Difference between revisions of "Christianity and Noahide Law"

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Maimonides was clearly of the opinion that Christianity was idolatry.
 
Maimonides was clearly of the opinion that Christianity was idolatry.
:Know that this Christian nation, who advocates the messianic claim in all their various sects, all of them are idolaters. On all their various festivals it is forbidden for us to deal with them. And all Torah restrictions pertaining to idolaters pertain to them. . . . We deal with them as we would deal with any idolaters on their festival. (commentary on Mishnah, Avodah Zarah 1.3)
+
:Know that this Christian nation, who advocates the messianic claim in all their various sects, all of them are idolaters. On all their various festivals it is forbidden for us to deal with them. And all Torah restrictions pertaining to idolaters pertain to them. . . . We deal with them as we would deal with any idolaters on their festival.<ref>Commentary on Mishnah, Avodah Zarah 1.3</ref>
 
And also
 
And also
:Christians are idolaters and Sunday is their holy day (Mishneh Torah, Avodah Kochavim 9:4).
+
:Christians are idolaters and Sunday is their holy day.<ref>Mishneh Torah, Avodah Kochavim 9:4</ref>
 
However this opinion is not followed today in Jewish law, as seen by the fact that Jews are not required to avoid Christians the day before and after their holy day, as would be required of full idolaters.
 
However this opinion is not followed today in Jewish law, as seen by the fact that Jews are not required to avoid Christians the day before and after their holy day, as would be required of full idolaters.
  
Maimonides is believed to have ruled in three places that Christianity is idolatry and forbidden also to non-Jews: the two quotes above and Ma'achalos Asuros 11:7; and implies the same in a fourth place (Hilchos Melachim 11:4). 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 the reason, the code of Jewish Law does not make use of these supporting texts.
+
Maimonides is believed to have ruled in three places that Christianity is idolatry and forbidden also to non-Jews: the two quotes above and Ma'achalos Asuros 11:7; and implies the same in a fourth place.<ref>Hilchos Melachim 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 the reason, the code of Jewish Law does not make use of these supporting texts.
  
 
===Permitted===
 
===Permitted===
  
Rabbenu Tam and his fellow Tosafists did not condemn Christianity as idolatry. "The fact that most people do business with the non-Jews on their holy days is problematic... It would seem that the reason for this permissiveness is that the non-Jews among whom we live are not to be considered idolaters..". Rabbenu Tam was of the opinion that the prohibition of doing business with idolaters before and during their holy days was only meant to apply to items that they might use in their worship, and did not apply to buying from them... (Tosafot to Avodah Zarah 2a).
+
Rabbenu Tam and his fellow Tosafists did not condemn Christianity as idolatry. "The fact that most people do business with the non-Jews on their holy days is problematic... It would seem that the reason for this permissiveness is that the non-Jews among whom we live are not to be considered idolaters..".<ref>Tosafot to Avodah Zarah 2a</ref> Rabbenu Tam was of the opinion that the prohibition of doing business with idolaters before and during their holy days was only meant to apply to items that they might use in their worship, and did not apply to buying from them.
  
 
When a certain rabbi in Europe prohibited all contact with Christians on their holy days (which was more often than not when the great fairs were held) Rabbenu Gershom objects, "But in [the Land of] Israel it is already customary to barter with non-Jews on their holy days, and we should not forbid this. It is better that [the Jews] contravene the law in ignorance than that they should do so knowingly, [which they will inevitably do] since their livelihood depends on their wares and most days of the year are [Christian] holy days."
 
