The Feast of Pentecost (or Shavuot) is the perfect time to celebrate the miraculous birth of the Church – and a reminder that all further growth is equally supernatural.

The original outpouring of the Holy Spirit took place on what is also known as the Feast of Weeks – seven weeks or 50 days after Passover, when Jesus was crucified. It's a celebration of the first fruits of the harvest, and it's interesting to note that the number of disciples increased sevenfold on the Day of Pentecost. For 3,000 souls were added to the 500 already following Jesus Messiah (Acts 2:41; 1 Cor 15:6).

Shavuot is also traditionally (as encouraged by the rabbis) the anniversary of the giving of the Law (Ten Commandments) to Moses on Mt Sinai and, on this level, is also fulfilled in Jesus who came, not to abolish the Law and the Prophets, but to fulfil them, as he stated so clearly in the Sermon on the Mount (Matt 5:17).

In fact, he now writes the law on our hearts and minds (Jer 31:33; Ezek 36:26f), not on tablets of stone, to enable us the more easily to follow its precepts. And he spelt it out 'on the Mount', as his Father had done through Moses.

Power from On High

Even though the 'established' congregation of Jesus's first disciples had clearly been born again as, through Divine revelation, they recognised Jesus as their Messiah, they still needed "power from on high" (Luke 24:49) for any significant missionary success. If they wished to get beyond what was humanly possible through persuasion, supernatural help was necessary.

As it happened, Jews from throughout the known world were in Jerusalem to celebrate the feast, the disciples having waited in the city in obedience to Jesus's command to wait until they were endued with heaven-sent boldness.

Even though Jesus's first disciples were born again, they still needed 'power from on high'.

They weren't told how it would be manifested, so they would have been profoundly shocked to witness tongues of fire resting on each one of them. But it was a sign of how their message would be conveyed. For they suddenly found themselves speaking in languages they had never learnt – and thus it was that the gospel spread like wildfire.
It was a reversal of the Tower of Babel, when men failed in their rebellious efforts to reach the heavens as God confused their language. But now, in these last days, the gospel preached in every tongue unites all who follow Christ, creating "one new man" born of his Spirit (Eph 2:15).

'Pentecostal' Outpouring

The Apostle Peter saw it as the fulfilment of Joel's prophecy of when God would pour out his Spirit on all flesh, which surely also speaks of the time approaching Jesus's return – the last of the last days – when another great revival would circle the globe.

There can be little doubt that a 'Pentecostal' outpouring has been gaining pace over the past 100 years. I have studied the worldwide Pentecostal movement myself – and written a book about it, Tongues of Fire (Sable Publishing) – and I implore readers to wholeheartedly embrace the kind of empowering we really cannot do without if we are to maximise our impact on the world (though I am not saying you must necessarily accept everything 'charismatic' as kosher).

We need to get away from doing things 'in the flesh', restricted by our human intuition and emotions, when God wants to fill us with power from on high. One of my favourite stories from Pentecostal history is of Henry Garlock, an American sent as a missionary to West Africa in 1920.

His denomination didn't believe in 'tongue-speaking' but, when he faced the prospect of ending up in the cooking pot of a tribe of cannibals he had inadvertently upset, he suddenly found himself speaking a language he had never learnt and it got him and his colleague out of very hot water! Although he had no idea what he was saying at the time, it turned out that he had been persuading them to kill a rooster in their place! And the incident set the ball rolling for the conversion of the entire tribe.

We need to get away from doing things 'in the flesh', restricted by our human intuition and emotions.

Pentecost Comes with Persecution

Some Pentecostals have gained a reputation for over-the-top methods and much excitement, which may seem out of place. But there's a balance to all this exuberance. For Pentecost comes with persecution, which is what happened to those first believers: Stephen, empowered by the Spirit, was stoned to death! Others were crucified, or thrown into arenas to be torn apart by wild animals.

Today it's happening all over again in Syria and elsewhere, where true Christians are being beheaded for their faith. Even in the UK Christians are losing their jobs and landing up in court for refusing to compromise.

Indeed, Joel prophesied that a latter-day heavenly outpouring would be accompanied by "blood and fire and billows of smoke" on earth (Joel 2:30). Israel's fortunes would be restored, but its enemies judged (Joel 3:1f); and like a wounded snake, evildoers will lash out at those who stand with God.

So although we are witnessing a global revival – with massive church growth in Asia, Africa and South America – the pressure to conform to ungodly ways remains severe. The Bible speaks much of a "remnant" (e.g. Acts 15:17) holding onto God's Word, and Jesus asked: "When the Son of Man comes, will he find faith on the earth?" (Luke 18:8). When things got tough, when his teaching seemed too hard, "many of his disciples turned back and no longer followed him" (John 6:66).

By all means allow yourself to be caught up in the excitement of God's blessings; but at the same time make up your mind that you're going to follow Jesus no matter what. There will be tears, but you will triumph in the end. And Jesus will wipe your tears away (Rev 7:17).

So seek God with all your heart and allow yourself to be baptised¹ in the Holy Spirit.

Pentecost comes with persecution - by all means allow yourself to be caught up in the excitement of God's blessings, but also make up your mind to follow Jesus no matter what.

Revival for Israel?

A very significant revival took place in Pensacola, Florida, in the mid-1990s and I'm sure it was no coincidence that Messianic Jew Dr Michael Brown played a key role there with his profound teaching ministry.

Perhaps we are about to witness a great outpouring in Israel itself. It's 49 years since Jerusalem's Old City was restored to the Jews for the first time in nearly 2,000 years. That year – 1967 – also marked the beginning of the 'Charismatic' wave of the Holy Spirit (a second stage of the modern-day Pentecostal movement) in the old established churches. And it was the very same year that saw the birth of Messianic Jewish congregations in the Land.

Will Israel experience Pentecost in the 50^th year since restoration?

References

1 From the Greek baptizo meaning 'to immerse, plunge or dip'.

Paul Luckraft reviews 'To Life!', the final instalment in Steve Maltz's trilogy on the Western Church (2011, Saffron Planet)

With this book the author completes his Way-Truth-Life trilogy (see previous reviews of How the Church Lost the Way, and How the Church Lost the Truth) and fittingly divides his final volume into three parts named The Way, The Truth and (the longest section) The Life.

As always, Maltz writes in an illuminating and witty manner, challenging us to rethink our traditions and natural tendencies in order to gradually shed our Greek way of thinking and become more Hebraically, and hence more biblically, minded. He explains that while the Greek mindset may have enabled us to make certain advances which we call 'progress', it is not comfortable with the supernatural, nor does it offer the correct tools for understanding God's word. Overall, Greek thinking "does not provide a natural interface for our dealings with God" (p38).

The Way: What 'Church' Should Look Like

In Part One, Maltz describes the early church and the way it operated, contrasting it with today where organised structures and hierarchies dominate - both in terms of buildings and management. Western churches now seem like distant cousins of those founded by the first apostles. So much baggage has been added over 2,000 years, largely squashing the original idea of church as a collection of 'called-out ones' each functioning according to gift and calling.

He devotes a few pages to certain small groups who did seek to exist independently of the mainstream Church and apply biblical principles. Brief outlines of such faithful (but often persecuted) remnants include the Waldenses, Albigenses and Hussites. Appendix 1 contains recommended reading for anyone wanting to learn more about this aspect of Church history.

