Egyptian cultural influence on Judaism and Christianity's origins

Egyptian Influence on Judaism and Christianity

Egyptian influence

The issue of the relationship between Egyptian cultural history and the histories of Judaism and Christianity is one that is mired in controversy. This controversy is also linked to various interpretations of the Biblical texts and to the view that has emerged in recent years that the Bible is more myth and fiction than actual historical fact. While this view does not invalidate the theological integrity of the history of both Judaism and Christianity, it does suggest a link with the historical and cultural realities of the past and with the way that various historical and religious contexts impacted the development of both Judaism and Christianity.

The view that the origins of both Judaism and Christianity are linked to other religions and to the dominance of the Egyptian culture, among others, is a view that is increasingly supported by scholarly research and evidence. As a study by David Rohl states,

Biblical Archaeology was born in Egypt with the search for Joseph and the Seven-year Famine, the Ten Plagues, Moses and the Exodus. However, the unfortunate reality is that, after more than 150 years of excavations, not one scrap of archaeological evidence for the Israelite Sojourn in Egypt has comes to light.

( Rohl)

Views such as the above are contested by many other scholars. However, many studied tend to suggest that much of the origins of Judaism and Christianity may have been influenced and possibly 'borrowed' from the dominant civilizations of the time- such as Egypt. While it is not the intention of this paper to delve into the convoluted and often obscure arguments about the origins of Judaism and Christianity, what this paper will attempt to do is to provide some insight into the way that Egyptian civilization influenced the development and content of Judaism and Christianity.

This type of analysis and investigation into the influences on religions has become even more important in the light of recent scholarship, which has found very little hard factual evidence to support Biblical texts. As Rohl states;

As Old Testament specialist Professor Thomas L. Thompson of Copenhagen University puts it: to believe in a Bible based on real historical events is 'not only dubious but wholly ludicrous'. He is supported in his views, to a lesser or greater extent, by scholars throughout academia -- even in Israel. ( Rohl)

Many scholars agree that there is "…really is no unambiguous evidence for any of the biblical characters and events prior to the 9th century BC." (Rohl)

However, this in itself does not necessarily invalidate Biblical texts. What is clear for many diverse sources in the literature is that there was a greater degree of influence from civilizations like the Egyptians than was previously thought.

2. Egyptian influence on Judaism and Christianity

The common Biblical view of the relationship between the Israelite and Egyptian culture is as follows:

The Bible tells us that when Jacob and his family migrated from Asia to Egypt, they were settled in "the land of Rameses" and that they became property owners there (Genesis 47:11, 27). Eventually, the Israelites were used as slave laborers to build the city of Rameses (Exodus 1:11), and when they left after 430 years (Exodus 12:40), they departed from Rameses (Exodus 12:37). From these references, we can conclude that the Israelites spent the years of the Egyptian Sojourn in and around Rameses.

(Is there evidence that the Israelites once lived in Egypt as the Bible says? )

However, this commonly accepted view of events is questioned by many modern scholars who assert that we should separate myth and fact in our understanding of Biblical history. In particular, scholars also question the accepted view of the relationship between Egyptian culture and the development of Judaism and Christianity. In this regard many studies suggest that the influence and impact of the Egyptian culture on the content and the structure of both Judaism and Christianity has not been fully acknowledged and understood. .As one article on this topic notes;

How much of the doctrine and ritual of Egypt were imported into Judaism by Moses is a question by no means easy to settle. Of Egyptian theology proper, or the doctrine of the gods, we find no trace in the Pentateuch. Instead of the three orders of deities we have Jehovah; instead of the images and pictures of the gods, we have a rigorous prohibition of idolatry; instead of Osiris and Isis, we have a Deity above all worlds and behind all time, with no history, no adventures, no earthly life.

(Influence of Egypt on Judaism and Christianity)

The above quotation raises some very important issues. On the one hand, there are those who see an extreme difference between the religion that Moses propounded and propagated and the Egyptian civilization in which the 'new ' religion of Mosaic Judaism first arose. In other words, there is a commonly accepted view that the religion of Moses was in fact very different and therefore was not influenced by the religion and the culture of Egypt.

Moses gives no account of the judgment of souls after death; he tells nothing of the long journey and multiform experiences of the next life according to the Egyptians, nothing of a future resurrection and return to the body…His severe monotheism was very different from the minute characterization of gods in the Egyptian Pantheon.

(Influence of Egypt on Judaism and Christianity)

However, this view of the essential difference between the origin of both Judaism and Christianity is strongly contradicted by many contemporary investigations of the subject. An extensive and insightful study of this topic is Gods of Our Fathers: The Memory of Egypt in Judaism and Christianity by Gabriel ( 2002). In this work the author posits a very different view to the accepted notion of the essential difference between the origins of Judaism and Christianity and Egyptian culture and influence. This also suggests that Egyptian culture had a much greater influence on these religions than is commonly acknowledged.