When a certain rabbi in Europe prohibited all contact with Christians on their holy days (which was more often than not when the great fairs were held) Rabbenu Gershom objects, "But in [the Land of] Israel it is already customary to barter with non-Jews on their holy days, and we should not forbid this. It is better that [the Jews] contravene the law in ignorance than that they should do so knowingly, [which they will inevitably do] since their livelihood depends on their wares and most days of the year are [Christian] holy days."
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The position of the Tosafists is complex. It is generally held that the Tosafists, particularly the Ri and possibly also Rabbeinu Tam, considered Christian belief to be "the partnering of the Name of Heaven with something else", and that as Noachides (i.e. non-Jews) are not forbidden to engage in such partnering; Christian belief and worship is permitted for non-Jews, and it is permitted for Jews to cause them to actively express that belief or engage in such worship. However, this judgement is not followed through in other areas. It seems from the words of Tosafot to Bechorot 2a and Sanhedrin 63b that their comments are limited to the case of oathtaking, i.e. partnering the Name of Heaven with something else while taking an oath. The halachic context would not be the prohibitions against idolatrous worship but rather the prohibition "Let them not be heard as a result of you", which would be understood as "let them not be heard as the exclusive guarantors of an oath as a result of you. Several great acharonim, including Shaar Efraim, Noda B'Yehudah, Meil Tzedakah, Olat Tamid, and Chazon Ish, understood Tosafot in this fashion. Some of them also interpreted Ramo, who cites Tosafot, the same way. But there are also those, including Shach and Seder Mishnah, who read Tosafot broadly, as referring to all prohibitions associated with Christian faith. But according to either reading of Tosafot, Jews holding Christian beliefs are violating avodah zarah prohibitions. Even Meiri, who assigns Noachides "bound by the ways of religion" (which presumptively includes Christians) a status equivalent to Jews for several legal purposes, probably believes that they are nonetheless worshipers of avodah zarah
 
The position of the Tosafists is complex. It is generally held that the Tosafists, particularly the Ri and possibly also Rabbeinu Tam, considered Christian belief to be "the partnering of the Name of Heaven with something else", and that as Noachides (i.e. non-Jews) are not forbidden to engage in such partnering; Christian belief and worship is permitted for non-Jews, and it is permitted for Jews to cause them to actively express that belief or engage in such worship. However, this judgement is not followed through in other areas. It seems from the words of Tosafot to Bechorot 2a and Sanhedrin 63b that their comments are limited to the case of oathtaking, i.e. partnering the Name of Heaven with something else while taking an oath. The halachic context would not be the prohibitions against idolatrous worship but rather the prohibition "Let them not be heard as a result of you", which would be understood as "let them not be heard as the exclusive guarantors of an oath as a result of you. Several great acharonim, including Shaar Efraim, Noda B'Yehudah, Meil Tzedakah, Olat Tamid, and Chazon Ish, understood Tosafot in this fashion. Some of them also interpreted Ramo, who cites Tosafot, the same way. But there are also those, including Shach and Seder Mishnah, who read Tosafot broadly, as referring to all prohibitions associated with Christian faith. But according to either reading of Tosafot, Jews holding Christian beliefs are violating avodah zarah prohibitions. Even Meiri, who assigns Noachides "bound by the ways of religion" (which presumptively includes Christians) a status equivalent to Jews for several legal purposes, probably believes that they are nonetheless worshipers of avodah zarah
  
In general Jewish law follows Tosafos and rules that Christian theology is only considered ''avodah zarah'' for Jews, but it is permissible for gentiles. The [[Tosafist]] (early Talmud commentators) [[Rabbeinu Tam|Rabbi Jacob Tam]] ([[Rashi]]'s grandson), in Bekhorot 2b and Sanhedrin 63b, ruled that trinitarianism could be permitted to gentiles as a form of ''shittuf'' ("association"). This view was echoed by Rabbi Isaac ben Sheshet (''Rivash'', responsa 119) and accepted by Rabbi Moses Isserles (''Rema'', Orah Hayyim 156:1.). However, no Jewish source allows the worship through any form of ''shittuf''; rather, all worship must be directed to the one and only Creator.  In this view Christian theology is not forbidden to gentiles, and all Christians are Noahides.
+
In general Jewish law follows Tosafos and rules that Christian theology is only considered ''avodah zarah'' for Jews, but it is permissible for gentiles. The Tosafist [[Rabbeinu Tam|Rabbi Jacob Tam]] ([[Rashi]]'s grandson) ruled that trinitarianism could be permitted to gentiles as a form of ''shittuf'' ("association").<ref>Bekhorot 2b and Sanhedrin 63b</ref> This view was echoed by Rabbi Isaac ben Sheshet (''Rivash'', responsa 119) and accepted by Rabbi Moses Isserles (''Rema'').<ref>Orah Hayyim 156:1</ref> However, no Jewish source allows the worship through any form of ''shittuf''; rather, all worship must be directed to the one and only Creator.  In this view Christian theology is not forbidden to gentiles, and all Christians are Noahides.
  