So much baggage has been added to the Church in 2,000 years, squashing the original idea of a collection of 'called-out ones' functioning according to gift and calling.

He asserts that 'church' may have started out as a group of called-out ones but "once Greek thinking and personal ambition had been added to the mix, it had reversed metamorphosised, from the beautiful free butterfly of the earliest expressions to the ugly caterpillar of State control" (p36). He goes on to ask the key question: is any of this reversible? Is there a way back? He is not optimistic but in the remaining sections he explores this further.

The Truth: The Battle for Our Minds

In Part Two, The Truth, the author claims that what we usually classify as wisdom is very different from the wisdom that is 'from above'. We naturally strive to acquire wisdom by our own efforts and thought processes rather than by faith. Such pride can only produce a wisdom that is earthly, unspiritual, even devilish, rather than the pure kind which is transmitted to us directly from heaven itself (James 3:15-17). To highlight this the author takes us back to the Garden of Eden and the Fall to show us how Adam's thinking changed and what our default position now is.

The battle for our minds can be summed up as Hebraism versus Hellenism. The Greek mindset is man-centred, where self-fulfilment dominates our thinking. It drives us to exploit God for our own needs and creates a thirst for more knowledge, independent of that which God desires to give us. Greek thinking tries to work God out - to find out how he ticks.

It aims to remove all mysteries as it "seeks to know the unknowable, understand the un-understandable...To the Greek mind, the intellect must be exercised, even if this exercise is futile" (p100). By contrast the Hebraic mindset is one of reverence and respect which accepts God's majesty and greatness, and simply aims to please him by doing what he wants. Only this way can we be led into real truth, his truth.

Maltz contrasts Hellenism with Hebraism, outlining the battle between man-centred 'logic' and the Hebraic mindset of reverence, mystery and faith.

The author suggests that ideally, we need to install a new operating system and reboot our brains, but recognises this is impossible! The only realistic approach is an incremental one, a gradual process to encourage us to think more as God would want us to and less as the world has trained us to. In his third section he explores how this can happen as we head 'To Life!'

The Life: Working Out Kingdom 'Logic'

Part Three is more thematically arranged, including topics such as the family, money, the Bible and Jesus himself. The author argues that the Kingdom of God is not arranged according to Greek rules and logic. It is not always predictable and orderly. God is far bigger than this.

Maltz is equally concerned that we learn to act Hebraically, not just think Hebraically. He offers many practical tips to help our transformation and transition. There is also an informative chapter on the One New Man concept which would radically bring the Church back into line with God's purposes. The author critically examines its current situation and what is needed to make it a greater reality.

Maltz is concerned that we learn to act Hebraically – not just think Hebraically.

In this book Maltz continues to ask all the right questions which, if we are not afraid of them, will motivate us to change. Overall this is another absorbing read from a refreshingly honest writer, whose heart is to see a worldwide family of believers who are following the one who in himself is The Way, The Truth and The Life.

'To Life' (223 pages, paperback) is the final book in a three-part series by Steve Maltz on the state of the Western church. It is available from Saffron Planet Publishing for £10.

Next week: an interview with Steve Maltz!

Paul Luckraft reviews the second instalment in Steve Maltz's trilogy on the Western Church.

This is a natural follow-up to Maltz's previous book, How the Church Lost The Way. One consequence of having lost The Way is that certain truths have not fared well on this erroneous journey and have inevitably got lost themselves.

The main part of the book forms an analysis of five key battlegrounds where the truth has faced enemy attack: creation, Israel, salvation, hell and the end times. But before we can engage in these battles, the author asserts that it is necessary to examine the Bible as the ground of our truth, and then embark on a tour of Christian history to discover how things have gone wrong, who the enemies are, and what weapons they have.

Setting the Scene

Part One provides an argument (for those who need it!) of the value of the Bible, especially the Old Testament and Torah. For those who don't need such convincing it can be skipped or skimmed quickly.

Part Two contains four chapters on the usual evaluation of Greek thinking on Church history. In many ways this is similar to Maltz's first book, but it is actually a very worthwhile read in itself, with some helpful extra information especially in areas not always covered in such detail (eg the Medieval period). Maltz shows how philosophical analysis and Greek rationalism won the day over Hebraic faith, and highlights the outcome of mixing up Holy Scripture with Aristotle. There is also a very good summary of Aquinas and his influence.

The main part of the book analyses five key battlegrounds where the truth has faced enemy attack: creation, Israel, salvation, hell and the end times.

Christianity had become "a philosophical system, fuelled by rational argument rather than the supernatural acts of God" (p77). Early on in Church history a genie had been unleashed from the bottle which not even the later Reformers could put back. The Reformation was also stunted by Greek influence and continued the rejection of Hebraic roots. The later trends of higher criticism and liberal theology were also based on Greek methods and the slide from truth continued.

The author apologises that these chapters may seem a chore but argues they are necessary to "set a context, a framework for us to be able to see where the Church went off the rails" (p100). He needn't have worried. Far from being irksome, this section is a delight to read, both satisfying and inspiring as he brings out of the storehouse treasures both old and new. Here is excellent knowledge and analysis - it would be difficult to find a better overview.

To ease his own worries, Maltz provides a separate summary chapter (just three pages) of the previous four chapters, in case you found them tough or want to skip them to get to the main action quickly. A useful idea perhaps, but don't feel the need to take this option!

Five Key Battlegrounds

Part Three shows how to fight back against the errors and bad influences, starting with the creation/evolution debate. He points out that evolution has become the most reasonable explanation for many, whereas creationism is to be ridiculed and denigrated. Here is the dilemma: we want to believe one thing but 'reason' might divert us away. This illustrates the challenge we face.

Regarding Israel, the dilemma is between chosen forever, or rejected and replaced. Maltz provides the usual information on this theme, then throws down the challenge: God has made his choice, what is ours? Do we agree or decide that our attitude can be different?

The issue of salvation has also been subjected to analytical thinking which rejects the exclusive claims of Jesus. Is he The Way or just one of many?

Maltz calls hell that 'horrible doctrine', one we naturally want to ignore or tone down. However, it stubbornly remains "the festering corpse of the elephant in the room of the Christian faith" (p160). He surveys various opinions from Jesus onwards, showing how Greek thinking has reduced its impact or eliminated it in favour of a sentimental view.

New ideas such as limbo or annihilationism aim to reduce our embarrassment or move us away from an ancient imagery that suggests cruelty or indifference. Maltz describes how he tried to find out what the various denominations believe these days and how difficult that task proved to be. It seems hell is no longer appropriate!

For each of the battlegrounds Maltz outlines, he unpacks the dilemmas modern Christians face and how we should fight back against error.

As for the end times, a literal millennium is now seen as too Jewish (Messianic) or too unbelievable. The dominant ('reasonable') view is to deny it as a real period to come. The negative Greek prefix 'a' provides a much better alternative – amillennialism! A simple verbal change, but with such profound consequences. Maltz does an excellent job sorting out what people have said on this topic over the centuries and why they have said it. Once again, a Hebraic approach will restore the truth of what God will one day do.

