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.