 
===Other factors===
 
===Other factors===
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==Christianity as a Religion in Transition==
 
==Christianity as a Religion in Transition==
  
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..." (Mishneh Torah, Hilchos Melachim U'Milchamoteihem) However, in the Moreh Nevuchim (1:50) he writes that Christianity has a mistaken understanding of G-d, similar to those who assign attributes to Him. This would 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> However, he 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 would imply that Christianity is a min (deviant sect), which is perhaps a step up from idolatry.  
  
Rabbi Yaakov Emden (1697-1776) wrote: "We should consider Christians and Moslems as instruments for the fulfillment of the prophecy that the knowledge of God will one day spread throughout the earth. Whereas the nations before them worshipped idols, denied God's existence, and thus did not recognize God's power or retribution, the rise of Christianity and Islam served to spread among the nations, to the furthest ends of the earth, the knowledge that there is One God who rules the world, who rewards and punishes and reveals Himself to man. Indeed, Christian scholars have not only won acceptance among the nations for the revelation of the Written Torah but have also defended God's Oral Law. For when, in their hostility to the Torah, ruthless persons in their own midst sought to abrogate and uproot the Talmud, others from among them arose to defend it and to repulse the attempts." (Commentary to Pirkey Avot, 4:13)
+
Rabbi Yaakov Emden (1697-1776) wrote: "We should consider Christians and Moslems as instruments for the fulfillment of the prophecy that the knowledge of God will one day spread throughout the earth. Whereas the nations before them worshipped idols, denied God's existence, and thus did not recognize God's power or retribution, the rise of Christianity and Islam served to spread among the nations, to the furthest ends of the earth, the knowledge that there is One God who rules the world, who rewards and punishes and reveals Himself to man. Indeed, Christian scholars have not only won acceptance among the nations for the revelation of the Written Torah but have also defended God's Oral Law. For when, in their hostility to the Torah, ruthless persons in their own midst sought to abrogate and uproot the Talmud, others from among them arose to defend it and to repulse the attempts."<ref>Commentary to Pirkey Avot, 4:13</ref>
  
 
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]]).
 
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]]).
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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).
 
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).
  
Some Christian writers [http://www.haydid.org/spirit2.htm], particularly those affiliated with [[Primitive Apostolic Christianity]] see the verses in Acts of the Apostles|Acts 15:19-21 as a directive from the first [[Council of Jerusalem]] to observe the basic understanding of the Noahide Laws in order to be considered Righteous Gentiles, and not be required to live completely as Jews. According to Acts 15, the Council of Jerusalem determined that circumcision was not required of new converts, only avoidance of "pollution of idols, fornication, things strangled, and blood" (KJV, Acts 15:20). The basis for these prohibitions as found in Acts 15:21 states only: "For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day". The evidence of these Noachian inclusions to primitive Christian observance were in addition to the moral Ten Commandments given to Moses at Sinai, which covers the most essential requirements of the Noachian covenant. The additions of the four cited above were to complete the requirements of the new Gentile converts to [[primitive Christianity]].  
+
Some Christian writers [http://www.haydid.org/spirit2.htm], particularly those affiliated with [[Primitive Apostolic Christianity]] see the verses in Acts of the Apostles|Acts 15:19-21 as a directive from the first [[Council of Jerusalem]] to observe the basic understanding of the Noahide Laws in order to be considered Righteous Gentiles, and not be required to live completely as Jews. According to Acts 15, the Council of Jerusalem determined that circumcision was not required of new converts, only avoidance of "pollution of idols, fornication, things strangled, and blood".<ref>KJV, Acts 15:20</ref> The basis for these prohibitions as found in Acts 15:21 states only: "For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day". The evidence of these Noachian inclusions to primitive Christian observance were in addition to the moral Ten Commandments given to Moses at Sinai, which covers the most essential requirements of the Noachian covenant. The additions of the four cited above were to complete the requirements of the new Gentile converts to [[primitive Christianity]].  
  
