Arguments for Replacement Theology - Essay Example

Hermeneutical Arguments Hermeneutical Arguments: Assessments Supporting Replacement Theology BY YOU ACADEMIC ORGANISATION Hermeneutical Arguments 2 Abstract The purpose of this work is to validate the authenticity of existing hermeneutical arguments supporting Replacement Theology. Scholars and theologians have utilised Christian scriptures to support the theory that God has supplanted His historically-rigid relationship with Israel in favour of the modern Church. Replacement Theology, additionally recognised as Supersessionism, supports the hypothesis that the Old Testament represents the fulfilment of Gods promises in terms of providing superior sustenance to Israel as elements of ancient, thus no longer relevant, covenants. This project will address existing scriptural evidence in conjunction with professional interpretation to substantiate the theory. Hermeneutical Arguments 3 "But whoever denies Me before men, I will also deny him before My Father who is in heaven" – Matthew 10:331 Introduction The origin of Judaism can be traced back to Abraham, who existed roughly four thousand years ago in Mesopotamia and with whom God crafted a covenant to all of Abrahams descendents promising to make them (Israel) "as numerous as the sands of the seashore2". These divine assurances further implicated that Israel would forever be sustained through Gods pledge to provide Abrahams descendents with authority and eternal prosperity; above all other peoples. However, with the emergence of Jesus Christ, as illustrated in the New Testament, God alludes to a division between Himself and Israel in favour of sustaining divine relationships with Christians, thus offering a new covenant by which all peoples should abide. The result: A growing lack of recognition of Israel as Gods chosen people sustaining the supposition that contemporary Christianity has replaced Judaism, or that God has fulfilled the prophecies and covenants of the Old Testament, thus indicating that those who accept Christ as the accepted Messiah shall supersede traditional Israel. In contrast, under this assumption, Jews who deny Christ as their saviour are removed from their position as Gods chosen elect. This replacement ideology is referred to as Supersessionism, or Replacement Theology, and is the basis for this works examination into the validity of existing evidence used to support this hypothesis. __________ 1The Living Bible. Matthew 10:33 interprets Christs words to indicate that refusal to recognise Him as the Messiah will separate him from God. Israel traditionally recognises God, not the Son. 2 Henslin refers to 1 Kings 4:20 referring to Gods promise to instil prosperity upon Israel Hermeneutical Arguments 4 Old Testament Evidence Before delving into the New Testament interpretations supporting Replacement Theology, it is important to illustrate that indication toward a future separation between post-established Christianity and that of Israel exists in the Old Testament scriptures. Later in the text Hosea prophesied that Israel would suffer the loss of its status as Gods elect and be substituted by another group with, "I will pity those who are not pitied and I will say to those who are NOT my people, Now you are my people"3. Within this particular section of scripture, Hosea does refer to the raising of Israelites, however implicating another assembly who would reap the rewards of Gods devotion; arguably, the first indication of the future establishment of Christianity as a new covenant which limits the scope of divine exclusivity once experienced by traditional Israel. Replacement theology supports the idea that all of the prophecies affiliated with the rebirth and divine adoption of the Gentiles has been fulfilled, thus superseding Israel and the beliefs of Judaist superiority. It is within the New Testament where Christ, Himself, openly criticises Old Testament values in relation to the belief system of the Jews, thus negating the validity of ancient covenants. Christs Referral to Invalid Old Testament Covenants The Hegelian reading of European history is based on a philosophical occupation and intangible reinterpretation of Judaism into mainstream Christian historical self-understanding4. Early Christianity recognised itself not only as a new and __________ 3 The Living Bible, Hosea 2:23. 