In understanding this argument one also has to bear in mind the difference between earlier Yahwehism and Judaism . As Gabriel (2002) notes:

The Judaism of the sixth century B.C.E. was a considerably different creed in important respects than it had been when first introduced by Moses six centuries earlier just as modern Judaism, the beneficiary of almost two thousand years of ethical introspection and commentary, is considerably different from the legalistic Judaism of Ezra. Like all religions, Yahwehism changed in response to the historical circumstances with which it was forced to deal. (Gabriel 64)

This therefore refers to the influence that Egyptian thought had on Mosaic Yahwehism. Mosaic theology however is fundamental to and the core of modern Judaism.

Scholars are also clear in their view that the larger and more economically influential Egyptian civilization would most certainly have had an influence on the development of the Judaic faith and religion. As one commentator notes;

There were contacts between Egypt and the Syria-Palestine region as early as the Middle Kingdom, around 2000 BC, when Egypt exercised economic, if not political, domination over the Levant. It is in this period that the migration of the Hebrew patriarchs to and from Egypt belong (Gen. 12:10ff).

(Kline)

3. Who were the Israelites?

A common definition of the term Israelite is as follows: "Israelite: An inhabitant of the Northern Kingdom of ancient Israel. Also used to denote the members of the Twelve Tribes of Israel, made up of the descendants of Jacob." (Szczepanski) However, the common view of a unified group known as the Israelites is questioned by historical facts. As one commentator notes; "Archaeological evidence is indicative that Judaism, during its formative period, assimilated cultic beliefs acquired from neighboring peoples, and is, therefore, not the uniquely original religion that religious purists would have us believe." (Desborough)

The actual ancient Hebrew people were semi-nomadic herdsman and herdsmen. The most likely originators of the Israelites were a people referred to by the Egyptians as the Apiru or Habiru. They are described as a "…wandering group of Asiatics in Palestine and Syria with whom the Egyptians were familiar." (Gabriel 65) Gabriel (2002) also draws attention to the similarity between the words "Habiru" and ?Hebrew', which has led scholars to conclude that "… the Habiru were the Israelites of the Bible appearing for the first time in a historical source outside the Old Testament, a source that was at least two hundred years earlier than any known Israelite literature." (Gabriel 65) Furthermore, this designation did not refer to a specific ethic group but rather refers to as class of wandering people in Palestine and Syria. This again tends to go against the myth of as unified ethic group. Research also suggests that the Israelites entered into in Egypt most probably during the New Kingdom approximately around the time of Amenhotep III (1417-1378 B.C.E.) (Gabriel 68)

As Kline also notes, the contact between the Hebrew or Jewish people and the Egyptian civilization was to increase. This can be seen in many Biblical references; for example, David was given political asylum by an unnamed Pharaoh (1 Kings 11: 14-22); Solomon married an Egyptian princess (1 Kings 3:1) and many other instances. . This was to lead to the inevitable interaction and cross -- cultural pollination between the cultures. Kline states that; " No wonder that such a large number of Egyptian loan words, phrases and intellectual ideas should be preserved in the Old Testament, along with a large number of idiomatic expressions, and two Egyptian units of measure" (Kline). However, while cultural interaction and the adoption of various phrases and words is not denied by most scholars, what is contested and debated is the extent to which this cultural interaction influenced and impacted the development of the religious foundations of both Judaism and Christianity.

4. How Egypt influenced customs and practices; fact vs. myth

There are numerous examples in the literature that refer to a more extensive cultural intersection and interaction with the Egyptian civilization. One can refer to the view that the name of the Divine Unity in this regard. The Egyptian term NUK PU NUK, "I am the I am," is identical to the meaning of Jehovah or Jahveh in Exodus. (Influence of Egypt on Judaism and Christianity) This correspondence between the two terms is not strange if we accept the view put forward by Gabriel (2002) that early Judaism was deeply influenced by the radical changes in Egyptian theology that was brought about by Akhenaten. This is a view that will be explored in detail in this paper, as it implies a much greater influence on both Judaic and Christian origins that is commonly held to be the case.

There are many other examples of the influence of Egyptian culture that are clearly evident in easily Judaism and Christian thinking. Some critics refer to the Jewish ritual of circumcision as having African and Egyptian origins."The rite of circumcision was probably adopted by the Jews from the Egyptians, who received it from the natives of Africa." (Influence of Egypt on Judaism and Christianity ) However, Gabriel ( 2002) and others point out that while circumcision was a practiced to some extent in Egyptian culture it had no religious significance. Nevertheless, it is an indication of how the Jewish people may have adopted and incorporated certain Egyptian cultural practices into their own cultural and religious practices.

