Both Scripture and Tradition (because as Catholics, we don’t subscribe to "Scripture alone") clearly show that Jesus, the Apostles, and the earliest Christians were observant Jews. So why aren’t we, as Catholic Christians, "Jewish"? If the first followers of Christ kept the Torah and observed Jewish customs, how did Christianity come to teach that Judaism was "fulfilled" and replaced by a New Covenant that frees us from the Mosaic Law and Jewish traditions? How did the Jewish expression of Christianity come to be labeled a "heresy"?
As both a Catholic and a student of history, I found myself grappling with these questions. But I believe I’ve uncovered the answer. So, let’s dive into this extraordinary transformation—how the Church evolved from its Jewish roots to become the universal faith we know today. Let’s explore why we are Catholic Christians, why we are no longer bound by the Torah, and why we are members of the temporal Kingdom of God on Earth: the Catholic Church.
From the Nazarenes to the Rise of Gentile Christianity: The Transformation of the Early Church and the Establishment of Papal Supremacy
The history of early Christianity is a narrative of profound transitions, marked by its beginnings as a Jewish sect and its evolution into a predominantly Gentile faith. Central to this transformation is the role of the Nazarenes, the original Jewish-Christian community based in Jerusalem and led by Jesus' family, particularly his brother James the Just. Over time, leadership shifted to Gentile Christians, culminating in the establishment of the Catholic Church, centered in Rome. As Christianity spread, the Popes gradually asserted their supremacy, and Constantine's embrace of Christianity introduced new theological interpretations of the Church’s role in the world.
Jesus and the Nazarenes: A Kingdom of God on Earth
Some scholars argue that Jesus envisioned a literal Kingdom of God on Earth, starting with his family. James Tabor, in his book The Jesus Dynasty, asserts that Jesus' earliest followers, including James, were deeply committed to a Jewish understanding of the Messiah's role in establishing God’s rule on Earth. Tabor writes:
"The Jesus movement began as a distinctly Jewish sect, led by Jesus' brother James, who assumed leadership after Jesus' death. This leadership was based not only on spiritual authority but also on familial lineage." (The Jesus Dynasty, p. 275).
The Nazarenes, the first Christian community, continued to practice Jewish customs such as observing the Torah, keeping the Sabbath, and worshiping in the Temple. They believed Jesus fulfilled Jewish prophecy as the Messiah but did not see his mission as abolishing Jewish law.
The leader of this movement, James the Just, held a position of great respect among Jews and Christians alike. Eusebius of Caesarea, quoting Hegesippus, describes James as a devout Jew known for his piety:
"He was in the habit of entering alone into the Temple and was frequently found upon his knees begging forgiveness for the people." (Ecclesiastical History, 2.23).
James’ leadership was so influential that even non-Christian Jews revered him, as Josephus notes in Antiquities of the Jews (20.9.1), where James is described as the "brother of Jesus, who was called the Christ."
What Did the Early Church Fathers Say About the Nazarenes?
The Nazarenes were a distinct group within early Christianity, maintaining Jewish customs while believing in Jesus as the Messiah. Several Church Fathers commented on the Nazarenes, often reflecting the tension between Jewish-Christian groups and the emerging Gentile Church:
Epiphanius of Salamis:
In Panarion, Epiphanius provides detailed descriptions of the Nazarenes. He distinguishes them from other Jewish-Christian groups, like the Ebionites, but criticizes them for continuing to observe the Law:
"They are Jews who pay honor to Christ as a righteous man and use the Gospel according to Matthew only. They are fettered by the Law—circumcision, the Sabbath, and the other Jewish rites."
Epiphanius recognized the Nazarenes' belief in Christ but saw their adherence to Jewish practices as incompatible with the emerging Gentile Christian orthodoxy.
Jerome:
Jerome, in his commentary on Isaiah, notes the Nazarenes' unique position, describing them as Jewish Christians who did not abandon the Mosaic Law:
"The Nazarenes… accept Messiah in such a way that they do not cease to observe the old Law."
Jerome’s writings reveal the tension between Jewish and Gentile expressions of Christianity, with Gentile Christians increasingly viewing Jewish practices as unnecessary under the New Covenant.
