In summary, classical idolatry has been clearly defined by Jewish Law. Christianity, however, has been defined as something less. The problem is defining how much less, and for what purposes.
A [[The Noahide Oath#Jerusalem Court for Bnei Noah|recent ruling]] by the [[Jerusalem Court for Bnei Noah]] has ruled that it will not allow people from a Christian background to take the [[The Noahide Pledge]] if they believe that Jesus was Messiah. However they state that this is based on procedural and not considerations of Jewish law. They state that another court may accept the Noahide pledge from such a person and it may be completely valid.==Legal Opinions==
==The Talmud makes no clear reference to Jesus or Christianity as a Noahide Faith==.<ref>[http://www.angelfire.com/mt/talmud/jesus.html Historical Analysis: The Talmud neither disparaged nor even mentions Jesus]</ref> Various attempts to equate ''minim'' with early Christians are tenuous at best because there seems to be no relationship between the teachings of the ''minim'' and Christian teachings. Christianity is first discussed in detail in terms of Jewish law by the ''rishonim'' (Rabbis of the early medieval period (1250–1550))
===Forbidden===
However Jewish Law disagrees with this opinion, as seen by the fact that Jews are not required to avoid Christians the days before and after Sunday or other holidays, as would be required of full idolaters.
He It is implied it by Maimonides in the his "Laws of Kings"::Even Jesus the NazareneChristian, who imagined himself as messiah, and was executed by the court -- was already prophesied about by Daniel "Those who are violent among your own people will rise up in confirmation of the vision, but they will falter." (Daniel 11:14). There was a great stumbling in this. All the prophets spoke of messiah as redeemer and saviour of the Jewish people, who will gather the exiles, and strengthen their laws. But this one has caused the destruction of Israel by the sword, the dispersal of the remnant, the exchange of the Torah for another, the misleading of most of the world to worship a god other than the L-rd.<ref>Mishneh Torah, Laws of Kings and their Wars 11:4</ref>
Most of these texts are missing from the the standard Vilna edition of these works, and are assumed to have been deleted by the censors. For whatever reason, the code Code of Jewish Law has not made use of these supporting texts.
In Moreh Nevuchim, however, Maimonides writes that Christianity has a mistaken understanding of G-d, similar to those who assign attributes to Him.<ref>Moreh Nevuchim (1:50)</ref> This might imply that Christianity is a min (deviant sect), which is perhaps a step up from idolatry. In his Epistles to Yemen, Maimonides implied that Christianity was idolatry, but he also says Christianity has a role to play in G-d's plan by "preparing the way for the Messiah's coming and the improvement of the entire world..."<ref>Mishneh Torah, Hilchos Melachim U'Milchamoteihem</ref>
===Permitted===
It has been noted that in the Maimonides' day and Islamic environment, it was just as dangerous to say that Christianity was not idolatry as it was for in Tosefos day to say that it was.
===Historical Reconstruction=== Attempts to reconstruct Rabbinic opinion of the early Christians based on New Testament, Josephus and other nearly contemporary writing is problematic, and has never been fully attempted, but may yet yield fruitful results. Josephus generally portrays the Sadducees as antagonistic to early Christianity <ref>Ant. 20:9, etc</ref>, while the New Testament portrays Pharisees as being tolerant.<ref>John 3:2, Acts 5:34, etc</ref> Neither Jesus, nor the early Christians were accused of idolatry. Instead they were apparently executed on the basis of blasphemy<ref>Mathew 26:65, Mark 14:64 and John 10:33</ref>, or given corporal punishment based on disobedience to the directives of a Religion in Transition==court<ref>2 Corinthians 11:24.</ref>
In his Epistles to Yemen, Maimonides implied that ==Other Rabbinic Views of Christianity was idolatry, but he also says Christianity has a role to play in G-d's plan by "preparing the way for the Messiah's coming and the improvement of the entire world..."<ref>Mishneh Torah, Hilchos Melachim U'Milchamoteihem</ref>==
R===Rabbi Menahem Ha-Meiri (d. 1315)===Rabbi Menahem Ha-Meiri, the fourteenth century Provencal scholar, introduced a new perspective in framing relations between Jews and the wider Christian or Islamic societies in which they lived:
:It has already been stated that these things [laws relating to gentiles] were said concerning periods when there existed nations of idolaters, and they were contaminated in their deeds and tainted in their dispositions . . . but other nations, which are restrained by the ways of religion and which are free from such blemishes of character - on the contrary, they even punish such deeds - are, without doubt, exempt from this prohibition.<ref>Meiri, Bet Habechirah, Avodah Zarah, 53. See also, ibid., 39, 46, 48, 59 and in many other places in his writings.</ref>
According to Meiri, all mishnaic rules circumscribing business and other transactions with non-Jews are to be understood as referring to pagan or polytheistic cultures, no longer extant, which in addition to being idolatrous were also unprincipled in their dealings with people. That has now changed. The nations amongst whom Jews lived were now "restrained by the ways of religion" and were therefore to be regarded as on a par with the "resident alien" ''[[Ger Toshav]]'' of biblical times, namely as "the pious of the nations of the world''[[Chasidei Umos HaOlam]]''."<ref>Much has been written about Meiri's conceptual leap in relation to non-Jews: see Jacob Katz, Exclusiveness and Tolerance, New York, Behrman House, 1961, 114-128; Ephraim Urbach, "Shitat Hasovlanut shel Rabbi Menahem Hameiri," in E. Etkes (ed), Perakim beToldot haHevrah haYehudit, Jerusalem, 1980, 34-44; M. Halbertal, Bein Torah leChokhmah, Jerusalem, Magnes Press, 2000, 80-108.</ref>
R. ===Rabbi Moses Rivkes (Lithuania, 17th century)===Rabbi Moses Rivkes gives halakhic expression to the difference between pagan and monotheistic gentile cultures:
:The rabbis of the Talmud meant by the term 'idolators' the pagans who lived in their time, who worshipped the stars and the constellations and did not believe in the Exodus from Egypt and in the creation of the world out of nothing. But the nations under whose benevolent shadow we, the Jewish nation, are exiled and are dispersed among them, they do believe in the creation of the world out of nothing and the Exodus from Egypt and in the essentials of faith, and their whole intention is toward the Maker of heaven and earth, as other authorities have said . . . these nations do believe in all of this<ref>R. Moses Rivkes (Lithuania, 17th century), Be'er haGolah to Choshen Mishpat 425:5).</ref>
===Rabbi Jonathan Eybeschutz (1690-1764)===So does the introduction to R. Rabbi Jonathan Eybeschutz's halakhic commentary, ''Kreti uPleti'':
:The Christian nations among whom we live, generally observe the principles of justice and righteousness, believe in the creation of the world and the existence and providence of G-d, and in the Law of Moses and the prophets, and oppose the Sadducean view that denies the resurrection of the dead and the immortality of the soul. Therefore it is fitting to be thankful to them, to praise and extol them, and to bring upon them blessings and not, G-d forbid, curses.<ref>Introduction to R. Rabbi Jonathan Eybeschuetz, Kreti uPleti, s.v. ein.</ref>
R. Israel Lipschutz ===Rabbi Yaakov Emden (17821697-18601776) suggested that there are broad parameters of religious belief which lead to ethical conduct and are universal among civilized societies. He called such belief "torah" in an extended sense===Rabbi Yaakov Emden wrote:
:R"We should consider Christians and Moslems as instruments for the fulfillment of the prophecy that the knowledge of G-d will one day spread throughout the earth. Elazar ben Azaryah saidWhereas the nations before them worshipped idols, "If there is no Torah there is no culture [derekh eretz]" denied G- The word "Torah" here cannot be meant literallyd's existence, since there are many ignorant people who have and thus did not learned itrecognize G-d's power or retribution, the rise of Christianity and many pious Islam served to spread among the gentiles nations, to the furthest ends of the earth, the knowledge that there is One G-d who do not keep rules the Torah world, who rewards and yet are ethical punishes and people of culturereveals Himself to man. RatherIndeed, Christian scholars have not only won acceptance among the correct interpretation seems to me to be that every people has its own religion [dat Eloki] which comprises three foundational principlesnations for the revelation of the Written Torah but have also defended G-d's Oral Law. For when, [a] belief in a revealed their hostility to the Torah, [b] belief ruthless persons in [Divine] reward their own midst sought to abrogate and punishmentuproot the Talmud, others from among them arose to defend it and [c] belief in an afterlife (they disagree merely on to repulse the interpretation of these principles)attempts. These three principles are what are called here "Torah".<ref>Tiferet Yisrael Commentary to Pirkey Avot 3, 4:17. I am grateful to my brother, Alan Sacks, for reminding me of this passage.13</ref>