Fighting the 'War on Error'

The final section is a good review of the 'war on error' and what has happened over time to the truth.

Maltz accepts we may disagree with him in places - he makes no claim to have a monopoly on truth - but he has done his homework. In the end he simply wants us to ask ourselves from where our ideas and beliefs stem and how much of our current thinking is really grounded on faith.

'How the Church Lost The Truth' (2010, 206 pages, paperback, Saffron Planet) is the second book in a trilogy by Steve Maltz on the state of the Western Church (tune in next week for our review of his final instalment). It is available from Saffron Planet Publishing for £10 .

Over the next few weeks we are pleased to feature the work of Steve Maltz. This week, Paul Luckraft reviews Maltz's 'How the Church Lost The Way...And How it Can Find it Again' (2009, Saffron Planet)

In this engaging and entertaining book, the author is very clear about his agenda: "to restore the understanding of the Hebraic roots of Christianity that has been lost, since the early days of the Church" (p43). Equally clear is that in this book he has succeeded in making a considerable contribution towards what is an immense but vital task.

Maltz's style is chatty, but not trite. He pulls no punches – he admits he may not just be upsetting the occasional sacred cow but disturbing the whole herd – but his aim is analysis, rather than attack. Certainly at every point he makes you think, and feel, and search for a proper response.

His title is apt in two ways, suggesting a straying from a correct path, but also reminding us that the early Christians were originally called The Way (Acts 9:2, 24:14), rather than the Church. Maltz points out that there has been a process of stripping out every trace of Jewishness from the established Church, starting early in its history and developing over time. The Body of Christ was meant to be One New Man (Eph 2:15) with both Jewish and Gentile elements in balance, and without this it is greatly diminished and largely unfulfilled.

How We Wandered

In Part One, the author tells 'a tale of two summits', taking us to two important councils: Jerusalem in AD 49 and Nicaea in AD 325. In an entertaining fly-on-the-wall (or rather peering-round-the-pillar) account, Maltz contrasts these two occasions, the former advocating the inclusion of Gentiles into the Church, the other the exclusion of Jews.

The most telling quote is from Constantine's letter circulated to churches throughout the Christian world concerning the timing of Easter: "Let us then have nothing in common with the most hostile rabble of the Jews" (p48).

In chapter 2, Maltz provides a fascinating potted history of the main Greek thinkers: Socrates, Plato and Aristotle, highlighting their 'big ideas' and the equally big consequences of those ideas on Church history. He demonstrates how the early Church fathers reconstructed Christianity in Platonic terms, mixing the Bible with Platonic thinking.

Maltz provides a potted history of the main Greek thinkers – Socrates, Plato and Aristotle – and the influence their ideas have had on Christian thinking.

As we are shown the long slide away from our Jewish roots into Greek dualism we are given excellent summaries - neither too long nor too short - of Philo (and allegory), Origen, Augustine, and Aquinas. In each case there is just enough detail to convince us that "the great doctrines of Christianity had become a philosopher's playground" (p42).

This may only be an introduction to a very large topic, but the main point comes across clearly. The Church is "far more Greek in its outlook than people could ever imagine and this is not a side issue, but very much a key battleground for the truth" (p60).

Reclaiming Our Heritage

Part Two is largely comprised of a series of vignettes highlighting different aspects of the Hebraic worldview that we need to reclaim.

Maltz starts by looking at the Bible itself and how it should be interpreted from a Hebraic perspective, and then goes on to examine the Hebrew language, family life and marriage, the Sabbath and especially the Jewish festivals and calendar. This latter section is the longest and most informative. The Jewish biblical festivals are "so instructional, so rich in meaning, so bursting in Jesus, that it can do us nothing but good to be aware of them" (p106).

Part Three revisits the idea, mentioned earlier in the book, that the body of Christ is meant to be One New Man. Here is a fascinating discussion on what this should entail, namely a balance between the two distinctive elements of Jew and Gentile. Not a blurring into one but a partnership, and a preparation for heaven!

Maltz's discussion is fascinating, looking at the balance that should exist between the two distinctive elements – Jew and Gentile.

No Apology Needed

At one point towards the end the author seems to apologise that he has meandered all over the place (though he adds hopefully, not randomly). In fact, there is no sense of meandering as you read through this book. It can be taken as a whole, or in parts. Although there is no index, there is an appendix of recommended further reading, helpfully arranged to coincide with the chapters of this book.

It covers its main themes well, and also ends with a plea for each Christian believer to take personal responsibility to examine the Bible through the eyes and experiences of the early Jewish believers, rather than the contact lens of Greek philosophy.

If we all individually re-evaluate our image of God and attitude to worship and fellowship then, as the subtitle suggests, the Church can find The Way again.

'How the Church Lost The Way' (190 pages, paperback) is the first of three books by Steve Maltz on the state of the Western church. Steve's website, Saltshakers, can be found here. It is available from Saffron Planet Publishing for £10.

Christine Burden reviews 'The Messianic Church Arising' by Dr Robert D Heidler (2006, 224 pages, Glory of Zion International Ministries).

I first read this book in 2008 and was so impressed with it that I bought several copies to give away. In re-reading it more recently I have found it just as refreshing, relevant and challenging for the times in which we are living! It is a book about restoring the Jewish roots of Christianity.

Heidler, senior pastor of Glory of Zion Outreach Centre (USA), is passionate about restoring the Church to its covenant roots. His book is divided into two parts: the first entitled 'Discovering Our Lost Inheritance' and the second dedicated to 'Recovering Our Lost Inheritance'. In addition to this there are three helpful appendices dealing with God's heart for the Jews, the Jewishness of the early Church and the Jewish Feasts.

This book is thoroughly researched and well-presented and I did not find it difficult to read. As an aside, as a Messianic believer myself I appreciated the thoughtful note included that this book was written for Gentiles and for that reason the author uses terms and expressions easily understandable to Gentile Christians (p2).

This book, about restoring the Jewish roots of Christianity, is refreshing, relevant and challenging for the times in which we are living.

Messianic Revival

In the introduction, the author reveals a startling fact: as recently as 1967, there were no known Messianic congregations anywhere in the world! Over the centuries, Jewish people had come to recognise their Messiah, but they had been assimilated into the church and had "forfeited their Jewish identity" (p13).

However, everything began to change after the Six Day War in 1967, when Israel regained the City of Jerusalem. For the first time in nearly 2,000 years, Jerusalem was no longer "trampled underfoot by the Gentiles" (Luke 21:24). Since then, more Jewish people have come to recognise who Jesus is than in all the generations since the 1st Century AD – and many of these believers are retaining their Jewish identity.

Heidler goes on to note that now, there are Messianic congregations worldwide. This has not happened since the days of the early church. God is doing something: "The veil that had been over the eyes of the Jewish people has begun to lift" (p13)! Heidler then examines when and why this began, which is one of the main thrusts of the book.

Since 1967, more Jewish people have come to know Jesus than in all the generations since the first century AD.

Chapters of Interest

In his second chapter, 'The Root and The Branches', Dr Heidler looks at the influence of paganism, which he believes has caused mankind to lose "any understanding of spiritual reality" (p34). He raises many interesting points that could be quite a challenge to believers. For example, he discusses the effects that a pagan mindset has had, and still has, on Gentile understandings of God's relationship with the Jewish people – causing many Gentiles to struggle to see that there is one God, rather than 'one of many gods'.