4 Rosenzweig et al, 2000. The authors refer to the developments of European history and how Christianity developed during the modern era. Refer to preface for arguments supporting supersessionism. Hermeneutical Arguments 5 different religion apart from Judaism, rather that Christianity had literally become the new Israel. Supersessionism and its associated replacement ideology developed early within the first centuries of the modern era offering that the spiritual validity of Judaism would be only that of a preparation for modern Christianity5. This Replacement Theology is supported by the emergence of Jesus Christ and His prophetic expression of the new covenant apart from Israel. New regulations for acceptable social living, an uncharacteristic set of values deviating from ancient Jewish beliefs, and the promise of Christ to unite all of the peoples of the Earth clearly defined His new covenant. Christ offers two distinct statements indicating this promise: "This is My blood of the new covenant6", further offering, "This is the new covenant in My blood 7". Throughout the brief course of Christs ministry, he openly and somewhat publicly chastised the practices and beliefs of the Jews by offering radically different methodology from the laws of the ancient scriptures. Christs firm representation of the invalidity of long-standing Jewish beliefs, which were used to build the foundation of Israel, created a chasm between Gods modern expectations for Israel and His firm expectations to Jewish adherence to the New Covenant through Christ. Jesus Christ, Himself, represented this division and those who denied His validity as Messiah were measured invalid by God8. This was a departure from a long-standing, very direct relationship between the Lord and Israel that was being challenged by introducing a figurehead through whom communication and prayer should be conveyed9. Christ offered the Jews, "But whoever denies Me before __________ 5 Rosenzweig et al, 2000. 6 The Living Bible, Matthew 26:28. Stephen R. Lewis, Th.M., offers supporting evidence to validate the existence of a New Covenant. 7 Lewis, Stephen R., Th.M. (2002). Supports Replacement Theology with Luke 22:20. 8 This invalid measurement can be illustrated in Matthew 10:33. 9 The New Testament provides evidence to Christs absolute authority to provide sole intervention to God on behalf of man. Hermeneutical Arguments 6 men, I will also deny him before My Father who is in heaven", arguably, a somewhat bitter pill for the Jews to swallow and this concept, to this day, has been one of the primary foundational statements supporting Replacement Theology. The implication of this avowal negated the divine authority granted Israel throughout the New Testament in replacement for Christs authority. Thus, the modern Churchs self-acknowledgement as the superseding authority in Christian spiritualism is not without its merits. Some theologians argue that further evidence in Christs testimony supporting Replacement Theology can be witnessed in His parable of the vineyard. In this text, Christ indicates the weight of his divine authority and His rejection of the Jews who refuse to adopt His covenant: "Therefore, I tell you, the kingdom of God will be taken away from you and given to a nation producing the fruits of it10". This statement can be categorised as a clear indicator that those who offer devotion to Christ will witness a confiscation of the promises once exclusive to Israel and their subsequent delivery to the Church. Rigidity in Jewish Adherence to Ancient Beliefs Paul applies Israelite imagery to the Church in the New Testament, indicating that the Church can be identified as the new Israel11. In the book of Romans, Paul continuously reinforces the invalidity of the ancient Jewish belief system in favour of Christ and the New Covenant: "For God is not looking for those who cut their bodies in actual body circumcision, but he is looking for those with changed hearts and minds"12. __________ 10 Exilarch, Luke (2005). The author refers to Matthew 21:33. 11 Vlach, Michael J., Ph.D. (2004). Refer to theologicalstudies.org for arguments both supporting and invalidating Replacement Theology. 12 The Living Bible, Romans 2:29. Vlach suggests that the Church has become the new Israel. Hermeneutical Arguments 7 With this acknowledgement of the nullification of ancient Jewish beliefs, Paul reinforces Supersessionism by establishing that ritualistic, foundational Judaist tenets no longer satisfied God nor would He value Israel for anything less than the adoption of Christianity and grace through Christ. Those who held fast to the precepts of ancient Judaist beliefs, those of traditional Israel, fall short of their calling as Gods elite. Further, Paul offers a message to the Gentiles who have adopted Christianity, offering another indication of the separation between the Church and Israel by establishing that there can be no special identity or role for national Israel with, "If the Jews leave their unbelief behind them and come back to God, God will graft them back into the tree again"13. Pauls analogous representation of the Jews being the broken branches of an olive tree, in Romans, indicates unity for those who adopt Christian doctrine as truth and isolating the Church as the new Israel; that is until the Jews come to Christ. In any event, Paul points out that Israel no longer enjoys solitary authority as Gods select peoples and Israel will either be denied for their disobedience or forced to share their sovereignty amongst a position within the Church. Paul thus understands Jewish faith in Christ as superseding that which preceded it14. "For Christ Himself is our way of peace. He has made peace between us Jews and you Gentiles by making us all one family"15. In Ephesians, Paul further indicates the end of Israels identity as a singular nation by indicating the authorities of Christianity spread throughout the Church. Exclusion of the Jews, within the texts of Paul, is not __________ 13 The Living Bible, Romans 11:23. Vlach suggests that Equality rules out a restoration of Israel. 