The Only True God: Early Christian Monotheism in Its Jewish Context [Hardcover]

James F. McGrath (Author)

Book Description

Publication Date: June 3, 2009

Monotheism, the idea that there is only one true God, is a powerful religious concept that was shaped by competing ideas and the problems they raised. Surveying New Testament writings and Jewish sources from before and after the rise of Christianity, James F. McGrath argues that even the most developed Christologies in the New Testament fit within the context of first century Jewish "monotheism." In doing so, he pinpoints more precisely when the parting of ways took place over the issue of God's oneness, and he explores philosophical ideas such as "creation out of nothing," which caused Jews and Christians to develop differing concepts and definitions about God.

Product Details

• Hardcover: 168 pages
• Publisher: University of Illinois Press; 1st Edition edition (June 3, 2009)
• Language: English
• ISBN-10: 025203418X
• ISBN-13: 978-0252034183
• Product Dimensions: 6.2 x 0.8 x 9.1 inches
• Shipping Weight: 13.6 ounces (View shipping rates and policies)
• Average Customer Review: 4.5 out of 5 stars  See all reviews (2 customer reviews)
• Amazon Best Sellers Rank: #1,698,389 in Books (See Top 100 in Books)

Editorial Reviews

Review

“Sheds new light on the date and reasons for the division between Jewish and Christian monotheism. . . . Recommended.”--Choice

 

"An important corrective to the view that tends to interpret New Testament Christology in terms of Nicaea and later developments, thereby missing the Jewish intertextual and hermeneutical keys to interpreting many New Testament texts."--Review of Biblical Literature

 

"Provocative and valuable."--Journal of Ecumenical Studies

Book Description

Monotheism, the idea that there is only one true God, is a powerful religious concept that was shaped by competing ideas and the problems they raised. Surveying New Testament writings and Jewish sources from before and after the rise of Christianity, James F. McGrath argues that even the most developed Christologies in the New Testament fit within the context of first century Jewish "monotheism." In doing so, he pinpoints more precisely when the parting of ways took place over the issue of God's oneness, and he explores philosophical ideas such as "creation out of nothing," which caused Jews and Christians to develop differing concepts and definitions about God.

See all Editorial Reviews

Product Details

• Hardcover: 168 pages
• Publisher: University of Illinois Press; 1st Edition edition (June 3, 2009)
• Language: English
• ISBN-10: 025203418X
• ISBN-13: 978-0252034183
• Product Dimensions: 6.2 x 0.8 x 9.1 inches
• Shipping Weight: 13.6 ounces (View shipping rates and policies)
• Average Customer Review: 4.5 out of 5 stars  See all reviews (2 customer reviews)
• Amazon Best Sellers Rank: #1,698,389 in Books (See Top 100 in Books)

More About the Author

Dr. James F. McGrath is the Clarence L. Goodwin Chair in New Testament Language and Literature at Butler University. His PhD is from the University of Durham in England. His interests include not only early Christianity but also the Mandaeans, science fiction, and the intersection of religion and science. He blogs at Exploring Our Matrix on the Patheos web site.

Most Helpful Customer Reviews

33 of 38 people found the following review helpful

5.0 out of 5 stars Beginning Thoughts on The Only True God - Copernicum July 29, 2009

By Joel L. Watts VINE™ VOICE

Format:Hardcover|Amazon Verified Purchase

During the first chapters of the book, McGrath lays out well his understanding of monotheism in ancient Judaism, which he continues to build upon in later chapters. It is here, as any good author does, that he plants seeds which is brought to fruition as he progresses. It is also here where he gets my attention with such motifs for monotheism as worship and creation.

McGrath approaches the subject with care, and almost apprehension, so as to not go too far too fast. He writes for the common reader, often explaining himself in more detail than perhaps he should - but this is to the reader's advantage. Further, from time to time he leads his readers back to previous explanations, reminding them before he proceeds.