There is also an excellent chapter entitled 'Living in Covenant', in which the meaning of covenant is unpacked. Heidler refers to Genesis 26:26-28 and states that covenant is "the key to security" in a lawless world (p108). Later, he compares 'cutting' covenant (the correct terminology) with "Jesus our Covenant Partner" (p114). He explains that believers are now in covenant with God and tells of the blessings which come from that.

The book contains useful appendices on the Jewishness of the Early Church and on celebrating the Feasts as God's appointed times. In this the author takes us through each feast in turn, showing how to appropriate them into the Christian life. A special mention goes to Appendix 1, 'God's Heart for the Jews'. I found that this chapter touched my heart, and I could see the compassion Dr Heidler has for the Jewish people. He reminds the reader that God has not forgotten Israel – and that there is an urgent need for the Church to wake up and mature in its understanding of the Bible, which is very much a Jewish book.

This is a book that will show you how to regain your lost inheritance as part of the 'One New Man' with Jewish believers.

Breaking Down the Wall

If you are being called to be part of the 'One New Man' with Jewish believers (which we all are), I would recommend this book to you. It covers the burning issue of Replacement Theology and the diabolical influences of anti-Semitism within the historical 'Church'. It is relevant and thought-provoking to us in these end times and it helps to "break down the middle wall of partition between Jew and Gentile believers" (Eph 2:14).

The purpose of this book is not to make you Jewish, but to help you experience the fullness of Christianity - to know Christianity as God intended. Overall this is a book that will show you how to regain your lost inheritance. You will read and be refreshed and revived, and want to cry out, 'Lord, let me return to my roots and receive your blessing!'

'The Messianic Church Arising' is available from Sozo Books for £10.99 + P&P.

Jill James reviews 'The Lord's Orchard: God's Charter for Reformation' by Colin Urquhart (2015, 240 pages, RoperPenberthy Publishing)

This book is a significant contribution explaining - not judgmentally but positively - the process needed for reformation in the Church today. It lays out a comprehensive vision for what God wants his Body, the Church, to look like, and applies both corporately and individually.

Colin Urquhart is a prolific writer and best-selling author of Christian books, and has written before on the subject of the Father-heart of God. In The Lord's Orchard, God reveals his plans for the Church through a vision of a vast orchard, with each tree representing a church and each branch representing a believer, but with each planting also in a different state of health, growth or decay.

A Most Important Book

Through this vision, God subdues his disappointment with the modern Church by generously revealing his 'Charter for Reformation', so that the Church can repent and reform, to prepare and get ready to become the Bride of Christ. This is, therefore, a most important book - not for the bookshelf but for constant use and reference.

This book is a significant contribution laying out the process needed to reform the modern Church.

It is excellent in content and presentation, with a brief introduction from the author followed by 44 short(-ish!) chapters each dealing with an aspect of the vision God has for his people: including that they become a people who live in his mercy, a people who live by the truth, a people of the Holy Spirit, a people of humility and a people who live in the glory of God.

The soul searching required by this book is aided by a list of 'Key Questions' at the end. It all seems daunting at first, however readers can take comfort that the author himself has tried to put the book's themes into practice – so they are possible to follow.

Jolting Us Out of Complacency

Somewhere in every chapter there is a negative declaration, in bold print, usually starting with "No true believer would think or say such and such..." which jolts the reader suddenly out of complacency! This clever approach certainly alerts the conscience to self-searching honesty and even indignation – and the sudden negatives also work to dramatically accentuate the positives!

Sometimes the text seems quite wordy and some of the biblical references at the end of each chapter are not correct - probably due to a proofreading oversight. However, the text can stand alone because it is, of course, Bible-based.

Through a vision of an orchard, God graciously subdues his disappointment with the Church and generously reveals his charter for its reformation.

This book will surely encourage believers to have a closer walk and a deeper relationship with Jesus Christ, to love God more as we ought, to pray in Spirit and in truth and to understand increasingly how to enjoy being reformed, both personally and corporately.

The Lord's Orchard has its own website, where you can find out more about the vision and watch an introductory video from Colin Urquhart. The book is available from the publisher for £9.99 + P&P. Also available on Amazon.

As we draw our series on Christianity's relationship with Israel and the Jews to a close, here is a roundup of the sources which have been featured in its articles.

All the books listed here come recommended as resources for study - whether for reference or for reading in full. Sources that have been used more extensively in the series are highlighted in bold.

To help consolidate the series, we have also compiled a select timeline of historic events and trends which, in one way or another, affected relationships between Christians and Jews. Please feel free to use this as a resource for personal or group study.

Bibliography

Bacchiocchi, S, 1977. From Sabbath to Sunday, Pontifical Gregorian University Press Rome.
Berkhof, L, 1984. Systematic Theology, Banner of Truth.
Berman, J, 1985. Popular Halachah: A Guide to Jewish Living, World Conference on Jewish Origins.
Booker, R, 2002. No Longer Strangers, Sound of the Trumpet.
Bullinger, E W, 1968. Figures of Speech Used in the Bible, Baker.
Carroll, J, 1993. Humanism: The Wreck of Western Culture, Fontana.
Comfort, P W (Ed), 1992. The Origin of the Bible, Tyndale House.
Danby, H, 1933. Mishnah, Oxford.
Davies, W D, 1980. Paul and Rabbinic Judaism, Fortress.
Davies, W D, 1984. Jewish and Pauline Studies, Augsburg.
Dodd, C H, 1936. Apostolic Preaching, Harper.
Dowley, T, 1999. Life in Bible Times, Candle Books.
Eban, A, 1984. Heritage: Civilisation of the Jews, Wedenfeld & Nicolson.
Edersheim, A, 1994. Sketches of Jewish Social Life, Hendrickson.
Encyclopedia Judaica, (17 volumes plus yearbooks. Also available on DVD), Keter.
Feinberg, M, undated. Daily Life in the Time of Jesus, Palphot.
Flannery, E H, 1985. The Anguish of the Jews, Paulist Press.
Flusser, D, 1988. Judaism and the Origins of Christianity, Magnes Press.
Flusser, D, 1989. Jewish Sources in Early Christianity, MOD Books.
Garr, J D, 1989. Restoring Our Lost Legacy, Golden Key Books.
Gower, R, 1987. New Manners and Customs of Bible Times, Moody.
Holtz, B W, 1984. Back to the Sources: Reading the Classic Jewish Texts, Simon & Schuster.
Jagersma, H, 1985. History of Israel to Bar Kochba, SCM.
Jocz, J, 1979. The Jewish People and Jesus Christ, Baker.
Kjer-Hansen, K, 1996. Jewish Identity and Faith in Jesus, Caspari Center.
Kopciowski, E, 1988. Praying With the Jewish Tradition, Eeerdmans.
Lull, F (Ed), 1989. Luther's Basic Theological Writings, Fortress.
Mansoor, M, 1984. Biblical Hebrew Volume 1, Baker.
Martin, V, 1995. A House Divided: The Parting of the Ways between Synagogue and Church, Paulist Press.
Martyr, Dialogue with Trypho, The Ante-Nicene Fathers Vol 1, Eerdmans, 1993.
Origen, Against Celsus, The Anti-Nicene Fathers Vol 4, Eerdmans 1993.
Stern, D, 1988. Restoring the Jewishness of the Gospel, Jewish New Testament Publications.
Stern, D, 1991. Messianic Jewish Manifesto, Jewish New Testament Publications.
Suetonias, Lives of the Twelve Caesars, Wordsworth Classic, 1997.
Tacitus, Annals of Imperial Rome, Penguin, 1956.
Warfield, B B, 1956. Calvin and Augustine, Presbyterian and Reformed Publishing Company.
Whiston, W, undated. Josephus: Wars of the Jews, Nimmo, Haig and Mitchell.
Wilson, M R, 1991. Our Father Abraham, Eerdmans.

