Theology of substitution

The theology of substitution , or theory of substitution , or supersessionism (in English replacement theology or supersessionism ), is doctrines according to which the Christianisme would have been substituted for the Judaïsme in the intention of God.

These doctrines are not officially advanced any more by the Roman Catholic church since the Concile Vatican II and the declaration Nostra Ætate (1965).

Monseigneur Francis Deniau, bishop of Nevers, and chair episcopal Committee for the relations with the Judaïsme, declared in 2004:

“Today, the Church repudiated all " theology of the substitution" and the current election of the Jewish people recognizes, " the God's people of the Old Alliance which forever be révoquée" according to the expression of the Pope Jean-Paul II before the Jewish community of Mainz on November 17th 1980. ”

Origin

In the middle of the 2nd century, Justin (between 100 and 114 - between 162 and 168), in the dialog with Tryphon , a dialog where it defends the Christianisme against a fictitious Jewish interlocutor, affirms for the first time that the Église is the “true Israel” (cf §135).

It is considered sometimes that this Christian apologetic work is the first writing which was interpreted like the rupture between the Juif S and the Christian s.¨

It is important to take account of the historical context in which the gun was worked out. Indeed, at the 2nd century century, Marcion recommended to reject in block the judaïque influence on the Christian faith. The doctrines of the Marcionisme, although condemned in 144, marked this time.

The theology of substitution took an enormous place at the Pères of the Church: considering that Israel had not converted, not having recognized the Messie, they affirmed that its role was finished, and that the Christians were to replace it.

These doctrines were successively:

Position of the Church S

Catholic church

The theology of substitution rests at the base on an interpretation of the texts of holy Paul:

Paul, in the epistle with Gallates 6,15-16, affirms:

“the circumcision is nothing, nor the incirconcision; it is a question of being a new creature; and with all those which will follow this rule, peace and mercy, like in Israel of God”.

According to Mgr Francis Deniau, bishop of Nevers, and chair episcopal Committee for the relationships to the Judaism, one often opposed this expression to 1 Corinthians 10,18, which speaks about the " Israel according to the chair" , by interpreting it as Jewish people, whereas the Christians would be Israel of God, the " true Israël".

The Concile of Florence at the 15th century reaffirmed the theology of substitution.

An attentive reading of the Encyclical Mystici Corporis Christi of the Pope Pie XII of June 29th 1943 watch which it takes again the theology of substitution: “the death of the Redeemer made succeed New Testament the Old abolished Law”.

He is written in the epistle with the Hebrews (7, 11-18):

If thus the perfection were carried out by priesthood levitic - because it on him which the Law given to the people rests -, which need was there still that another priest presented itself according to the order of Melchisédech and that it was not known as “according to the order of Aaron”? - Indeed, changed priesthood, necessarily also a change of Law occurs. - Because that whose these things are known as belonged to another tribe, whose no member never dealt with the service of the furnace bridge. It is notorious, indeed, that our Lord is resulting from Juda, tribe of which Moïse did not say anything when it treats priests. That becomes even more obvious if, to the resemblance of Melchisédech, another priest presents itself, who did not become it according to the rule of a carnal regulation, but well according to the power of an imperishable life. This testimony, indeed, is returned to him: You are priest for eternity according to the order of Melchisédech. Thus is repealed the former regulation, because of its weakness and its uselessness - because the Law did not bring anything to perfection - and introduced a better hope, by which we approach God.
Then (8, 6-13):
But now, Christ obtained a ministry all the more raised since better is the alliance of which he is the mediator, and founded on better promises. Because if this first alliance had been irreproachable, it would not have taken place of him there to substitute one second of it. While saying: new alliance, it makes old the first. However what is out-of-date and decayed is close disappearing.
Finally (10, 5-9):
This is why, while entering the world, Christ known as: You wanted neither sacrifice nor oblation; but you worked me a body. You approved neither holocausts nor sacrifices for the sins. Then I said: Here, I come, because is of me that it is question in the roller of the book, to make, O God, your will. He starts by saying: Sacrifices, oblations, holocausts, sacrifices for the sins, you did not want approved them nor - and however they are offered according to the Law -, then it declares: Here, I come to make your will. It repeals the first mode to found the second.

See also: , in anglophone Wikipedia.

The epistle with the Romans chapters 9-11 shows the theological reflection of holy Paul:

“I test a great sadness and a ceaseless pain in my heart. Because I would wish to be myself anathema, separate of Christ, for my brothers, those of my race according to the flesh, them which are the Jews, to which belong the subsidiary adoption, glory, alliances, the legislation, the worship, the promises and also the patriarchs, them finally from which it Christ is resulting according to the flesh, which is above all, God blessed eternally! Amen. ” (Roman 9,2-5).

Paul explains his feelings for Israëlites:

“Brothers, certainly the dash of my heart and my prayer with God for them, it is that they are saved. ” (Romans 10,1)

Chapter 11 concludes: “God did not reject its people and will save it. ”

Paul, who always regarded himself as Jew, compares the Judaïsme with the frank olive-tree, the beautiful tree selected and liked by God:

“do not go you glorifier at the expense of the branches. Or if you want glorifier, it is not you who doors the root, it is the root which carries you. ”

The old version of the prayer of the Good Friday, comprising the offensive mention " pro perfidis judaeis " was corrected in this direction. The Missel published by Paul VI in 1969 contains the new version of the Prière of the Good Friday.