14 Cunningham, Philip A. (2001). The author reviews the book Christianity in Jewish Terms, suggesting supersessionism from a Jewish perspective and validating Pauls allusion to supersessionism. 15 Ephesians 2:14. Vlach further offers equality invalidating Israels claim as Gods elite. Hermeneutical Arguments 8 inferred, rather the end of national Israel enjoying Gods exclusivity. The implication to the Jews is for complete abandonment of non-Christian values systems for the sake of receipt of reward in Christs inheritance, but never again to establish a singular distinction for exclusive salvation. Many contemporary, conservative, and fundamentalist Christian groups hold Supersessionism to be valid as these groups still hold faith that Jesus Christ is the only way to God16. John relates Christs teaching establishing that the Church will experience Gods abundance over that of national Israel: "I am the Way…No one can get to the Father except by means of me"17. Again, yet another apostle to Christ indicates the magnitude of the fullness of Gods New Covenant which supplants traditional Israel, establishing the premise with which the Church argues in favour of Replacement Theology. The message being sent is to discard the Judaic principles and adopt Christ as the new Messiah; failure to do so excludes Israel from any position of notability amongst the Church. Limiting Israel in Favour of Gentiles Paul introduces a limiting or qualifying factor in Gods intervention to save Israel, a factor that stands entirely outside of Jewish history, until the fullness of the Gentiles come in18. In Romans, Paul argues, "He keeps on reaching out his hands to the Jews, but they keep arguing and refusing to come"19. Paul suggests that God is dissatisfied with Israels resistance to his New Covenant and therefore has offered __________ 16 Timothy Ministries. The authors cite John 14:6. 17 The Living Bible, John 14:6. 18 Toews, John E. (2004). The author illustrates Pauls influence in supporting Replacement Theology. 19 In Romans, Paul compares the blessings of Gentiles to the removal of promise from Israel. Hermeneutical Arguments 9 salvation to the Gentiles as an almost retaliatory response to their refusal of Christ.20 Paul adds further emphasis to supporting Replacement Theology by illustrating the divine significance of gathering Gentiles into the Church as a more magnanimous event than the restoration or salvation of Israel. Further, the book of Hebrews establishes a powerful message about Israels historical track record of disobedience and offers reasoning behind the establishment of the New Covenant: "The old agreement didnt even work…But God himself found fault with the old one, for he said, The day will come when I will make a new agreement with the people of Israel…This new agreement will not be like the old one I gave to their fathers…when I led them out of the land of Egypt; they did not keep their part in that agreement, so I had to cancel it"21. Arguably, the basis for Jewish concepts of self-superiority and entitlement are founded on the principles of Gods original covenant and their promise to be blessed for all of eternity. However, the author of Hebrews clearly indicates the end of traditional contractual agreements between God and Israel, casting doubt on their claim to the promised land; as God Himself has nullified this agreement in Hebrews. The Bishop of Guildford, in the United Kingdom, who is consistently hostile to Israel, shares the view that the Jews have no particular claim to the promised land22. It is important to illustrate the resistance of modern Church leadership in recognising Israels dominant position in theology as it is text such as the aforementioned that cast significant scepticism over the __________ 20 In Romans, Paul suggests the motive of establishing jealousy amongst a disobedient Israel to draw them toward His New Covenant. 21 The Living Bible, Hebrews 8:7-8. Vlach suggests that the Church is the recipient inheritor of the New Covenant in argument of Replacement Theology. 