See also www.tishrei.org for articles from various authors.

Whilst the media puts us all on information overload, the church largely stays silent. How can Christians understand the nature and purposes of God - and make them known?

There is no shortage of news today. In fact, most people are on information overload! We are bombarded with messages through the internet, from social media, from the TV news, from newspapers and magazines and all the stuff that comes through the letterbox. The world news becomes more depressing every day. The following are a few headlines from the first week of 2016:

Starving people in besieged towns near Damascus / Islamic State beheads more victims and threatens Britain / 47 dissidents executed in Saudi Arabia / Iran and Saudi Arabia break diplomatic contact / North Korea explodes a hydrogen bomb / Stock Market crash in China threatens economy / More migrants drown in boats from Turkey to Greece / Arab and North African men assault women at New Year celebrations in German cities.

But all these headlines are about what human beings are doing in the world. The great missing factor in our news broadcasts is "What is God doing today?"

Silence from the Church

This question should be in the minds of every Christian and on the lips of every preacher in every church in the land! Why is there such silence from church leaders? Do Christians no longer believe in the sovereignty of God? The Bible teaches us that God is not simply the God of creation, who flung the stars into orbit and created the universe – God is still active, sustaining his creation, and communicating with human beings whom he made in his own image.

The media is highly active in bringing us information about what is happening in every part of the world. But why is the church not similarly active in telling the world what God is doing today? The world does not know that God is active in working out his purposes today because there is no word coming from major church leaders and ordinary Christians are so silent. Why are we so timid about being witnesses to the truth? Do we not know that nothing happens in the world that is not either the direct will of God or his allowable will?

The media is highly active bringing us information on what is happening around the world. Why is the church not similarly active in declaring what God is doing?

The Nature and Purposes of GodA lady watches the recent dip in the Chinese stock market. See Photo Credits.

The Bible is packed with information about the nature and purposes of God: how he revealed his truth to the prophets of Israel, how he sent Jesus, our Lord and Saviour, to enable us to know him as our Father, and how he both loves us and is a God of justice, requiring us to be his witnesses to the world.

But God never gives a task without also giving the ability to fulfil it. This is why the Holy Spirit was given to believers to enable them to understand what God is doing and to empower them to speak to others in his name.

God told the prophets that there would come a day when the nations would reach such a point of rebellion against the truth that he would start to shake them like gravel in a sieve. This is reported by Isaiah (2:12-21) and Haggai (2:6-7) and repeated in Hebrews (12:26f), where the purposes of God's shaking of the nations is explained.

Those who understand the truth revealed in the Bible and who also study world history will know that a new phase of history was entered in the early 20th century with the First World War, which signalled the collapse of the great modern empires. This process was accelerated by the Second World War which changed the map of the world and began great movements of population that are coming to a climax today, with vast numbers moving from east to west and south to north. The inevitable clash of cultures is only just beginning, which will intensify instability and violence in the nations.

The Holy Spirit was given to believers to empower them to understand what God is doing and to speak to others in his name.

At the same time, the rise of militant secularism in Western nations is undermining truth, deceiving people, blinding them to the significance of what is happening around them and destroying their ability to resist the power of false religions and philosophies that threaten their security. Western civilisation is beginning to crumble and this is a major reason why God is shaking the nations - to alert us to the danger of what lies ahead.

The Searchlight of Truth

Just consider what God has done in recent years. He has been turning on the searchlight of truth to reveal the corruption that is spreading like a cancer through the Western nations. In 2008 the light was turned on greed and corruption in the banking industry. In Britain this was followed by similar revelations among our politicians and revelations of sexual immorality among church leaders, followed by similar revelations among celebrities who are the idols of modern society.

A major reason why God is shaking the nations is to alert us to the danger of what lies ahead.

Now the searchlight of truth is being turned upon Islam and this is partly why there is such turmoil in the Middle East, where Islam began. God has even allowed the establishment of the Islamic State, whose atrocities have shocked many Muslims who know very little about the history of Islam, the activities of Muhammad, and the teaching of the Qur'an – all of which are reflected in the practices of Islamic State fighters, who claim to be the only true Muslims. Muslim scholars know the teaching and practices of Muhammad, but it has been hidden from the world for centuries. It is now being revealed as the searchlight of truth is turned on.

Truth Brings Freedom

At the same time, many Jews and Muslims across the Middle East - from North Africa to Iraq and Iran - are having dreams and visions of Jesus, as God reveals his truth to them. This is preparing the way of the Kingdom of God, which the writer to the Hebrews says is the purpose of the great shaking of the nations (Heb 12:26f).
So instead of being afraid of all the turmoil in the world today, we should actually be glad to see God at work in his world, shaking all the man-made systems and false teachings that have deceived and enslaved multitudes. It is the truth that sets us free!

Our latest instalment on 'Changing Britain?' looks at ageing trends in the church and what we can do about them. Following the statistics is a comment from Monica Hill.

The Ageing Church

Re-printed from Brierley Consultancy's FutureFirst, June 2014 issue, with kind permission.¹

The latest (2011) Population Census confirmed what has been known for some time – British society is ageing. A fifth, 22.3%, were 60 years of age or over in 2011, and this percentage has increased by 1.4% in 10 years.

The basic reason for this increasing proportion of older people is that the population is not being balanced by an increasing proportion of younger people. In 2001 the proportion of the population under 20 was 25%; in 2011 it was 24% - a small percentage difference but quite large in real terms. Projections by the Office for National Statistics paint the same trend for the decades ahead.²

An age crisis is not likely to descend in the short term, partly because of the continuing numbers of relatively young immigrants who come to the UK, and partly because the number of babies being born to this group (Total Fertility Rate, TFR) is relatively high. The population balances if the TFR = 2.1; in recent years in Britain it has been 1.9, but in years gone by it has been much lower, such as 1.7 in 1996.³

Greying Europe

This ageing problem is spread across not just Britain but most of the world. Women in the Southern World are wanting fewer children, and contraceptives are becoming more widely available and affordable. In Europe, where abortion is more of a factor, the overall TFR averaged 1.5 between 2005 and 2010.⁴ In Poland it was just 1.2, and 1.3 in Germany, Greece, Italy and 8 other European countries.⁵

These downward trends could take 80-100 years to adjust, hence the importance of immigration for these countries. Meanwhile, an increased proportion of elderly people increases demand for medical care, whilst decreasing income tax revenue to pay for it. According to Jerome Vignon, Director of the EEC's Directorate for Employment, Social Affairs and Equal Opportunities, this trend will affect almost every aspect of life, from consumption to family life to public policy.⁶

Ageing Church?Figure 1: Sunday Church attendance in England by age group 1980 – 2010 and estimated to 2025.