In perhaps the most significant analysis of Christianity, Rabbi Yaakov Emden (1697-1776) wrotesays:
:"We should consider Christians and Moslems as instruments for the fulfillment The writers of the prophecy Gospels never meant to say that the knowledge of God will one day spread throughout Nazarene came to abolish Judaism, but only that he came to establish a new religion for the earthGentiles from that time onward. Whereas the nations before them worshipped idols, denied God's existence, and thus did not recognize God's power or retributionNor was it new, but actually ancient; they being the rise Seven commandments of Christianity and Islam served to spread among the nationssons of Noah, to which were forgotten. The Apostles of the furthest ends Nazarene established them anew . . . It is therefore a habitual saying of mine . . . that the earthNazarene brought about a double kindness in the world. On the one hand, he strengthened the knowledge that there is One God who rules the worldTorah of Moses majestically, as mentioned earlier, who rewards and punishes and reveals Himself to man. Indeed, Christian scholars have not only won acceptance among the nations for one of our sages spoke out more emphatically concerning the revelation immutability of the Written Torah but have also defended God's Oral Law. For when, in their hostility to And on the other hand he did much good for the gentiles . . . by doing away with idolatry and removing the Torah, ruthless persons in images from their own midst sought to abrogate . He obligated them with the seven commandments . . . and uproot the Talmudalso bestowed on them ethical ways, others from among and in this respect he was much more stringent with them arose to defend it and to repulse than the attemptsTorah of Moses, as is well known."<ref>Commentary to Pirkey AvotRabbi Yaakov Emden, [[Yaakov_Emden_on_Noahides#Rabbi_Jacob_Emden.27s_Letter_.28Seder_Olam_Rabbah_Vezuta.29|Seder Olam Rabbah ve-Zuta]], Appendix. Translation, H. Falk, Journal of Ecumenical Studies, 419:131 [Winter 1982], 105-111).</ref>
In perhaps Citing Acts 15, Emden argues that the most significant analysis founders of Christianitywere not engaged in creating a new religion but rather bringing the Noahide covenant and its seven laws to the gentiles. That is why they did not require their followers to observe the Sabbath or the command of circumcision (which do not apply to non-Jews). Only later did Christians (mistakenly, Emden argues) see their faith as a rival to and [[Replacement theology|replacement]] of Judaism. Emden urges Christians to go back to their own first principles. If they did so they would "bring their people to love the ancient Children of Israel who remain loyal to their G-d, as indeed commanded to Christians by their original teachers." ===Rabbi Israel Lipschutz (1782-1860)===Rabbi Emden saysIsrael Lipschutz suggested that there are broad parameters of religious belief which lead to ethical conduct and are universal among civilized societies. He called such belief "torah" in an extended sense: :R. Elazar ben Azaryah said, "If there is no Torah there is no culture [derekh eretz]" - The word "Torah" here cannot be meant literally, since there are many ignorant people who have not learned it, and many pious among the gentiles who do not keep the Torah and yet are ethical and people of culture. Rather, the correct interpretation seems to me to be that every people has its own religion [dat Eloki] which comprises three foundational principles, [a] belief in a revealed Torah, [b] belief in [Divine] reward and punishment, and [c] belief in an afterlife (they disagree merely on the interpretation of these principles). These three principles are what are called here "Torah".<ref>Tiferet Yisrael to Avot 3:17.</ref> ===Rabbi Henry Pereira Mendes (1852-1937)===Rabbi Henry Pereira Mendes said that:
:The writers of the Gospels never meant to say that the Nazarene came to abolish Judaism, but only that he came to establish There is a new religion for the Gentiles from midrash that time onward. Nor was it new, but actually ancient; they being the Seven commandments when Adam and Eve were turned out of Eden or earthy paradise, an angel smashed the sons of Noahgates, which were forgotten. The Apostles of and the Nazarene established them anew . . . It is therefore a habitual saying of mine . . . that fragments flying all over the Nazarene brought about a double kindness in earth are the worldprecious stones. On We can carry the one hand, he strengthened midrash further. The precious stones were picked up by the Torah of Moses majestically, as mentioned earlier, various religions and not one philosophers of our sages spoke out more emphatically concerning the immutability of the Torahworld. And on Each claimed and claims that its own fragment alone reflects the other hand he did much good for light of heaven, forgetting the gentiles setting and incrustations which time has added. Patience my brother. . by doing away with idolatry In G-d's own time we shall, all of us, fit our fragments together and removing reconstruct the images from their midst. He obligated them with the seven commandments . . gates of paradise. There will be an era of reconciliation of all living faiths and also bestowed on them ethical wayssystems, and the era of all being in this respect he was much more stringent at-one-ment, or atonement, with them than G-d. Through the gates shall all people pass to the Torah foot of Moses, as is well knownG-d's throne.<ref>Rabbi Yaakov Emden, [[Yaakov_Emden_on_Noahides#Rabbi_Jacob_Emden.27s_Letter_.28Seder_Olam_Rabbah_Vezuta.29|Seder Olam Rabbah ve-Zuta]], Appendix. Translation, H. Falk, Journal of Ecumenical StudiesOrthodox or Historical Judaism" (Chicago 1894), 19:1 [Winter 1982], 105217-111).8</ref>
Citing Acts 15===Rabbi Zevi Yehudah Kook (1891-1982)===Rabbi Zevi Yehudah Kook was a rabbi, Emden argues that leader of the founders Religious Zionist, Mizrachi movement in Israel, on the other hand resurrects many of the classic anti-Christian polemics with a vigor not seen for centuries. Among them: Christianity were not engaged in creating should be dismissed as an internal Jewish heresy; G-d the creator clearly cannot be a new religion but rather bringing man; the Noahide covenant and its seven laws to Jewish G-d is alive whereas the gentilesChristian’s is dead. That Christianity is why they did not require their followers to observe the Sabbath or the command refuse of circumcision (which do not apply to non-Jews). Only later did Christians (mistakenlyIsrael, Emden argues) see their faith as a rival to and replacement of Judaism. Emden urges Christians to go back to their own first principles. If they did so they would "bring their people to love in line with the purported ancient Children Talmudic portrayals of Israel who remain loyal to their G-dJesus as boiling in excrement.<ref>Zevi Yehudah Kook, as indeed commanded to Christians by their original teachersJudaism and Christianity [Hebrew] (Beit El: 2001)."</ref>
===Harvey Falk===
Harvey Falk, who is a contemporary orthodox Jew, in his book ''Jesus the Pharisee'' proposes that the spread of the Noahide laws may have been an important part of Jesus' intentions, as well as those of his early followers (see also [[Council of Jerusalem]]).
===Jerusalem Court for Bnei Noah (2007)===
[[Image:BDBN.gif|right]]
A [[The Noahide Oath#Jerusalem Court for Bnei Noah|recent ruling]] by the [[Jerusalem Court for Bnei Noah]] has ruled that it will not allow people from a Christian background to take the [[The Noahide Pledge]] if they believe that Jesus was Messiah. However they state that this is based on procedural and not halachic considerations. They state that another court may accept the Noahide pledge from such a person and it may be completely valid.
==Christian Views of Noahides==
===Christian opposition===
[[Christian]] critics of the Noahide laws contend that insisting upon a basic set of moral laws is contrary to [[religious pluralism]]. Some believe that their existence implies that [[Jew]]s may set up a legal system that would effectively outlaw Christianity. The Jewish community responds by noting that it makes laws and customs for its own members (like all faiths) and does not set up governments to force [[Judaism|Jewish]] beliefs on non-Jews; in contrast, some non-Jewish faiths have carried out such actions in practice. In addition, with their minimal threshold of morality, the Noahide law may be compared to Catholic social teachings, especially natural law theory.