22 Phillips, Melanie. (2005). The author describes Christian-motivated anti-semitism as a resurgent quality of Supersessionism and Christian leadership belief in self-superiority supported by Scripture. Hermeneutical Arguments 10 validity of the Israel as Gods chosen people; and substantiates the Churchs defiance. In the book of Romans, Paul establishes the significance of the Gentiles in Christs future deliverance of Salvation; not isolating Israel as Gods elect: "It is true that some of the Jews have set themselves against the Gospel now, but this will last only until all of you Gentiles have come to Christ"23. Continuously, scriptures reflect on divine perceptions of Israels refusal to accept the terms and conditions of the New Covenant and the benefits to Gentiles borne of Israels defiance. There is not evidence that Israel is to be rejected in the New Covenant, rather that until Gentiles accept Christianity there will be no salvation for Israel; thus no singular inheritance as indicated in the Old Testament. Total Fulfilment of the Old Testament Further adding support for Replacement Theology is the idea that the Old Testament, its relationship to Israel, and any remnants of existing covenants with God have already been fulfilled. In short, Supersessionism is a highly Christian belief that the formulation of Christianity is the completion of Biblical Judaism as an acceptable form of religion24. With this in mind, the implication is that Gods promises to the Israelites was to lay the foundation of Christianity and, with the materialisation of Jesus Christ, God was calling for an end to Judaism. However, how can this be supported? Paul offers one significant reference to the end of ancient Jewish practices and promotes a favourable attitude in adopting His new precepts. "Dont let anyone criticise you for what you eat or drink, or for not celebrating Jewish holidays and feasts…these were __________ 23 The Living Bible, Romans 11:25. Refer to pp. 287-288 where Toews offers substantial adoption of a more equal positioning for Christians and Israel. 24 Theopedia.com. Supersessionism. Hermeneutical Arguments 11 only temporary rules that ended when Christ came. They were only shadows of Christ Himself"25. Paul indicates that any rules established in the Old Testament were not only superseded by Christs arrival, but that they were to lay the template grafting Christianity upon Israel. In the Old Testament, Gods tenets for behaviour were strictly prohibitive of particular activities, including the varieties of food to be eaten. Today, these beliefs still resonate in the Jewish faith with, as relevant examples, the consumption of foods considered to be kosher or in recognising the Sabbath. Does this signify that modern Jewish guidelines which still recognise ancient ritualism associated with Israel are invalid? The writings of Paul indicate that such attempts to honour a nullified covenant are viewed as unacceptable to Christ and therefore have no place in the Church and offer no vitality to the establishment of the salvation of Israel. Further, Christ Himself points out, "The law of Moses says, If a man gouges out anothers eye, he must pay with his own eye…but I say, Dont resist violence!"26. This radical change of policy regarding acceptable Christian behaviour was likely a startling revelation for the Jews of that time who had built, for centuries, the institution of Israel on the laws of Moses. Throughout the New Testament, Christ rebukes virtually all aspects of the old covenant with Israel, thus establishing the end to historical Judaism and His commandments to expel age-old Jewish beliefs in favour of Christianity and moral servitude. __________ 25 Olar, Jared L. The author interprets Colossians 2:16-17. 26 The Living Bible, Matthew: 38-39. Author Vlach cites the book of Matthew as relevant to Gods dismissal of traditional Israel. Hermeneutical Arguments 12 Conclusion Judaism has shown extraordinary spiritual and intellectual vitality throughout the medieval and modern periods, despite its history of being maligned and persecuted27. However, despite the long-standing adherence to Biblical Judaism, the groups vitality does not negate the assumptions and the beliefs supporting Replacement Theology. There are some proponents of Christianity, and not that of Supersessionism, who offer that the resurrection of Christ validated Biblical Judaism and affirmed Israels divine authority. However, substantial evidence indicates that full and unadulterated conformity to Christian tenets, while subsequently shedding ancient Jewish beliefs, is the fundamental key to receiving Gods eternal promise of salvation. The words of Jesus Christ and those of his apostles seriously challenge Israels right to claim to be Gods chosen elite. Though Pauls insight into Christianity does not indicated that Israel has been rendered obsolete, he proposes a unity of multifarious peoples who will share in Gods divine reward with equality 28; however viciously unsubstantiated this