Whilst systematic data is not yet available, it is likely that the church in Britain is caught up with this broader ageing process. This paper focuses on statistics available for England from the four Church Censuses, as England represents the major demographic component of the UK. Figure 1 illustrates numbers of churchgoers by age-group, from 1980 and projected to 2025, using figures from UK Church Statistics.⁷

It is obvious, even to the casual observer of the world scene, that the English church has an ageing problem, and this is a much more acute one than that facing the demographers across Europe! This is because the number of young people in church is decreasing rapidly – there has been a 43% drop in those under 20 between 1980 and 2000, and a projected 45% drop between 2000 and 2020.

Consequently, the proportion of those at the other end of the scale is increasing – and gathering momentum. More than 1/3 of churchgoers in 2015 are 65 or over, and this is likely to increase to 42% by 2025.

Third, Fourth and Fifth Agers

Churchgoers aged 65 and over can be sub-divided into three groups: the Third Agers (65-74), Fourth Agers (75-84) and Fifth Agers (85+). These groups differ markedly in health, ability, availability and outlook.

1. The largest cohort of churchgoers is currently the Third Agers (65-74), who generally enjoy strong health, high energy levels, large pensions and money to spend on pleasure and leisure. However, whilst they have long made up the largest group of church attendees, this group is neither growing nor shrinking at an obvious rate.
2. By contrast, total numbers of Fourth Agers are on the increase (+16% 2000-2020, then +19% 2020-2025). They are usually grandparents, may have lost a spouse and may need help getting to church.
3. Numbers of churchgoers in their Fifth Age increased almost 4-fold in this period, from 47,000 in 2000 to over 170,000 by 2025 (+264%). They are often confined to the home, experiencing an increasing dependency and only attend church on special occasions.

This is gradually changing the demographics of the 65+ age group in church. The proportion of those attending in their Third Age is dropping – from 62% in 2000 to 48% in 2025 - and that of those in their Fifth Age is projected to increase from 6% to 16% in the same time.

Implications for Church Leaders

As the 'greying' of the church gathers momentum, so church leaders should be aware of its likely implications. Culturally, those currently making up the Fourth and Fifth Agers will have had their world-views moulded by the uncertainties and hardships of the Second World War and its aftermath. But those currently in their Third Age will have been moulded by the revolutions of the 'Swinging Sixties' – this is the 'never had it so good' generation.

Churches will have to learn to cope with growing numbers of people with lesser physical ability, with different tastes in music, and with different ministry needs. In what practical ways can churches equip growing numbers of Christian grandparents (over 700,000 are attending church in 2015!), many of whom will spend part of their weeks looking after grandchildren. Should churches provide facilities especially for grandparents (and, increasingly, great-grandparents) – and help them to pass on the truths and values of the faith effectively?

The implications go on – and include concerns about patterns of financial giving, questions of access and transport needs, as well as considerations of retirement ages for those in leadership.

Elderly Evangelism

More elderly people may go to church than other age-groups, but there are yet many who do not go to church at all, and still need to be reached with the gospel. Nationally, 40% of Third Agers have never been to church. Organisations such as Outlook Trust are already devoted to reaching these groups, whilst many churches run Senior Alpha.
Like any other group of churchgoers, the elderly need to be befriended and enabled to join in suitable church activities. When Jesus said "The fields are white, ready to harvest", that included those 65 and over!

Comment

Monica Hill

We read daily in the newspapers about the world population 'explosion' and recognise the mass movement of peoples as a global issue. However, though the world population continues to grow - almost exponentially – we often view such statistics relatively and feel they do not affect us in our own country in any significant way. But most Western countries are facing huge changes in their national populations - not only in their racial composition but also in their age composition.

Moreover, the church (particularly in the traditional denominations) has a large and ever increasing percentage in the older age bracket. This presents a complex challenge to our thinking and understanding of God's purposes and all he is calling us to do.

Challenges

The analysis in this article raises a number of challenges for the church to which Christians need to respond. There may be others which you would like to add, or perhaps you can give examples of how you are responding to them - do post your comments below.

1. Rise of small groups: The ten-yearly Church Census is largely based upon Sunday church attendance – but we know of many older people who, having attended a particular church for much of their lives, now find fellowship and spiritual support in small groups. How can we recognise the large numbers of these when estimating numbers of older Christians in Britain?
2. Busy lives: Sunday observance, even for Christians, has reduced from a full day with at least two attendances at church to a maximum of one (except for the minister who can be expected to lead different services, of different kinds, in different places every hour!). Other activities crowd into our busy lives. Are we really giving enough time on this special day each week?
3. Commitment: Censuses used to include church membership, which indicated commitment to a particular branch of churchmanship or denomination. Is this no longer applicable – or even useful? How do we measure commitment these days?
4. Provision for the elderly: Resources are being poured in to attract children and young people - and rightly so - but are we giving as much attention to the other end of the age range?
5. Age segregation: Many congregations are still racially segregated, although bridges are being built – but far too many have only one or two age ranges attending. The challenge and joy of a wide family perspective is now often difficult to attain. I well remember taking a group of European leaders to visit a remarkable church plant and being greeted with "An answer to prayer – older people!" How can our churches be seen as a whole families of God's people, meeting the needs of all ages?
6. Learning and valuing: Can we find ways of ensuring that the generations value each other and build on the strengths evident at different ages, as well as the weaknesses? Is there a right use of the generation-to-generation experience?
7. Stereotypes: Far too often we stereotype the 'over 65s' as one group and limit the respective contributions that Third, Fourth and Fifth agers can make. Should we be re-assessing the 'army of the Lord'? Does this require a change of mindset?
8. Culture: Do we fail to build on the background, memories and cultures of those who are involved in our churches or groups? Do we mainly cater for churches of like-minded people - whether they are in their 20s or older? Do we expect all Christian communities to have the same culture?
9. Outreach: Are we outward-looking Christians – not only looking to the needs of others but increasingly aware of the opportunities for outreach – the importance of fulfilling the Great Commission? How natural is it for each of us, whatever our age, to share our faith with others?
10. Passing on the faith: Having held the baton, is the older generation ensuring that they pass the faith on to others? How can we encourage them to play their part in ensuring the continuance of Christianity in Britain?

Now it is over to you – for more questions and answers that can help others.

Sources

1 An expanded version of this paper is available This email address is being protected from spambots. You need JavaScript enabled to view it..

2 Office for National Statistics, Population Projections, given in 'UK Church Statistics', No 2, 2010-2020. Table 16.9, ADBC Publishers, Tonbridge, Kent, 2014.

3 Office for National Statistics, Population Trends, given in 'Religious Trends', No 4, 2003/2004. Table 1.4, Christian Research, Eltham, London 2004.

4 Eurostat Fertility Statistics.

5 Europe in Figures, Eurostat Yearbook 2008, Table SP12, p46.

6 Sigma, The Bulletin of European Statistics, 010-2008, p50.

7 UK Church Statistics, No 2, 2010-2020, ADBC Publishers, Tonbridge, Kent, 2014, p16.

For previous issues of this series on 'Changing Britain', click here.