 
[[Jubilees]], part of the Ethiopian Orthodox Bible, generally considered to be a 2nd century BCE Jewish apocrypha, [http://wesley.nnu.edu/biblical_studies/noncanon/ot/pseudo/jubilee.htm Chapter 7, verses 20-33] states: "And in the twenty-eighth jubilee [1324-1372 A.M.] Noah began to enjoin upon his sons' sons the ordinances and commandments, and all the judgments that he knew, and he exhorted his sons to observe righteousness, and to cover the shame of their flesh, and to bless their Creator, and honour father and mother, and love their neighbour, and guard their souls from fornication and uncleanness and all iniquity. For owing to these three things came the flood upon the earth ... For whoso sheddeth man's blood, and whoso eateth the blood of any flesh, shall all be destroyed from the earth."
 
[[Jubilees]], part of the Ethiopian Orthodox Bible, generally considered to be a 2nd century BCE Jewish apocrypha, [http://wesley.nnu.edu/biblical_studies/noncanon/ot/pseudo/jubilee.htm Chapter 7, verses 20-33] states: "And in the twenty-eighth jubilee [1324-1372 A.M.] Noah began to enjoin upon his sons' sons the ordinances and commandments, and all the judgments that he knew, and he exhorted his sons to observe righteousness, and to cover the shame of their flesh, and to bless their Creator, and honour father and mother, and love their neighbour, and guard their souls from fornication and uncleanness and all iniquity. For owing to these three things came the flood upon the earth ... For whoso sheddeth man's blood, and whoso eateth the blood of any flesh, shall all be destroyed from the earth."

Revision as of 13:24, 12 February 2007

Within Judaism it is a matter of debate whether all Christians should be considered Noahides.

An informal comparison of the Nicene Creed and Noahide Law reveals that the three major theological issues revolve around a possible violation of the Noahide prohibition against idolatry.

  • Equating Jesus with G-d
  • Equating the Holy Spirit with G-d
  • Jesus as Savior (in his proposed capacity as G-d)

However, these theological issues do not fit the classical Jewish definition of idolatry. This has caused disagreement among rabbinic authorities on the question of the permissibility of Christianity for non-Jews. (All authorities forbid Christianity for Jews).

Also even if Christians were considered at least partially observant Noahides, another issue would be whether Christians are considered Chasidei Umos HaOlam or Chochmei Umos HaOlam. The former are considered to have a share in the world to come because they recognize Noahide Law as being revealed through mosaic tradition, the latter are not considered to have a share in the world to come because the follow Noahide Law based on intellectual expediency.

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.

Christianity as a Noahide Faith

Forbidden

The strict view, typified by Maimonides, is that Christian theology is considered avodah zarah (loosely translated as "idolatry") for all people, both Jew and non-Jew, as it subscribes to the Trinity. Therefore most Christians could not be considered Noahides. However, Unitarian Christians and other followers of Jesus who do not believe that Jesus is a deity would still be considered Noahides.

Maimonides was clearly of the opinion that Christianity was idolatry.