may be perceived by those who continue to adhere to ancient guidelines or refuse to accept Christ as the accepted Messiah. There is one powerful message to both the Jewish and Gentiles alike that clearly offers that anything less than belief in Christ as Gods son will isolate anyone from the receipt of the kingdom of Heaven. Thus, Christian moral superiority which highlights its publicised supersession over Israel is well-founded and grounded by hermeneutical arguments interpreted throughout much of the Holy Scriptures. Variations on the severity of Replacement Theology seem to point toward Gods __________ 27 McGrath, Alister E. (1999). Refer to page 284 for the authors objective viewpoint on supersessionism and Israels possible validation in the New Covenant. 28 Pauls contribution to promoting New Covenant unity can be witnessed primarily in Romans in his message to the Gentiles and the future of Christianity. Hermeneutical Arguments 13 utter rejection of Israel as his chosen peoples in comparison to a more liberal approach to supersessionism that merely indicates that those of Israel who are willing to adopt Christianity will receive the abundance promised in the Old Testament. However, despite the disparity, perhaps the validity of Replacement Theology can be somewhat firmly established by recognising the mounting authority of Christianity as the most prevalent religion across the globe. As Christ promotes divinely-issued prosperity to those who accept Christ as the true Messiah, the rise of global Christianity may well be a testament to this belief. Further, the writings of Christs apostles were translated in accordance to their personal affiliation with Christ, who spoke plainly to his apostles the importance of adopting His doctrines and offered a prophetic vision of the course that Christianity would take in the future and how the religion would spread systematically across the Earth. This is one considerable difference between Gods relationship with ancient Israel and those of their descendants: Israel was ushered into the belief in receipt of the Promised Land whereas Christ indicates the whole of the globe in which He will reign supreme; nowhere validating Israels right to supremacy. The intention of this project consisted of offering substantial evidence to support Replacement Theology in terms of Israels legitimate claim to the Promised Land; or that of simply maintaining Gods favour today by adopting the guidelines of the Christian Church. Supersessionism is a hotly debated topic amongst scholars, theologians, and devout religious organisations alike, thus it is was the intention of this author not to dismiss Israels contribution to the development of Christianity, but to offer solid substantiation to adopting modern Christian beliefs as being more central to Hermeneutical Arguments 14 obtaining the divine designation as that of Gods chosen. The supporting conclusion to Replacement Theology, then, is abandonment of historical Biblical Judaism to sustain that shared recognition. Hermeneutical Arguments 15 Bibliography Cunningham, Philip A. (2001). Christianity in Jewish Terms. (Book Review). www.bc.edu/research/cjl/meta-elements/texts/cjrelations/resources/reviews/ Christianity_Jewish_Terms.htm. Exilarch, Luke. (Nov 2 2005). A Chosen Race, A Holy Nation: Europe and its Church are Gods Chosen People. www.exilemm.com/e-sub-chosen-print.shtml. Gench, Frances Taylor. (1996). Hebrews and James. Westminster Bible Companion. Westminster John Knox Press: p.10. Henslin, James M. (2003). Sociology: A Down-To-Earth Approach. 6th ed. A & B Publishers. London: p.542. Lewis, Stephen R., Th.M. (2002). The New Covenant: Enacted or Ratified?. www.chafer.edu/journal/back_issues/v8n4_4.pdf. McGrath, Alister E. (1999). The Blackwell Encyclopedia of Modern Christian Thought. Oxford, England. Blackwell Publishers: p.284. Olar, Jared L. Colossians 2:16-17.Unveiled at Last! A Closer Look at a Controversial Scriptural Passage inThree Parts. http://graceandknowledge.faithweb.com/shadows.html. Philips, Melanie. (2005). The Revival of Abandoned Christian Doctrine Encourages Anti-Semitism. Ed. Mark McKain. Greenhaven Press. Rosenzweig, Franz, Kovach, Thomas A., Jospe, Eva, Schmidt, Gilya Gerda & Cohen, Richard A. (2000). Ninety-Two Poems and Hymns of Yehuda Halevi. University of New York Press: Preface Page xiii. Theopedia.com. (2006). Supersessionism. http://www.theopedia.com/Supersessionism. Timothy Ministries. Supersessionism. Dictionary of Theology. http://timothyministries.org/theologicaldictionary/references.asp?theword=Super sessionism. Toews, John E. (2004). Romans. Believers Church Bible Commentary. Scottdale Herald Press: pp.287-288. Vlach, Michael J., Ph.D. (Nov 25 2004). The arguments for and against supersessionism. Theological studies.org. www.theologicalstudies.citymax.com/articles/article/1546226/17511.htm. Read More