Clifford Denton discusses the writings of Justin Martyr and Origen, two early Christian theologians who contributed to the development of 'Replacement Theology'.

In the previous study we drew attention to the way Scripture can be misread to support Replacement Theology. In the early centuries after the coming of Jesus the Messiah, so ingrained had this become in the thinking of prominent church theologians that they cemented the idea into the developing church theologies. We will consider this next.

Greek Philosophy and the Early Church

In last week's study on the first part of this topic, it was mentioned briefly that Greek philosophy has impacted Christian theology. Greek philosophy is a major contributor to humanism, the exalting of the human intellect and its patterns of logic. This results in a diversion from a walk with God through the wisdom of the Holy Spirit. Humanism is self-contained and leads to the sort of wisdom that James uncompromisingly described as demonic (James 3:13-18).

Zechariah's insight that God will set the sons of Zion against the sons of Greece (Zech 9:13) is also relevant to consider. Greek philosophy asks for a logical answer to every question, while Hebraic thinking causes us to reach in faith to God to lead us through our journey on this earth - which raises issues that cannot be fully understood through human logic.

However, the 'early Church Fathers' liked the idea that God had prepared the Gentile world for the Gospel through the philosophies of Plato and Aristotle, and so Christian theology became tainted by these Greek philosophies, contributing to the parting of the ways between Christians and Jews, and to Replacement Theology.

Dialogue with Trypho

Because of the importance of finding the root cause of Replacement Theology, we will quote widely from our first source, Justin Martyr. In Our Father Abraham (p83), Marvin Wilson writes:

Although a few Jewish Christians apparently attended synagogue in Jerome's day (ca. A.D. 400), the parting of the way seems to have been largely finalized by around the middle of the second century. By the time of Justin Martyr (ca. A.D. 160) a new attitude prevailed in the Church, evidenced by its appropriating the title "Israel" for itself.

Until this time the Church had defined itself more in terms of continuity with the Jewish people; that is, it was an extension of Israel. There was a growing awareness, however, that the Synagogue was firm in its stance that Jesus was not the Messiah of Israel, and that on this point the Synagogue was not going to change its mind. The realization of this impasse gradually drew the Church to define itself in terms of discontinuity with – indeed, as the replacement of – Israel. [emphases added]

Wilson writes that because of the impasse between Christians and Jews over the Messiahship of Jesus, the Church began to define itself in terms of discontinuity with Israel – even as its replacement.

On p93 of Our Father Abraham we read:

Justin Martyr was a converted gentile philosopher who died a martyr in Rome. Justin's second-century Dialogue with Trypho, A Jew represents "the prototypical contrast of the Christian protagonist triumphant and the nervous Jew on the defensive."

Justin argues his case with Trypho by stating that Jews are separated from other nations and "justly suffer." Justin specifically hammers home the point by focusing on the fact that Jewish cities are "burned with fire" and Jews are "desolate," forbidden to go up to Jerusalem, "for you have slain the Just One and His prophets before Him; and now you reject those who hope in Him."

A useful source of Dialogue with Trypho is The Ante-Nicene Fathers (Vol 1, T&T Clark/Eerdmans 1993). We review here the whole of the dialogue and quote brief sections to give a flavour of how leaders of the Roman Church were thinking even in the Second Century.

In his introduction, Justin recalls his background as a philosopher among the Greeks and then how he met Trypho while walking in Xystus, a suburb of Ephesus:

When I was going about my business one morning in the walks of Xystus a certain man, with others in his company, having met me, and said, "Hail, O philosopher!"..."But who are you, most excellent man?" So I replied to him in jest. [Note: Justin here is quoting from Homer]

Then he replied and told me frankly both his name and his family. "Trypho," says he, "I am called; and I am a Hebrew of the circumcision, and having escaped from the war lately carried on there, I am spending my days in Greece, and chiefly at Corinth.

"And in what," said I, "would you be profited by philosophy so much as by your own lawgiver and the prophets?" "Why not?" he replied. "Do not the philosophers turn every discourse on God? And do not questions continually arise to them about His unity and providence? Is not this truly the duty of philosophy, to investigate the Deity?"

Justin then relates his looking into all Greek philosophies one by one. He says all philosophers draw from one source; for example, regarding Plato he says:

And the perception of immaterial things quite overpowered me, and the contemplation of ideas furnished my mind with wings, so that in a little while I supposed that I had become wise; and such was my stupidity, I expected forthwith to look upon God, for this is the end of Plato's philosophy. [emphasis added]

Justin then speaks of his conversion with Trypho. He discusses how philosophers can know an unseen God:

"But, father," said I, "The Deity cannot be seen merely by the eyes, as other living beings can, but is discernible to the mind alone, as Plato says; and I believe him."

Trypho then discusses whether or not the soul is immortal and whether God can give it life or not as he pleases - something unknown to Plato. Justin responds to this with interest. His friends mock the idea of Christ and affirm Plato, saying he must take on the forms of Judaism if he will go this way. Justin desires a more middle ground, interpreting the Bible whilst acknowledging his Platonic foundations.

Justin builds a middle ground between Greek philosophy and the Bible, interpreting Scripture whilst acknowledging his Platonic foundations.

On the Law

They continue to dialogue, remembering the recent war in Judaea. Trypho accuses Christians of not obeying the biblical festivals and Sabbaths, circumcision etc. and so causing the war. Justin then gives his ideas on Christianity's relationship with Judaism. He says that the Law has been repealed and that the New Testament replaces the Old.

There will be no other God, O Trypho, nor was there from eternity any other existing, but He who made and disposed of the universe. Nor do we think that there is one God for us, another for you, but that He alone is God who led your fathers out from Egypt with a strong hand and a high arm. Nor have we trusted in any other (for there is no other), but in Him in whom you also have trusted, the God of Abraham, and of Isaac, and of Jacob.

But we do not trust through Moses or through the law; for then we would do the same as yourselves. But now – (for I have read that there shall be a final law, and a covenant, the chiefest of all, which it is now incumbent on all men to observe, as many as are seeking the inheritance of God. For the law promulgated on Horeb is now old, and belongs to yourselves alone; but this is for all universally. Now, law placed against law has abrogated that which is before it, and a covenant which comes after in like manner has put an end to the previous one; and an eternal and final law – namely, Christ – has been given to us, and the covenant is trustworthy, after which there shall be no law, no commandments, no ordinance... [emphasis added]

Justin refers to Isaiah and Jeremiah 31 to justify this. He accuses Jews of violating this new law now revealed, and not accepting atonement in the blood of Christ. He interprets the true fasting of Isaiah 58 as a replacement of the old forms of fasting, and says that outward circumcision of the Jews is so that they will be recognised in the world as those who killed Christ:

For the circumcision according to the flesh, which is from Abraham, was given for a sign; that you may be separated from other nations, and from us; and that you alone may suffer that which you now justly suffer; and that your land may be desolate, and your cities burned with fire; and that strangers may eat your fruit in your presence, and not one of you may go up to Jerusalem. For you are not recognized among the rest of men by any other mark than your fleshly circumcision.