Augustine of Hippo:
While Augustine does not focus directly on the Nazarenes, his theology emphasizes the transition from the Old Covenant to the New Covenant, which aligns with the Gentile Christian perspective. In The City of God, Augustine writes:
"The old law is fulfilled in Christ, who has established a new and eternal covenant with His people, uniting Jew and Gentile in one Church."
The Role of the Desposyni in the Early Church
The term "Desposyni" refers to the family members of Jesus, particularly those descended from his brothers and relatives. Hegesippus, as preserved in the writings of Eusebius, describes the Desposyni as key figures in the leadership of the early Jerusalem Church, continuing the dynastic leadership established by James the Just.
Hegesippus writes:
"There were still living of the family of the Lord grandsons of Jude, who is said to have been His brother according to the flesh." (Ecclesiastical History, 3.19.1)
The Desposyni were seen as custodians of the original Jewish-Christian tradition, adhering to the Torah and maintaining a vision of Christianity closely tied to its Jewish roots. They held positions of leadership in the Jerusalem Church until its decline following the destruction of Jerusalem in 70 AD and the Bar-Kokhba revolt (132–135 AD).
The Orthodox Patriarchate of Jerusalem acknowledges this dynastic aspect of the early Church, stating:
"The first fifteen bishops of Jerusalem were of Jewish origin, beginning with James the Just. After the destruction of Jerusalem in 70 AD and the subsequent Bar-Kokhba revolt, the leadership transitioned to Gentiles." (Greek Orthodox Patriarchate of Jerusalem)
Emperor Domitian’s interaction with the Desposyni further underscores their diminished influence. According to Hegesippus, Domitian summoned the grandsons of Jude (Jesus' brother) to question them, suspecting them of political ambitions. However, upon discovering that they were simple farmers with no aspirations of rebellion or rulership, Domitian dismissed them as harmless. Hegesippus recounts:
"When they were asked about Christ and His kingdom, they explained that it was a heavenly kingdom, not an earthly one, and spoke of their humble lifestyle. Domitian, seeing their simplicity, dismissed them." (Ecclesiastical History, 3.20.6-7)
Despite Domitian’s dismissal, the Desposyni continued to play roles of leadership within certain Christian communities. Their adherence to Jewish customs and teachings ensured that they remained influential among Jewish-Christian groups even as Gentile Christianity began to dominate the broader movement.
The Apocalyptic Nature of the Early Jesus Movement
The earliest followers of Jesus, including the Nazarenes and the Desposyni, were deeply apocalyptic in their outlook. They believed that Jesus’ resurrection was the first step in the imminent establishment of God’s Kingdom on Earth. This belief is reflected in the writings of the Apostles and early Church leaders. For example, Paul writes in 1 Thessalonians 4:16-17:
"For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first. Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord."
This expectation of Jesus’ imminent return likely shaped the early Church’s structure and priorities. As time passed and the Second Coming did not occur, the Church began to shift its focus from apocalyptic urgency to building a sustainable institution. This transition may have further marginalized the Nazarenes and the Desposyni, who maintained their apocalyptic outlook for a longer period.
A Note About the Desposyni: Tracing the Bloodline: The Legacy of Jesus' Family in Early Christianity"
As I’ve delved into the history of early Christianity, I’ve found fascinating yet sporadic reports that hint at the existence of descendants of Jesus' brothers, extending into at least the mid-third century. These accounts not only highlight their presence but also their potential roles within the early Church, offering us a glimpse of how the Desposyni—Jesus' relatives "according to the flesh"—may have contributed to the faith's formative years.
Julius Africanus (d. ca. 240) provides one of the earliest mentions of Jesus’ relatives, using the term Desposyni to describe "the relatives of Jesus according to the flesh." He noted that they lived in Galilean towns and were aware of their revered lineage. This acknowledgment of their genealogy speaks to the unique position they held within the early Christian community.
There is also the intriguing story of Zoker and James, two grandsons of Jude (a brother of Jesus), who were humble farmers and church leaders in the early second century. And as mentioned above, Eusebius of Caesarea, quoting Hegesippus, recounts how these grandsons were summoned by Emperor Domitian, who suspected them of political ambitions due to their family ties to Christ. Upon discovering their simple lifestyle and focus on a heavenly kingdom rather than an earthly one, Domitian dismissed them as harmless. Despite this, they returned to leadership roles within the Church, signifying the respect they still commanded.