And God never will not give up his people, because “its gifts and its call are irrevocable” (Roman 11,29).

The short speech addressed by the Pape Jean-Paul II to the leaders of the Jewish communities of Germany (Mainz, November 17th 1980) goes in this direction. Speaking about the Jewish people and with Jewish S, sovereign pontiff evokes there the “God's people of the Ancienne Alliance, which revoked forever by God”.

Declaration Nostra Ætate (the Vatican II)

Section 4 of the declaration Nostra Aetate defines the position of the Catholic church compared to the Judaïsme. Here is an extract:

“the Church of Christ, indeed, recognizes that the first steps of its Foi and its election are, according to the divine mystery of the heart, in the patriarchs, Moïse and the Prophète S. She confesses that all the Fidèle S of the Christ, wire of Abraham according to the Foi, are included in the vocation of this patriarch and that the safety of the Church is mysteriously preceded in the exit of the people elected out of the ground of constraint. This is why the Church cannot forget that it received the Révélation Old Testament by these people with whom God, in its inexpressible mercy, condescended to conclude the Alliance antique, and that it nourishes of the root of the frank olive-tree on which were grafted the olive branches wild which are the Nice ones. The Église believes, indeed, that the Christ, our peace, reconciled the Jews and the Nice ones by its cross and in itself of both did only one. ”

Liberal Protestant churches

The majority of the Églises claiming liberal Protestantisme were freed from the supersessionism since the 19th century.

Other theologies are often advanced, such as:

  • the Theology of Alliance,
  • the Restaurationisme, which can itself have various alternatives.

See anglophone Wikipedia:

Corresponding passages of the New Testament

One gives here a list of passages of the New Testament in connection with this subject:

11 It came to his, and them his did not receive it.
12 But with all those which received it, in those which believes on its behalf, it gave the capacity to become children of God, which were born,
13 not of blood, neither of the will of the flesh, nor of the will of the man, but of God.

16 Because I am not ashamed of the Évangile: it is a power of God for the hello of whoever believes, the Jew firstly, then of the Greek,
17 because in him the justice of God by the Foi and for the faith is revealed, according to whether he is written: The Juste will live by the Foi.

28 the Jew, it is not that which has the outside of it; and the Circumcision, it is not that which is visible in the flesh.
29 But the Jew, it is that which is it internally; and the Circumcision, it is that of the heart, according to the spirit and not according to the letter. The praise of this Jew does not come from the men, but from God.

29 Or is God only God of the Jews? Isn't it also the pagan ones for it? Yes, it is also the pagan ones for it,
30 since there is only one God, who will justify by the faith the circoncis, and by the faith the incirconcis.
31 do we thus Destroy the law by the faith? Far from there! On the contrary, we confirm the law.

6 is not to say that the word of God remained without effect. Because all those which go down from Israel are not Israel,
7 and, to be the posterity of Abraham, they are not all his/her children; but it is known as: In Isaac will be named for you a posterity,
8 i.e. they are not the children of the flesh who are children of God, but that they are the children of the promise who are looked like the posterity

12 It has there no difference, indeed, between the Juif and the Greek, since they have all the same Lord, who is rich for all those which call upon it.
13 Because whoever will call upon the name of the Lord will be saved.

1 I thus say: Did God reject his people? Far from there! Because me also I am Israélite, of the posterity of Abraham, the tribe of Benjamin.
2 God did not reject his people, which he knew in advance. You do not know what the Writing reports of Élie, how he addresses to God this complaint against Israel:
3 Lord, they killed your prophets, they reversed your furnace bridges; I remained me only, and they seek to remove me the life?
4 But which answer God does it do him? I reserved myself seven thousand men, who did not bend the knee in front of Baal.
5 The same also in time present it there a remainder, according to the election of the Grace.
6 Gold, if it is by grace, it is not any more by works; otherwise the grace is not any more one grace. And if it is by works, it is not any more one grace; otherwise work is not any more one work.

26 And thus all Israel will be saved, according to whether he is written: The liberator will come from Sion, And it will divert impiétés Jacob;

14 Indicator that they did not go right according to the truth of the Évangile, I say to Céphas, in the presence of all: If you which are Jewish, you live with the manner of pagan and not with the manner of the Jews, why forces you the pagan ones with judaïser?
15 Us, we are Juifs of birth, and not sinners among the pagan ones.
16 Nevertheless, knowing that it is not by works of the law that the man is justified, but by the faith as a Jesus Christ, we also we believed in Jesus Christ, in order to be justified by the faith as a Christ and not by works of the law, because null flesh will not be justified by works of the law.

29 And if you are in Christ, you are thus the posterity of Abraham, heirs according to the promise.

9 Here, I give you those of the synagog of Satan, which say Juifs and are not it, but which lies; here, I will make them come, prosterner with your feet, and know that I loved you.

Millenarism

This thesis is still mentioned in the theological debates related to the Millénarisme. The doctrines of the Church are known as amillenarist.

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