A New Theory for Christian Origins

The exploration of Jewish religious life around the turn of the Common Era offers fresh insights into the origins of Christianity. By examining the evidence and theories related to Jewish practices, the emergence of synagogues, and the early Christian movement, we can piece together a more nuanced understanding of how Christianity might have developed. Here, I present a theory that intertwines historical, religious, and textual analyses to offer a new perspective on Christian origins.

1. Practical Judaism in the Second Century BCE

Yonathan Adler’s research provides a pivotal starting point. According to Adler, there is no archaeological evidence for widespread adherence to Torah practices among Judeans before the second century BCE. This implies that the mass observance of the Torah, as we understand it, may have been a later development. The everyday Judean, before the Hasmonean Dynasty, might not have been familiar with the comprehensive laws of the Torah.

2. Emergence of Synagogues

The advent of synagogues is closely tied to the destruction of Israelite temples. For instance, the Delos Synagogue, associated with Samaritans, dates back to 150-128 BCE. In contrast, Jewish synagogues, like the one in Ostia, Italy, emerge around the first century CE. This suggests that the synagogue as a central place of worship and community gathering came about in response to the loss of temples, reshaping Jewish religious life.

3. Justin Martyr and the Nomen Sacrum

Justin Martyr’s testimony regarding the nomen sacrum IC (Jesus/Man) as a symbol for the second god "Man" of early Israelite tradition is significant. This concept, further explored by Abraham Heschel, posits that IC becomes the mouthpiece for a tradition recognizing only the Ten Commandments as the "heavenly Torah." This stands in opposition to later Jewish orthodoxy, which asserts that all 613 commandments of the Pentateuch are divinely ordained and binding on Israel.

4. Christianity and the Pre-Mosaic Covenant

Christianity, as many scholars like Hugh Schonfield have noted, seems to emphasize a pre-Mosaic covenant. Marcion, often portrayed as being "against the Jews," might have actually advocated a more nuanced position. He opposed certain Jewish laws, arguing that only the Ten Commandments were divine, while other laws, such as those permitting divorce, were man-made additions by Moses.

5. Jewish Proselytes and Marcionism

Tertullian’s writings and the Acts of Archelaus suggest that Marcionism developed from a large community of Jewish proselytes who did not adhere to all 613 laws. This raises the possibility that these proselytes followed only the Ten Commandments. Marcion’s teachings, which included antitheses to Pharisaic laws, can be seen as rooted in this selective adherence.

Putting It All Together

If we synthesize these points, an intriguing picture of early Christian origins emerges. The gospel narrative might have originally depicted a divine figure, identified as the second god who gave Moses the Ten Commandments, returning to earth to challenge contemporary Jewish teachings. This figure could have:

• Predicted the destruction of the Temple as a divine judgment.
• Advocated a return to the original understanding that only the Ten Commandments were binding.
• Emphasized moral purity, particularly the commandment against lust.

This perspective aligns with the idea that Jesus of Nazareth, as depicted in the gospels, was a mid-second-century invention. The transition from a mythic second god visiting earth to a quasi-historical figure began with Justin Martyr and was expanded by Irenaeus. Their historicized version of Jesus—born of a virgin through the Holy Spirit—served to merge mythic elements with a semblance of historical narrative.

Conclusion

This new theory for Christian origins challenges traditional views by suggesting that early Christianity emerged from a complex interplay of Jewish religious reforms, proselyte practices, and theological innovations. The movement may have initially centered on a divine advocate for a minimalist Torah before evolving into the historicized narrative we recognize today. This theory not only provides a fresh lens for understanding early Christianity but also highlights the fluid and dynamic nature of religious development in the ancient world.