I have two negatives, one of which is a matter of style more than anything. First, the book relies upon endnotes, and there are an abundance of them. I feel that this takes away from a good conversation when you have to constantly look at notecards in the back of the book. To be honest, I skipped the ends notes until I read the chapter, then went back and reread both.

The second negative is the constant dialogue with other authors. While some may find it pleasing to see McGrath dialogue with others on this subject - primarily Hurtado and Bauckham, it feels to me as if I am joining a trilogy on the last few pages of a book. While I do not dismiss the need for such dialogues, especially in this field, I feel that more attention should have been given to establishing arguments independent of other works, not based as a response to them (if this was possible)....

The immediate positives, whether or not you agree with the author's overall premise - or his outcome - is that he doesn't distract the reader with side notes on the unreliability of the texts or the discussion of tensions between various early Christian communities. While I may disagree with his synopsis of Paul's monotheism to a large extent, and his synopsis of John's to a much lesser degree, he sees the two communities united in a singular monotheistic belief. Further positives include McGrath's refusal to attack modern, developed doctrines, but insists on a balanced survey of both the `roots' and the `blossoms.' The point of this book seems to be a presentation of a belief that Judaism and Christianity were united in their monotheistic believe for several centuries, not to undermine either the divinity of Christ of to present the Gospel message as wholly misunderstood.

In his chapter on Paul's monotheism, while I find his initial points wholly undigestible, I find that he ignores crucial passages in favor of others. Since this book is not an argument in favor of one position over another, but a presentation of a position, I can understand the author's use of certain passages over another, and his avoidance of translation issues.

In the fourth chapter which is coincidently about the Fourth Gospel, the author presents an excellent view of John's intent - at least according to the author. I remember reading once, that John was the most Jewish Gospel of them all, and indeed, McGrath highlights the `Jewishness' of it in such a way as to make me understand the rabbi more. In this chapter the author tackles the Prologue (including an extensive look at the textual variant in John 1.18), equality with God, the `I AM' passages, and Thomas' confession. It is this chapter which is I believe is the cross section with McGrath's hypostasis and what we may accept as something similar to orthodox Christianity. The author sees John's Jesus as something more than the exalted agent of Paul's monotheism, but as the embodiment of the Name of God (p63). The author does a fair treatment of Philo's use of Logos and connects it to John's (although I would contend for a different origin of Logos).

The final chapter of the book is an excellent response to Segal's work on the Two Powers Heresy in ancient Judaism. In this chapter co-written with Dr. Jerry Truex, McGrath dialogues with Alan Segal's theory on the Two Powers Heresy in early Rabbinic Judaism. Segal interprets this theory as a `principal angelic or hypostatic manifestation in heaven was equivalent to God.' (p124, n1). Segal's point, I believe, is that he feels Christianity developed from this hypothetical heresy supposedly found in 1st century Judaism, or at the very list, Segal believes that the two powers heresy found in later Jewish sources refer to the burgeoning Christian movement.

In this chapter, McGrath sufficiently answers - from what I could find in the endnotes and other responses from various sources to Segal - Segal's theories, especially the redating of such theories. He notes the 'shortcomings' in the theory which forgets redaction time in the Mishnah and Tosefta. The author does well in making the point that it is possible that either this heresy didn't exist in the 1st century Judaism (which would prevent Judaism and Christianity from separating over it) or that it simply was not considered a heresy (which would prevent Judaism and Christianity from separating over it).

In answering the dating and general thoughts by Segal, McGrath also begins to answers the questions regarding the separation of Judaism and Christianity. A theory (p92) is developed by McGrath which relates that the separation, in part, came from a need to redefine Monotheism in light of the end of sacrificial worship. While previous generations of Judaism allowed for divine agency, after the destruction of the Temple, a line had to be drawn which focused worship only on God, removing any allowances for worship of a secondary individual. It came down to creation - the lines began to be drawn. While it was not the notion of a divine agent being worshiped which first separated Judaism and Christian, as sacrificial worship ended, and monotheism was seemingly redefined, the idea of worshipping Christ as God became a severe separator.

