Persecution of Christians in The New Testament - Basis in Sectarian Conflict

Basis in Sectarian Conflict

One perspective holds that the earliest examples of "Jewish persecution of Christians" are examples of "Jewish persecution of other Jews," that is, sectarian conflict. Prior to the destruction of the Temple, Judaism was extremely heterodox; after the destruction of the Temple in 70, early Christians and Pharisees (the Second Temple group that would become Rabbinic Judaism) vied for influence among Jews.

According to Douglas R. A. Hare, "it has long been recognized that in the Gospel according to St. Matthew the conflict between Jesus and the Pharisees has been intensified and it has often been suggested that this intensification reflects the continued struggle between the Church and the synagogue." Hare asserts that prior to the first revolt, Jewish persecution of Christians was more frequently directed at Christian missionaries to synagogues in the Diaspora than against the church in Jerusalem. Organized opposition to Christianity appeared during the first revolt (when nationalist sentiment was high) and after it (when Pharisaic dominance of the Synagogue was established). Few Christians were martyred prior to the Bar Kokhba revolt. Most of those who were killed were victims of mob violence rather than official action. None were executed for purely religious reasons although individual missionaries were banned, detained and flogged for breach of the peace. According to Hare, the numerous New Testament references to persecution reflect early Christian expectations of persecution based perhaps on the pre-Christian "conviction that the Jews had always persecuted the messengers of God".."

Some scholars assert that Jewish persecution of the followers of Jesus started only when Christianity started spreading among Gentiles and when the Jews realized the separation between themselves and Christians. Paul E. Davies states that the violent persecuting zeal displayed by some Jews sharpened the criticisms of the Jews in the Gospels as they were written.

G. George Fox argues that the hostile utterances of rabbis were towards those Christians who did not support Bar Kokhba and was due to anti-Jewish feelings which were caused by Gentile converts to Christianity. This however is controversial as only certain segments of the community ever accepted Bar Kokhba as the Messiah, while many Rabbis scorned such a proposition. Fox also argues that the persecution accusations and stories of early Christians matrydom are exaggerated by the Church. He asserts that it is unhistorical to assume that the matrydom of Stephen was representative of a widespread persecution of Christians because events of this nature weren't uncommon in that time. In support of this assertion, Fox argues that thousands of Jews were killed by Romans and it wasn't something new or novel. Thus the persecution hardly started before 70 A.D. and when it was started by Bar Kokhba, it wasn't not on purely theological grounds but also because of the disloyalty of Christians in the rebellion against the Romans.

Claudia Setzer draws a distinction between Jews and Christians (both Jewish and Gentile) as to when the perception of Christianity as a Jewish sect was replaced by an understanding of Christianity as a new and separate religion. Setzer asserts that, "Jews did not see Christians as clearly separate from their own community until at least the middle of the second century." By contrast, "almost from the outset Christians have a consciousness of themselves as distinct from other Jews." Thus, acts of Jewish persecution of Christians fall within the boundaries of synagogue discipline and were so perceived by Jews acting and thinking as the established community. The Christians, on the other hand, being a new movement, worked out their identity in contrast and opposition to the Jewish community and saw themselves as persecuted rather than "disciplined."

According to Paula Fredriksen, in From Jesus to Christ, the reason was that Jewish Christians were preaching the imminent return of the King of the Jews and the establishment of his kingdom. To Roman ears, such talk was seditious. Romans gave Jews at that time limited self-rule (see Iudaea Province); the main obligations of Jewish leaders were to collect taxes for Rome, and to maintain civil order. Thus, Jewish leaders would have to suppress any seditious talk. In cases where Jewish leaders did not suppress seditious talk, they were often sent to Rome for trial and execution, or in the cases of Herod Archelaus and Herod Antipas merely deposed and exiled to Gaul.

Some scholars suggest that early Christians were involved in a rivalry with Pharisees for leadership of the Jewish people after the destruction of the Temple. Since the latter Pharisees became the founders of Rabbinic Judaism, some have suggested that later Christian authors recast Jesus's antagonists as Pharisees.