, Levi; the thirteenth, Ephres; the fourteenth, Joseph; and finally, the fifteenth, Judas. These are the bishops of Jerusalem that lived between the age of the apostles and the time referred to, all of them belonging to the circumcision (Eusebius. Church History, Book IV, Chapter 5. Translated by Arthur Cushman McGiffert. Excerpted from Nicene and Post-Nicene Fathers, Series Two, Volume 1. Edited by Philip Schaff and Henry Wace. American Edition, 1890. Online Edition Copyright © 2004 by K. Knight).

However, this did not last as this church was eliminated. The Catholic Encyclopedia of 1907 notes:

The shortest-lived Apostolic Church is that of Jerusalem. In 130 the Holy City was destroyed by Hadrian, and a new town, Ælia Capitolina, erected on its site (Wilhelm J. Transcribed by Donald J. Boon. Apostolic Succession. The Catholic Encyclopedia, Volume I. Copyright © 1907 by Robert Appleton Company. Online Edition Copyright © 2003 by K. Knight. Nihil Obstat, March 1, 1907. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York).

And while is now believed that Ælia Capitolina was erected in 135 (as opposed to 130 since the Bar Kaba revolt was from 132-135 A.D.), as the true Christians had to flee from Jerusalem then (some Greeks, apparently led by Marcus, who were not considered by Hadrian to be close to the apostolic Christianity that had been in Jerusalem, did go there, but again they were not faithful to the original teachings, more information is in the article The Ephesus Church Era), it is clear that Catholic scholars have dismissed the idea of unbroken apostolic succession from Jerusalem.

The Orthodox saint Irenaeus specifically seems to have eliminated Jerusalem as being faithful by his time (circa 180) as he wrote:

Further, also, concerning Jerusalem and the Lord, they venture to assert that, if it had been “the city of the great King,” it would not have been deserted. This is just as if any one should say, that if straw were a creation of God, it would never part company with the wheat; and that the vine twigs, if made by God, never would be lopped away and deprived of the clusters…The fruit, therefore, having been sown throughout all the world, she (Jerusalem) was deservedly forsaken, and those things which had formerly brought forth fruit abundantly were taken away; for from these, according to the flesh, were Christ and the apostles enabled to bring forth fruit. But now these are no longer useful for bringing forth fruit. For all things which have a beginning in time must of course have an end in time also (Irenaeus. Adversus haereses, Book IV, Chapter IV, Verse 1).

So while the Orthodox also consider Irenaeus to be a saint and Jerusalem to be one of the five “Apostolic Sees”, Irenaeus basically taught that God was finished using Jerusalem as a type of headquarters in this age. Irenaeus’ “forsaken” statement is probably referring to those that fled Jerusalem prior to its destruction in 70 A.D. or at the latest 135 A.D.

Furthermore, note what happened in Jerusalem according to the noted historian E. Gibbon:

The first fifteen bishops of Jerusalem were all circumcised Jews; and the congregation over which they presided united the law of Moses with the doctrine of Christ. It was natural that the primitive tradition of a church which was founded only forty days after the death of Christ, and was governed almost as many years under the immediate inspection of his apostle, should be received as the standard of orthodoxy. The distant churches very frequently appealed to the authority of their venerable Parent, and relieved her distresses by a liberal contribution of alms…

The Nazarenes retired from the ruins of Jerusalem to the little town of Pella beyond the Jordan, where that ancient church languished above sixty years in solitude and obscurity. They still enjoyed the comfort of making frequent and devout visits to the Holy City, and the hope of being one day restored to those seats which both nature and religion taught them to love as well as to revere. But at length, under the reign of Hadrian, the desperate fanaticism of the Jews filled up the measure of their calamities; and the Romans, exasperated by their repeated rebellions, exercised the rights of victory with unusual rigour. The emperor founded, under the name of Alia Capitolina, a new city on Mount Sion, to which he gave the privileges of a colony; and denouncing the severest penalties against any of the Jewish people who should dare to approach its precincts, he fixed a vigilant garrison of a Roman cohort to enforce the execution of his orders. The Nazarenes had only one way left to escape the common proscription, and the force of truth was on this occasion assisted by the influence of temporal advantages.

They elected Marcus for their bishop, a prelate of the race of the Gentiles, and most probably a native either of Italy or of some of the Latin provinces. At his persuasion the most considerable part of the congregation renounced the Mosaic law, in the practice of which they had persevered above a century. By this sacrifice of their habits and prejudices they purchased a free admission into the colony of Hadrian…

When the name and honours of the church of Jerusalem had been restored to Mount Sion, the crimes of heresy and schism were imputed to the obscure remnant of the Nazarenes which refused to accompany their Latin bishop. They still preserved their former habitation of Pella, spread themselves into the villages adjacent to Damascus, and formed an inconsiderable church in the city of Bercea, or, as it is now called, of Aleppo, in Syria. The name of Nazarenes was deemed too honourable for those Christian Jews, and they soon received, from the supposed poverty of their understanding, as well as of their condition, the contemptuous epithet of Ebionites…The unfortunate Ebionites, rejected from one religion as apostates, and from the other as heretics, found themselves compelled to assume a more decided character; and although some traces of that obsolete sect may be discovered as late as the fourth century, they insensibly melted away either into the church or the synagogue…

It has been remarked with more ingenuity than truth that the virgin purity of the church was never violated by schism or heresy before the reign of Trajan or Hadrian, about one hundred years after the death of Christ (Gibbon E. Decline and Fall of the Roman Empire, Volume I, Chapter XV, Section I. ca. 1776-1788).

