Church's Indifference to Jews Contradicts Biblical Teaching
The Church's relationship with the Jewish people has been a complex and often contentious issue throughout history. The biblical teaching on this topic is multifaceted, with various passages addressing the relationship between the Church and Israel.
In the New Testament, the apostle Paul writes about the relationship between the Church and Israel in Romans 9-11. According to Paul, the Jews have a special place in God's plan, and their rejection of Christ does not nullify God's promises to them [5]. In fact, Paul argues that the Gentiles have been grafted into the tree of salvation, which was originally Israel [Romans 11:17-24].
Some early Church Fathers, such as Tertullian and Augustine, grappled with the issue of Jewish-Christian relations. Tertullian notes that Celsus, a critic of Christianity, accused Jesus of being "punished by the Jews for his crimes" [1]. Augustine, on the other hand, argues that the Jews' refusal to believe in Christ was a fulfillment of prophecy and that their dispersion among the nations served as a witness to the truth of Christianity [5].
Reformed theologians, such as Charles Hodge, have also addressed this issue. Hodge argues that the Church should not assume prerogatives that belong to God alone, such as judging the spiritual state of individuals, including Jews [2]. He also notes that the New Testament contains no command to the Church to assume a special role towards Jews simply because of their Jewishness [2].
The biblical teaching on the Church's relationship with the Jewish people emphasizes the importance of treating all individuals with dignity and respect, regardless of their background. As the apostle Paul writes, "If I... have not love, I am nothing" [1 Corinthians 13:2-3]. In the context of Jewish-Christian relations, this means recognizing the shared heritage and roots of the Church in Judaism, while also acknowledging the distinctives of the Christian faith.
The early Church Fathers and Reformed theologians provide valuable insights into the complexities of this issue. While there are differences in their approaches, they all emphasize the need for Christians to engage with Jewish people in a spirit of love and respect. As Hodge notes, serving others, including Jews, is a matter of Christian duty, but it should be done out of a sense of obedience to Christ, rather than simply because of their ethnic background [3].
The Church's indifference to the Jewish people contradicts the biblical teaching on the importance of loving and serving all individuals. Instead, Christians are called to engage with Jewish people and others in a spirit of love, respect, and humility, recognizing the complexities and nuances of their shared history and faith [4].
Sources
- Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — CHAP. V.: After these matters, although Celsus becomes tautological in his statements about Jesus, repeating for the second time that "he was punished by the Jews for his crimes," we shall not again take up the defence, being satisfied with what we have already said. But, in the next place, as this Jew of his disparages the doctrine regarding the resurrection of the dead, and the divine judgment, and of the rewards to be bestowed upon the just, and of the fire which is to devour the wicked, as being stale[6] opinions, and thinks tha”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 64: to assert that all Jews admitted to circumcision and the passover, were, in the judgment of charity, truly regenerate persons. 2. The New Testament contains no command to the Church to assume the prerogative in question. There is the command often repeated to recognize as brethren all who profess their faith in Christ. There are explicit directions given as to those who, although calling themselves brethren, are to be rejected. ( 1 Cor. v. 9, 10 ; Rom. xvi. 17 ; 2 Thess. iii. 6 ; Tit. iii. 10 ; Matt. vii. 15-17 .) But there is no command ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 88: the Holy Ghost. Any Christian would rejoice to be a servant of Paul, or of John, of a martyr, or of a poor worn-out missionary; but to be servant to a Jew, merely because he is a Jew, is a different affair; unless indeed such should prove to be the will of Christ; then such service would be an honour. It is as much opposed to the spirit of the Gospel that preeminence in Christ’s kingdom should be adjudged to any man or set of men on the ground of natural descent, as on the ground of superior stature, physical strength, or wealth. 812 The ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 39: Christian Liberty in Matters of Indifference. It is perfectly consistent with the principle above stated, that a thing may be right or wrong according to circumstances, and, therefore, it may often be wrong for a man to do what the Bible does not condemn. Paul himself circumcised Timothy; yet he told the Galatians that if they allowed themselves to be circumcised, Christ would profit them nothing. Eating meat offered in sacrifice to idols was a matter of indifference. Yet the Apostle said, “If meat make my brother to offend, I will eat no”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 4: Augustine — Anti-Manichaean, Anti-Donatist — BOOK XVI. (part 27): the Jews would believe both Christ and Moses, it is still more improbable that all the world would do so. But as we see all nations believing both, and in a common and well-grounded faith holding the agreement of the prophecy of the one with the gospel of the other, it was no impossible thing to which this one nation was called, when Christ said to them, "If ye believed Moses, ye would also believe me." Rather we should be amazed at the guilty obstinacy of the Jews, who refused to do what we see the whole world has ”