McGrath's conclusion leaves nothing to be desired except a follow-up exploring the cross section of theology and history. While I do not think that he puts forth in his conclusion any new ideas, he attempts to safeguard theology produced by centuries of speculation. He draws the point out that both Judaism and Christianity faced some of the same issues from the very start - drawing lines around monotheism in a changing world. While I may not agree fully with the doctrines that he is trying to defend, he does allow that certain seeds in the New Testament does allow for a unity of the Son with the Father, as expressed by later Church Tradition.

This book is small, readable, and copernicum.

The author of the book is James F. McGrath an associate professor of religion at Butler Universty and the author of John's Apologetic Christology: Legitimation and Development in Johannine Christology and The Burial of Jesus: History and Faith. He also maintains a biblioblog, Exploring our Matrix. Read more ›

5 of 5 people found the following review helpful

4.0 out of 5 stars The Only True God March 27, 2012

By thatjeffcarter was here

Format:Hardcover

The first Christians were Jews. This point is often forgotten. They did not consider themselves to be converts to a new, different religion. It was, for them, a realization of truths already affirmed in their faith - that God was saving his people Israel, through his chosen and anointed servant, Jesus.

These Jewish Christians still believed in and worshipped only one god - the Only True God. This is the idea that set Jews (and early Christians, not yet understood as a separate group) apart from the rest of the world in the first century - their monotheism.

It wasn't until much later that Christians developed the doctrine of the Trinity to more fully express their understanding of the nature of God (the Father, the Son, and the Spirit). But the idea that Jesus could be described as the Son of God - that Jesus could be described as "the Word" who was with God in the beginning and who was, himself, God was not a new concept within that Jewish monotheism.

In his book, The Only true God: Early Christian Monotheism in Its Jewish Context, James McGrath succinctly describes how both Judaism and Christianity diverged from this common doctrine.

But this task isn't as straightforward as you might think. It would be relatively simple if there had been a uniform and monolithic understanding of what it meant to be monotheist (a term that was not used until recently). But there wasn't. Within Judaism during the centuries that led up to the time of Jesus and the first century after there were differing ideas of how to express this worship of only one God. Was it appropriate to worship the one true God in temples devoted to other pagan gods? Could one pray to the one true God using a different name?

And what of God's appointed agents...... sometimes described as bearing God's name, and entrusted with God's authority and power? Were they worshipped as God, as part of God or kept separate?

And how did a Christian understanding of monotheism differ from a Jewish one - if it was different...?

This short book isn't a defense or apologetic for Monotheism (either Jewish or Christian) but is rather a history of the doctrine, tracking the multiple currents within the two diverging faiths. And though it's a short book (104 pages without endnotes (Endnotes! I hate endnotes! I always loose my place flipping back and forth to read them.)) it's not a simple book. McGrath holds a dialogue with both ancient and contemporary authors. Sometimes I felt like I was watching a roundtable discussion between theologians, most of whom were unfamiliar to me.

But, that's not to say that I haven't come away from the book having learned nothing. I was especially interested in the very Jewish way that McGrath approached monotheism within the gospel of John. (So much so that I've already placed my order on-line for another of McGrath's books - John's Apologetic Christology: Legitimation and Development in Johannine Christology (though I managed to find a used copy for much MUCH less than the $132 new price!)). What does it mean -from a Jewish (Christian) viewpoint - when John says that Jesus was accused of blasphemy for making himself God when he was "a mere man" (John 10:33)? What does it mean when Jesus utters the words "when you have lifted up the Son of Man, then you will know that I am..." - using absolutely the unutterable name of the Only True God for himself? I am intrigued by his answer and I want to read more.

The chapters on Monotheism in the letters attributed to Paul, and win the book of Revelation were also informative and engaging. But I found myself at the book's end, wondering why there weren't chapters on the monotheism in the synoptic gospels, and the other epistles... I always want to read more.

[...] Read more ›