Know that this Christian nation, who advocates the messianic claim in all their various sects, all of them are idolaters. On all their various festivals it is forbidden for us to deal with them. And all Torah restrictions pertaining to idolaters pertain to them. . . . We deal with them as we would deal with any idolaters on their festival.[1]

And also

Christians are idolaters and Sunday is their holy day.[2]

However this opinion is not followed today in Jewish law, as seen by the fact that Jews are not required to avoid Christians the day before and after their holy day, as would be required of full idolaters.

Maimonides is believed to have ruled in three places that Christianity is idolatry and forbidden also to non-Jews: the two quotes above and Ma'achalos Asuros 11:7; and implies the same in a fourth place.[3] 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 the reason, the code of Jewish Law does not make use of these supporting texts.

Permitted

Rabbenu Tam and his fellow Tosafists did not condemn Christianity as idolatry. "The fact that most people do business with the non-Jews on their holy days is problematic... It would seem that the reason for this permissiveness is that the non-Jews among whom we live are not to be considered idolaters..".[4] Rabbenu Tam was of the opinion that the prohibition of doing business with idolaters before and during their holy days was only meant to apply to items that they might use in their worship, and did not apply to buying from them.

When a certain rabbi in Europe prohibited all contact with Christians on their holy days (which was more often than not when the great fairs were held) Rabbenu Gershom objects, "But in [the Land of] Israel it is already customary to barter with non-Jews on their holy days, and we should not forbid this. It is better that [the Jews] contravene the law in ignorance than that they should do so knowingly, [which they will inevitably do] since their livelihood depends on their wares and most days of the year are [Christian] holy days."

The position of the Tosafists is complex. It is generally held that the Tosafists, particularly the Ri and possibly also Rabbeinu Tam, considered Christian belief to be "the partnering of the Name of Heaven with something else", and that as Noachides (i.e. non-Jews) are not forbidden to engage in such partnering; Christian belief and worship is permitted for non-Jews, and it is permitted for Jews to cause them to actively express that belief or engage in such worship. However, this judgement is not followed through in other areas. It seems from the words of Tosafot to Bechorot 2a and Sanhedrin 63b that their comments are limited to the case of oathtaking, i.e. partnering the Name of Heaven with something else while taking an oath. The halachic context would not be the prohibitions against idolatrous worship but rather the prohibition "Let them not be heard as a result of you", which would be understood as "let them not be heard as the exclusive guarantors of an oath as a result of you. Several great acharonim, including Shaar Efraim, Noda B'Yehudah, Meil Tzedakah, Olat Tamid, and Chazon Ish, understood Tosafot in this fashion. Some of them also interpreted Ramo, who cites Tosafot, the same way. But there are also those, including Shach and Seder Mishnah, who read Tosafot broadly, as referring to all prohibitions associated with Christian faith. But according to either reading of Tosafot, Jews holding Christian beliefs are violating avodah zarah prohibitions. Even Meiri, who assigns Noachides "bound by the ways of religion" (which presumptively includes Christians) a status equivalent to Jews for several legal purposes, probably believes that they are nonetheless worshipers of avodah zarah

In general Jewish law follows Tosafos and rules that Christian theology is only considered avodah zarah for Jews, but it is permissible for gentiles. The Tosafist Rabbi Jacob Tam (Rashi's grandson) ruled that trinitarianism could be permitted to gentiles as a form of shittuf ("association").[5] This view was echoed by Rabbi Isaac ben Sheshet (Rivash, responsa 119) and accepted by Rabbi Moses Isserles (Rema).[6] However, no Jewish source allows the worship through any form of shittuf; rather, all worship must be directed to the one and only Creator. In this view Christian theology is not forbidden to gentiles, and all Christians are Noahides.

Other factors

Even if one concludes that Christianity is Avodah Zarah for non-Jews, it is not clear that most non-Jews are deeply attached to their avodah zarah beliefs, and further more there are Christian groups whose beliefs differ greatly in areas touching the halachic definition of Avodah Zarah. See Rav Henkin's citation in Bnei Banim 35 of Rabbeinu Yerucham's description of the non-Jews of his time as "not deeply attached to Avodah Zarah", and the Raavan spoke about this as well, and Rav Henkin sees in him grounds for distinguishing among the various churches.