Another fascinating account comes from Eusebius and Epiphanius, who mention Judah the Kyriakos, the last Jewish bishop of Jerusalem in the second century. According to their writings, Judah was the great-grandson of Jude, further reinforcing the idea that the leadership of the Jerusalem Church remained tied to Jesus’ family lineage for several generations.
The chronicle of the bishops of Mesopotamia offers yet another clue. It references two Christian leaders, Abraham and his son James, who were reportedly descendants of James, the brother of Jesus. This suggests that Jesus' relatives may have played significant roles not just in Jerusalem but in other Christian communities as well.
Lastly, there’s the testimony of Conon, a Christian martyr from the mid-third century. According to the Acts of Conon, he introduced himself as being from Nazareth and part of the family of Christ. This remarkable claim, even in the context of hagiography, underscores the continued reverence for Jesus’ lineage within certain Christian circles.
The Catholic Perspective on the Family of Jesus
From the Catholic perspective, these historical accounts are fascinating but must be approached with nuance, particularly regarding their theological implications. The Church holds to the perpetual virginity of Mary, a belief affirmed by early Church Fathers like Jerome. This doctrine teaches that Jesus had no biological siblings in the literal sense but that the "brothers" and "sisters" of Jesus mentioned in Scripture were either close relatives (cousins) or step-siblings from a prior marriage of Joseph, as suggested by some ancient traditions.
This interpretation aligns with Catholic teaching that while Jesus’ familial relatives, such as James and Jude, were significant figures in the early Church, their importance was not due to blood relation alone. Instead, Catholic theology emphasizes that true kinship with Jesus is based on spiritual obedience to God. As Jesus Himself said in Matthew 12:50:
"For whoever does the will of my Father in heaven is my brother and sister and mother."
The Catholic Church has consistently taught that leadership in the Church is based not on familial ties but on Apostolic succession. While the Desposyni may have been respected for their connection to Jesus, the Church views authority as derived from Christ’s appointment of the Apostles, particularly Peter, as the foundation of the Church (Matthew 16:18-19). This is why leadership transitioned from the Jerusalem Church, led by the Desposyni, to the broader Gentile Church centered in Rome, guided by successors of the Apostles.
Additionally, the Catholic Church emphasizes that the focus of the faith should not rest on earthly genealogies but on the spiritual mission of salvation. St. Paul echoed this sentiment in Galatians 3:28:
"There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus."
This teaching suggests that while Jesus’ relatives were undoubtedly important figures in the early Church, their role was secondary to the universal mission of the Gospel, which transcends bloodlines.
Balancing the Historical and Theological Perspectives
These scattered pieces of evidence about the Desposyni, though not conclusive, paint a compelling picture of their presence and influence within early Christianity. Their saintly and priestly roles, particularly in the Jerusalem Church, deserve recognition. However, the Catholic perspective reminds us that leadership in the Church is not rooted in familial ties but in the spiritual authority granted by Christ to the Apostles and their successors.
This dynamic underscores the broader transformation of early Christianity. What began as a movement centered on the Jerusalem Church and its Jewish-Christian roots eventually expanded into a universal faith—Catholic in its truest sense. This shift allowed the Church to transcend cultural and genealogical boundaries, fulfilling Christ’s command to "make disciples of all nations" (Matthew 28:19).
The legacy of the Desposyni, therefore, is an essential part of the Church’s history but serves as a reminder that the mission of Christianity is not about lineage but about living as true disciples of Christ, united in faith and purpose.
Gradual Abandonment of the Torah
There is a theory, supported by some scholars, that the Apostles—though practicing Jews themselves—gradually introduced the teaching that faith in Christ brought freedom from the Torah and Jewish customs. This gradual approach may have been strategic, as openly abolishing Jewish law would have alienated their fellow Jews. This perspective is summarized in the Catholic Encyclopedia:
"The Mosaic ceremonial law was not to be permanent indeed, but the time had not yet come for abolishing its observance. The intense attachment which the Jews had for it, amounting to fanaticism in the case of the Pharisees, would have forbidden such a step, had the Apostles contemplated it, as it would have been tantamount to shutting the door of the Church to the Jews." (Catholic Encyclopedia: Judaizers)
This theory suggests that the full expression of the Church’s freedom from the Mosaic Law became evident only after Gentiles outnumbered Jews in the Christian movement.