For none of you, I suppose, will venture to say that God neither did nor does foresee the events, which are future, nor foreordained his deserts for each one. Accordingly, these things have happened to you in fairness and justice, for you have slain the Just One, and His prophets before Him; and now you reject those who hope in Him, and in Him who sent Him – God the Almighty and Maker of all things – cursing in your synagogues those who believe in Christ. [emphasis added]

Justin then takes aspects of the Torah, Feasts, Sabbaths, Circumcision etc. and says that Jews were prescribed these things on account of their sin. He contrasts this with the fulfilment of these things in Christians through the circumcision of the heart. Speaking of the eighth day, which has replaced the seventh day Sabbath, says there is no salvation outside of Christ and that the works of the Law are useless. Now, he says, it is Christians who possess the true righteousness.

Justin argues that Christ repeals and replaces the Law, and that Christians fulfil the signs and symbols previously given to the Jews – such as the feasts, Sabbaths and circumcision.

Trypho says that the prophets did not point to Christ, who himself died under a curse out of dishonour. Justin then speaks of the two advents of the Messiah. There follows a discussion of what Jesus fulfilled, then discussion of the Law. Justin says the Law contributes nothing to righteousness. Trypho asks for proof without metaphor in the Messiahship of Jesus. Justin seeks to show this from the prophets.

On Greek Literature

Justin then speaks of the devil's lies in Greek literature and stories of gods like Jupiter, Bacchuus, Mithras. But, nevertheless, he says that Greek literature contains parallels to the truths of God in the lives of the prophets and of Jesus, suggesting that the Greek philosophers have prepared the way for belief in Jesus for the Gentile world.

Justin also says that now the prophetic gift has been taken from the Jews and given to Christians:

For the prophetical gifts remain with us, even to the present time. And hence you ought to understand that the gifts formerly among your nation have been transferred to us.

Justin describes Greek literature and mythology as the lies of the devil, yet also argues that it contains parallels to the truths of God, and that it prepares the way for Gentile belief in Christ.

More discussion follows on types and shadows of the cross and of Jesus, and on Justin's view that the prophecies point to Christians (eg Zech 2:10-13). He says that Malachi 1:10-12 is rejection of Jewish sacrifices to point to acceptance of Christian sacrifice. Christians are now the Holy People promised to Abraham, Isaac, Jacob and Judah. Christians are the true Israel:

"What, then?" Says Trypho; "are you Israel? And speaks He such things of you?"...[Justin] "As therefore from the one man Jacob, who was surnamed Israel, all your nation has been called Jacob and Israel; so we from Christ, who begat us to God, like Jacob, and Israel and Judah, and Joseph, and David, are called and are the true sons of God, and keep the commandments of Christ."

Justin says that Christians are now the sons of God and Gentiles converted to Christ are more faithful to God than the Jews. Christ is the King of Israel, and Christians are the Israelitic race:

And when the Scripture says, "I am the Lord God, the Holy one of Israel your King," will you not understand that truly Christ is the everlasting King? For you are aware that Jacob the son of Isaac was never a king. And therefore Scripture again, explaining to us, says what king is meant by Jacob and Israel: "Jacob is my Servant, I will uphold Him; and Israel is mine Elect, my soul shall receive Him. I have given Him my Spirit; and He shall bring forth judgment to the Gentiles..."

Justin concludes that the Jews rejected Christ and so must now be converted.

Justin's dialogue with Trypho contains many arguments that are typical of those that go on even today. They have come to be known as 'Replacement Theology', and represent a continuation of interpreting the Scriptures through Greek philosophical eyes.

Justin Martyr's Dialogue with Trypho contains many arguments that have become central to Replacement Theology, and which continue to be used today.

Against Celsus

We now turn briefly to a second source: Origen, a 3rd Century theologian from Alexandria. Origen is regarded as a 'Church Father', and the father of Greek monasticism, but has been traditionally rejected as a saint due to his many controversial teachings. Marvin Wilson writes (Our Father Abraham, p93):

In the third century Origen wrote similarly, "And these calamities they (the Jews) have suffered, because they were a most wicked nation, which, although guilty of many sins, yet has been punished so severely for none, as for those that were committed against our Jesus". Again, in clear terms, the suffering of the Jewish people is directly related to their "sin" of rejecting Jesus. [emphasis added]

We will quote more fully from Origen's Against Celsus:

Let this Jew of Celsus then show us, not many persons, nor even a few, but a single individual, such as Jesus was, introducing among the human race, with the power that was manifested in Him, a system of doctrine and opinions beneficial to human life, and which converts men from the practice of wickedness...

Therefore we may see, that after the advent of Jesus the Jews were altogether abandoned, and possess now none of what they considered their ancient glories, so that there is no indication of any Divinity abiding amongst them. For they have no longer prophets nor miracles, traces of which to a considerable extent are still found among Christians, and some of them more remarkable than any that existed among the Jews; and these we ourselves have witnessed, if our testimony may be received.

But the Jew of Celsus exclaims: "Why did we treat him, whom we announced beforehand, with dishonour? Was it that we might be chastised by others?" To which we have to answer, that on account of their unbelief, and the other insults which they heaped upon Jesus, the Jews will not only suffer more than others in that judgment which is believed to impend over the world, but have even already endured such sufferings.

For what nation is in exile from their own metropolis, and from the place sacred to the worship of their fathers, save the Jews alone? And these calamities they have suffered, because they were a most wicked nation, which, although guilty of many other sins, yet has been punished so severely for none, as for those that were committed against our Jesus. [emphases added] Section 2.8, Vol 4 of Anti-Nicene Fathers.

By quoting from Justin Martyr and Origen, both among the founders of much Christian thought and both from the early centuries after Jesus, we see that the phenomenon of Replacement Theology had early beginnings. Through their influence, it began to become accepted that God abandoned his plan for Israel to continue as the heirs of his covenant after the crucifixion of Jesus, and that there is now a new body, the Church, who have inherited the promises once given to Israel.

Summary

We know that the Gospel did go out to the Gentile world and that Gentile believers became the majority in the Church for many centuries. But this is not a reason to misunderstand God's continuing purpose for Israel, or for the separation of the Church from its Jewish/Hebraic roots.

The continuity of the covenant God made with Abraham and fulfilled in Jesus is a subtle one that deserves to be considered with maturity and balance, and without compromise. Replacement Theology not only enhances the division between Church and Synagogue but also leaves the Church's theology shallow and unbalanced, creating a great vulnerability to many forms of deception in this present age and also encouraging a misunderstanding of the covenant purposes of God.

Replacement Theology not only encourages division between Christians and Jews, but also leaves the Church's theology shallow and unbalanced.

By twists and turns and often strange interpretations, Scripture can be re-interpreted to accommodate a mindset that the Christian Church became 'Spiritual Israel'. As a result, Wilson suggests, "the Church argued that Jews were a people eternally cursed by God. The Church now designated itself all blessings in Scripture earlier ascribed to Israel. All curses, however, it left for the Jews" (Our Father Abraham, p94, emphasis added).

For Reflection and Comment

Pause and assess the gradual process of Christianity distancing itself from Israel, beginning with the emergence of what would have been seen as a branch of the Jewish community and ending with a community completely re-defined.

Next time: The Early Fathers of the Christian Church.