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 the Tosefos to say that it was.

Christianity as a Religion in Transition

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..."[7] However, he writes that Christianity has a mistaken understanding of G-d, similar to those who assign attributes to Him.[8] This would imply that Christianity is a min (deviant sect), which is perhaps a step up from idolatry.

Rabbi Yaakov Emden (1697-1776) wrote: "We should consider Christians and Moslems as instruments for the fulfillment of the prophecy that the knowledge of God will one day spread throughout the earth. Whereas the nations before them worshipped idols, denied God's existence, and thus did not recognize God's power or retribution, the rise of Christianity and Islam served to spread among the nations, to the furthest ends of the earth, the knowledge that there is One God who rules the world, who rewards and punishes and reveals Himself to man. Indeed, Christian scholars have not only won acceptance among the nations for the revelation of the Written Torah but have also defended God's Oral Law. For when, in their hostility to the Torah, ruthless persons in their own midst sought to abrogate and uproot the Talmud, others from among them arose to defend it and to repulse the attempts."[9]

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).

Christian Views of Noahides

Christian criticism

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 Jews 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 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 the Seven Noahide Laws a parallel system of general categories of commandments, each containing many components and details. Some Jewish thinkers regard the determination of the details of the Noahide Law as something to be left to Jewish rabbis. This, in addition to the teaching of the Jewish law that punishment for violating one of the seven Noahide Laws includes a theoretical death penalty (Talmud, tractate Sanhedrin 57a), is a factor in modern opposition to the notion of a Noahide legal system. Jewish scholars respond by noting 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 Jewish thinkers 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.

Christian adherence

Several Christian congregations have abandoned traditional Christianity (rejecting the Nicene Creed) and adopted the First Covenant or Noahism in recent years. [citation needed] 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).

Some Christian writers [1], particularly those affiliated with Primitive Apostolic Christianity see the verses in Acts of the Apostles|Acts 15:19-21 as a directive from the first Council of Jerusalem to observe the basic understanding of the Noahide Laws in order to be considered Righteous Gentiles, and not be required to live completely as Jews. According to Acts 15, the Council of Jerusalem determined that circumcision was not required of new converts, only avoidance of "pollution of idols, fornication, things strangled, and blood".[10] The basis for these prohibitions as found in Acts 15:21 states only: "For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day". The evidence of these Noachian inclusions to primitive Christian observance were in addition to the moral Ten Commandments given to Moses at Sinai, which covers the most essential requirements of the Noachian covenant. The additions of the four cited above were to complete the requirements of the new Gentile converts to primitive Christianity.

Jubilees, part of the Ethiopian Orthodox Bible, generally considered to be a 2nd century BCE Jewish apocrypha, Chapter 7, verses 20-33 states: "And in the twenty-eighth jubilee [1324-1372 A.M.] Noah began to enjoin upon his sons' sons the ordinances and commandments, and all the judgments that he knew, and he exhorted his sons to observe righteousness, and to cover the shame of their flesh, and to bless their Creator, and honour father and mother, and love their neighbour, and guard their souls from fornication and uncleanness and all iniquity. For owing to these three things came the flood upon the earth ... For whoso sheddeth man's blood, and whoso eateth the blood of any flesh, shall all be destroyed from the earth."

See also

References

  1. Commentary on Mishnah, Avodah Zarah 1.3
  2. Mishneh Torah, Avodah Kochavim 9:4
  3. Hilchos Melachim 11:4
  4. Tosafot to Avodah Zarah 2a
  5. Bekhorot 2b and Sanhedrin 63b
  6. Orah Hayyim 156:1
  7. Mishneh Torah, Hilchos Melachim U'Milchamoteihem
  8. Moreh Nevuchim (1:50)
  9. Commentary to Pirkey Avot, 4:13
  10. KJV, Acts 15:20