St. Paul’s letters strongly support this view of freedom from the Law, particularly for Gentile Christians. In Galatians 5:1-3, Paul writes:
"For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery. Look: I, Paul, say to you that if you accept circumcision, Christ will be of no advantage to you."
Paul also condemned the influence of the Judaizers, as seen in his confrontation with Peter in Galatians 2:11-14, when Peter separated himself from Gentile believers under pressure from those who adhered to Jewish customs. This theological divide between Jewish and Gentile Christians reflects the growing shift toward a hybrid faith.
Peter’s Role in the Early Church
Peter was undeniably a central figure in the early Church, recognized by many as the leader of the Apostles. His actions and role reflect an authoritative presence within the burgeoning Christian community. According to Acts 5:1-11, Peter sat in a position of authority, receiving gifts from believers and holding them accountable for their honesty. This is vividly illustrated in the account of Ananias and Sapphira, who were struck down after attempting to deceive Peter and the community about their donations:
"When Ananias heard this, he fell down and died. And great fear seized all who heard what had happened." (Acts 5:5)
Peter’s leadership extended beyond Jerusalem. He preached widely and was instrumental in bringing Gentiles into the Church, as seen in Acts 10 with the conversion of Cornelius. His role as a unifying leader is reflected in his title as the "rock" upon which Jesus would build His Church (Matthew 16:18-19).
However, Peter’s leadership may have caused tension with the Desposyni and the Jerusalem Church, led by James. The Jerusalem Church emphasized adherence to the Torah and Jewish customs, a perspective that Peter initially shared. This alignment is evident in the Council of Jerusalem (Acts 15), where Peter and James agreed that Gentile converts did not need to fully observe the Mosaic Law but encouraged them to adhere to certain Jewish practices. Over time, however, Peter’s broader outreach to Gentiles and his close association with Paul’s mission may have strained his relationship with the more Torah-focused faction led by James and the Desposyni.
While the Desposyni—the family of Jesus—were revered and even held leadership positions in the early Church, their role was largely seen as honorary or symbolic. Leadership within the Christian movement was ultimately entrusted to elected leaders, who were ordained by their predecessors through a process known as Apostolic succession. This structure reflected Jesus’ emphasis on servant leadership rather than leadership based on familial relation or dynastic privilege.
After all, as recorded in Scripture, Jesus made it clear that greatness in His Kingdom was not determined by lineage but by faithful obedience and service. He taught that "those who follow His teachings" or "do the will of His Father" would be called great (Matthew 12:50). Furthermore, Jesus quelled any ambitions for hierarchical dominance among His Apostles, saying:
"Whoever wants to become great among you must be your servant, and whoever wants to be first must be your slave—just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many." (Matthew 20:26-28)
This focus on humility, service, and spiritual authority shaped the early Church's understanding of leadership and paved the way for the transition from dynastic ties to a more universal and inclusive system of governance through Apostolic succession.
Note: The Dual Pathways of Leadership
The early Christian movement was marked by diverse expressions of faith and leadership. While the Desposyni remained custodians of Jewish-Christian traditions, Gentile Christianity, with its emphasis on apostolic succession through figures like Peter and Paul, gained prominence. The tensions between these groups reflected broader debates over the nature of the Church, its relationship to the Mosaic Law, and its mission to the world.
Ultimately, the Desposyni's influence waned as the Church’s leadership transitioned to a universal model centered on Rome. However, their story serves as a reminder of Christianity’s Jewish origins and the diverse traditions that shaped its early history.
Note: The Rise of Gentile Christianity and Papal Authority
While the Desposyni likely governed the Church in Jerusalem during its early years, Gentile Christians established authority through Apostolic succession from Peter, Paul, and John. This shift is evident in the writings of Ignatius of Antioch. In 107 AD, Ignatius emphasized episcopal authority and coined the term "Catholic Church," highlighting the universality of the faith. In his Letter to the Smyrnaeans, he wrote:
"Wherever the bishop appears, there let the people be; as wherever Jesus Christ is, there is the Catholic Church."