The major Christian bodies (e.g. the Catholic Church, the Eastern Orthodox Churches and the Protestant Churches) believe the Ten Commandments to be binding on them and would regard the Noahide laws as essentially a subset of these (though the requirement to set up courts, and the dietary regulation, are not explicit in the Ten Commandments). By contrast, most Jewish thinkers consider Some critics of the Seven Noahide Laws laws contend that insisting upon a basic set of moral laws is contrary to [[religious pluralism]]. Some Christians believe that their existence implies that Jews may set up a parallel legal system that would effectively outlaw Christianity. Based on the out-of general categories of commandments-context claims that the "all Christians are idolators", each containing many components and details. Some Jewish thinkers regard "punishment for idolatry is the determination of death penalty", and that "the details Rabbis have absolute control and authority over Noahides", some Christian groups has generated a lot of noise against the Noahide community. The Jewish community responds by noting that: * Noahide Law as something to , with its minimal threshold of morality, law may be left compared to Jewish Catholic social teachings, especially [[rabbinatural law]]stheory. This * Judaism makes laws and customs for its own members (like all faiths) and does not set up governments to force Jewish beliefs on non-Jews; in contrast, some non-Jewish faiths have carried out such actions in addition practice. * This is not the ruling according to the teaching Code of the Jewish law that punishment for violating one of . If Christian were idolators - in the full sense - it would be forbidden to do business with them on the seven Noahide Laws includes a theoretical death penalty (Talmuddays before and after Sunday as well as any Christian holidays, tractate Sanhedrin 57a)as well as several other legal rulings would come into effect. This is not the case, however. Jewish Law holds that Christian is a factor in modern opposition similar to the notion of a Noahide legal systemidolatry, but not full idolatry, and may even be completely permitted for non-Jews. * Jewish scholars respond also by noting note that Jews today no longer carry out the death penalty, even within the Jewish community. Jewish law, in contemporary practice, sees the [[death penalty]] as an indicator of the seriousness of an offense; violators are not actually put to death. Some Most Jewish thinkers authorities believe that penalties are a detail of the Noahide Laws and that Noahides themselves must determine the details of their own laws for themselves. According to this school of thought - see N. Rakover, ''Law and the Noahides'' (1998); M. Dallen, ''The Rainbow Covenant'' (2003)- the Noahide Laws offer mankind a set of absolute values and a framework for righteousness and justice, while the detailed laws that are currently on the books of the world's states and nations are presumptively valid. * Lastly, the Rabbis have no control over Noahides, only the ability to interpret the Bible and give rulings in Jewish law. Even in theory, the Rabbis cannot enforce their decisions on non-Jews anywhere outside of the Land of Israel.
===Christian support===
[[Image:Noahide Christian.png|right]]
Several Christian congregations have abandoned traditional Christianity (rejecting the [[Nicene Creed]]) and adopted the First Covenant or Noahism in recent years. {{Fact|date=February 2007}} In the United States a few organized movements of non-Jews (primarily of Christian origin) have either chosen to reject mainstream religious affiliation and live by the [[Apostolic Decree]], which they view as the original Christian observance of Noahide Laws, or, under the influence of Orthodox Judaism, adhere to the Talmud's listing of the Laws (without converting to Judaism).
==See also==
* [[Noahide Law in the New Testament]]
* [[Tosofos and Christianity]]
* [[The Halakhic Status of the Doctrine of the Trinity]]
* [[Primitive Apostolic Christianity]]
* [[Nicene Creed]] (rejected by the Noahide laws)
==References==
<references />
==Bibliography==
* [http://www.chiefrabbi.org/dd/views.html Rabbi Jonathan Sacks, Judaic Views of Christianity and Islam] (Chief Rabbi of the United Kingdom)
* [http://www.bc.edu/research/cjl/meta-elements/texts/cjrelations/resources/articles/Brill.htm Rabbi Dr. Alan Brill, Judaism and Other Religions: An Orthodox perspective]
* Jacob Katz, Exclusiveness and Tolerance, New York, Behrman House, 1961, 114-128
* Ephraim Urbach, "Shitat Hasovlanut shel Rabbi Menahem Hameiri," in E. Etkes (ed), Perakim beToldot haHevrah haYehudit, Jerusalem, 1980, 34-44
* Alon Goshen-Gottstein, "Jewish-Christian Relations: From Historical Past to Theological Future" Ecumenism No. 146 (2002).
* Elisheva Barre, Torah for Gentiles, 2008
[[Category:Christian Religion]]
[[Category:Jerusalem Court for Bnei Noah]]
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