It should be noted that, because of this revolt, Emperor Hadrian outlawed many practices considered to be Jewish. The Christians in Judea had a decision to make. They either could continue to keep the Sabbath and the rest of God’s law and flee or they could compromise and support a religious leader who would not keep the Sabbath, etc.

This seems to be consistent with an Arab account of what happened. The following was written originally in Arabic by Abd al-Jabbar:

(71a) ‘After him’, his disciples (axhab) were with the Jews and the Children of Israel in the latter’s synagogues and observed the prayers and the feasts of (the Jews) in the same place as the latter. (However) there was a disagreement between them and the Jews with regard to Christ.

The Romans (al-Rum) reigned over them. The Christians (used to) complain to the Romans about the Jews, showed them their own weakness and appealed to their pity. And the Romans did pity them. This (used) to happen frequently. And the Romans said to the Christians: “Between us and the Jews there is a pact which (obliges us) not to change their religious laws (adyan). But if you would abandon their laws and separate yourselves from them, praying as we do (while facing) the East, eating (the things) we eat, and regarding as permissible that which we consider as such, we should help you and make you powerful, and the Jews would find no way (to harm you). On the contrary, you would be more powerful than they.”

The Christians answered: “We will do this.”

(And the Romans) said: “Go, fetch your companions, and bring your Book (kitab).” (The Christians) went to their companions, informed them of (what had taken place) between them and the Romans and said to them: “Bring the Gospel (al-injil), and stand up so that we should go to them.”

But these (companions) said to them: “You have done ill. We are not permitted (to let) the Romans pollute the Gospel. In giving a favourable answer to the Romans, you have accordingly departed from the religion. We are (therefore) no longer permitted to associate with you; on the contrary, we are obliged to declare that there is nothing in common between us and you;” and they prevented their (taking possession of) the Gospel or gaining access to it. In consequence a violent quarrel (broke out) between (the two groups). Those (mentioned in the first place) went back to the Romans and said to them: “Help us against these companions of ours before (helping us) against the Jews, and take away from them on our behalf our Book (kitab).” Thereupon (the companions of whom they had spoken) fled the country. And the Romans wrote concerning them to their governors in the districts of Mosul and in the Jazirat al-’Arab. Accordingly, a search was made for them; some (qawm) were caught and burned, others (qawm) were killed.” (Pines S. The Jewish Christians of the Early Centuries of Christianity according to a New Source. Proceedings of the Israel Academy of Sciences and Humanities, Volume II, No.13; 1966. Jerusalem, pp. 14-15).

The above is interesting for a number of reasons. It shows that there were two group that professed Christ then in Jerusalem. One called “Christians” above, and the other (the faithful ones) called “companions”. The fact that the companions would no longer associate with the compromisers (who the Muslims called “Christians”) showed that in whatever area the above occurred in, there were definitely two groups. It is also of interest to note that the Arab account suggests that the faithful may have had the books of the New Testament, while the others did not.

It is a fact that the Romans made a deal with those who were willing to renounce original Christianity in Jerusalem in 135 A.D. (see The Ephesus Church Era). It is possible that the above account is related to that (or may have been what led to the 135 deal).

It is also a fact that the original faithful Christian Church had practices that many now consider to be Jewish. Was the true Church really supposed to change? Was it to embrace non-biblical practices or retain those of Christ and the original apostles?

While the answer should be obvious, most theologians seem to have no clue.

Those interested in learning more should carefully and prayerfully study the following:

Arabic Nazarenes May Have Kept Original Christian Practices Were their faithful Arabs who held to original Christianity?
Nazarene Christianity: Were the Original Christians Nazarenes? Should Christians be Nazarenes today? What were the practices of the Nazarenes.
Location of the Early Church: Another Look at Ephesus, Smyrna, and Rome What actually happened to the primitive Church? And did the Bible tell about this in advance?
Apostolic Succession What really happened? Did structure and beliefs change? Are many of the widely-held current understandings of this even possible? Did you know that Catholic scholars really do not believe that several of the claimed “apostolic sees” of the Orthodox have apostolic succession–despite the fact that the current pontiff himself seems to wish to ignore this view? Is there actually a true church that has ties to any of the apostles that is not part of the Catholic or Orthodox churches? Read this article if you truly are interested in the truth on this matter!
Early Church History: Who Were the Two Major Groups Professed Christ in the Second and Third Centuries? Did you know that many in the second and third centuries felt that there were two major, and separate, professing Christian groups in the second century, but that those in the majority churches tend to now blend the groups together and claim “saints” from both? “Saints” that condemn some of their current beliefs. Who are the two groups?
Do You Practice Mithraism? Many practices and doctrines that mainstream so-called Christian groups have are the same or similar to those of the sun-god Mithras. Do you follow Mithraism combined with the Bible or original Christianity?
The New Testament Canon – From the Bible Itself This article, shows from the Bible and supporting sources, why the early Church knew which books were part of the Bible and which ones were not.
The History of Early Christianity Are you aware that what most people believe is not what truly happened to the true Christian church? Do you know where the early church was based? Do you know what were the doctrines of the early church? Is your faith really based upon the truth or compromise