Rome’s symbolic significance as the site of Peter and Paul’s martyrdom further bolstered the bishops of Rome’s claim to authority. This connection is rooted in Jesus’ declaration to Peter in Matthew 16:18-19:
"You are Peter, and on this rock, I will build my Church... I will give you the keys of the kingdom of heaven."
This Roman episcopal lineage developed while the Jesus Dynasty, centered in Jerusalem, still existed.
From Judgment to Supremacy: How the Fall of Jerusalem Shaped Gentile Christianity and Fueled Christian Antisemitism
The destruction of Jerusalem and the Temple, along with the dispersion of the Jewish people during the Jewish-Roman War and the subsequent Bar-Kokhba revolt, was seen by many Gentile Christians as a fulfillment of Biblical prophecy and a sign of divine judgment against the Jews. This interpretation was often linked to the controversial "blood libel" passage in Scripture where the crowd says, "His blood be on us and on our children" (Matthew 27:25). These events became a foundational element of Christian antisemitism.
As Gentile Christianity gradually replaced the Jewish expression of the faith, this antisemitic perspective gained prominence. Gentile Christian leaders, who legitimized their authority through Apostolic succession rather than the familial lineage of the Desposyni (the Jesus family dynasty), promoted the idea that Judaism had been "fulfilled" and effectively replaced by the New Covenant. This new theological framework emphasized freedom from the Torah and Jewish customs, presenting it as the only orthodox way of following Christ.
As a result, Jewish Christianity, represented by groups like the Nazarenes as led by the desposyni, the family of Jesus, was increasingly marginalized, labeled heretical, and eventually faded away. This decline was due to both natural assimilation into the Gentile Church and, at times, outright persecution. This shift marked the rise of a predominantly Gentile Church that distanced itself from its Jewish roots, leaving a legacy of theological and cultural separation from Judaism.
Constantine and the Fulfillment of Prophecy
The Edict of Milan in 313 AD, issued by Constantine and Licinius, legalized Christianity and marked a pivotal moment in the Church’s history. Constantine's conversion to Christianity and his subsequent patronage were seen by early Church leaders as the fulfillment of Biblical prophecy, particularly Revelation 11:15:
"The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign forever and ever."
For many Christians, Constantine’s reign represented the realization of Christ’s prayer in Matthew 6:10:
"Thy Kingdom come, Thy will be done, on Earth as it is in Heaven."
This new alignment between Church and state introduced the idea that the Roman Empire itself was a divine instrument for establishing God’s rule on Earth.
Papal Supremacy in the Post-Constantinian Church
Following Constantine’s reign, the Church’s alignment with the Roman Empire bolstered the authority of the Bishop of Rome. Key developments included:
Leo the Great (440–461 AD):
Pope Leo I articulated the doctrine of Roman primacy, emphasizing the Pope’s role as Peter’s successor. At the Council of Chalcedon (451 AD), the bishops declared:"Peter has spoken through Leo."
Gregory the Great (590–604 AD):
Gregory consolidated papal authority further, promoting the Pope as both the spiritual leader of the Church and a moral authority for secular rulers.
Conclusion: The Transformation of the Early Church
The transformation of early Christianity—from the Nazarenes as led by James the Just and the desposyni, the extended family of Jesus, to the establishment of Gentile leadership under the Catholic Church—culminated in the alignment of Church and state under Constantine. Early Christians saw this as a partial fulfillment of prophecy, with the Church tasked with bringing God’s Kingdom to Earth while awaiting the Parousia.
While the Nazarenes and the desposyni faded into obscurity, the Catholic and Orthodox Churches grew into global institutions, promoting salvation and governance in line with Christian values. This dual mission—of spiritual and societal leadership—remains a hallmark of the Church’s legacy to this day.
And this is why, even though Jesus and His Apostles were Jewish, and the first Bishops of the Church were Jews, we identify as "Christians" today—followers of Christ who are no longer bound by the Torah or Jewish customs but live under the freedom of the New Covenant. This transition was both intentional and gradual, guided by the Apostles, to fulfill Jesus' command to "teach all nations" and to create an inclusive, universal faith—a Catholic Church. This Church, as the temporal Kingdom of God on Earth, prepares the way for the permanent Kingdom of God in Heaven, which will come at the Second Coming of Christ. And that is why I am Catholic.
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