Other cultural influences include speculation that the Cherubim of the Jewish faith were inspired by Egyptian culture. Some see a link between this religious symbol and the Sphinx. "The Sphinx was the solemn sentinel, placed to watch the temple and the tomb, as the Cherubim watched the gates of Paradise after the expulsion of Adam." (Influence of Egypt on Judaism and Christianity) Another similarity that has been discerned is that, "The Egyptians had in their temples a special interior sanctuary, more holy than the rest. So the Jews had their Holy of Holies, into which only the high-priest went, separated by a veil from the other parts of the Temple." (Influence of Egypt on Judaism and Christianity)

Egyptian influence can also be found in many Christian rituals and ceremonies. For example, the use of the gold ring as a sign of marriage fidelity and love was a custom practiced by the Egyptians. It was seen as a token and as symbol of trust."Clemens tells us that this custom was derived by the Christians from the Egyptians." (Influence of Egypt on Judaism and Christianity) There are many other ritual correspondences between Christian and Egyptian culture; for example, the shaven heads of Catholic sand Egyptian priests and;

The Episcopal minister's linen surplice for reading the Liturgy is taken from the dress of obligation, made of linen, worn by the priest in Egypt. Two thousand years before the Pope assumed to hold the keys, there was an Egyptian priest at Thebes with the title of "Keeper of the two doors of Heaven." (Influence of Egypt on Judaism and Christianity),

However, these correspondences do not go to the root of the matter- which is the extent of Egyptian religious and theological influence on both Judaism and Christianity

4.2. Christianity

Reference has also been made to the way that Egyptian culture was to influence Christianity. It is perhaps important to outline very briefly the differences between Judaism and Christianity. Christianity begins with the belief in the birth of Jesus Christ who is the Messiah or son of God and who has come to save humanity and usher in a new era of compassion and understanding. Christianity arose in the "Jewish milieu of 1st-century Palestine" and "quickly spread through the Mediterranean world and in the 4th century became the official religion of the Roman Empire." (the Roots of Judaism and Christianity)

The major difference between Judaism and Christianity is the Christian belief that Jesus Christ as the Messiah. While the two religions share many doctrinal views, such as a monotheistic God who is holy and just, as well as many of the same scriptures, the belief in Christ as the Messiah is not shared by the Jews. They see Christ as a prophet but not the redeemer.

In terms of the Egyptian influence on Christianity, besides the points already made, one can make reference to the importance of the myth of Osiris as a possible mythical template for the birth of Christ, his death on the cross and his resurrection. This ties in very well with the Egyptian myth of Osiris.

As Gabriel (2002) noted,

Here we find a doctrine of eternal life and the resurrection of a glorified or transformed body based upon an ancient story of the resurrection of Osriris after a cruel death and horrible mutilation inflicted by the powers of evil that is at least four thousand years old before the West encountered it and remains unchanged in its essentials throughout all periods of Egyptian history. (Gabriel 107)

5. Exodus

On the one hand many scholars deny that there is any real evidence for the historical reality of the Exodus from Egypt.

Strictly speaking, there has never been any clear evidence discovered in Egypt, or elsewhere, to support the Israelite Exodus from Egypt, though there is no small amount of conjecture and theories. In fact, today it is fashionable, among Egyptologists, archaeologists and even some Jewish scholars to doubt the whole biblical story." (Dunn)

On the other hand, many experts are in agreement that something like the Biblical Exodus must have taken place in history. As Gabriel ( 2002) states, "There is sufficient historical evidence to support the view that something like the biblical account of the Israelite flight from Egypt may have occurred…" (Gabriel 85) However, what Gabriel and other scholors also stress is that, while there is sufficient evidence to suggest an exodus of Jews from Egypt took place, the actual details may be embellishments that were added at a much later date.

The truth or reality of the Exodus is also made obscure and difficult by conflicting Biblical accounts. "Attempts to date the Exodus are problematic because of the Bible itself, for it provides us with two conflicting clues as to when the event took place" (DUNN). This refers to Kings 6:1 and Exodus 1:11. There are also other discrepancies with regard to the Biblical story of the Exodus. Gabriel for instance questions the accepted view that the Israelites were slaves in Egypt. "It is, then, somewhat curious that the Israelites should have been "enslaved" in a country that did not practice slavery on any scale." (Gabriel 75) Taking these and many other arguments into account, it becomes clear that the events of the Biblical Exodus may be subject to a reinterpretation based on historical fact.

6. Conclusion

The debate about the influences on religions is extremely controversial and sensitive. This is due to the fact that religion is not only about history but refers to views, insights and intuitions that transcend mundane history. What recent scholarship has established is that the origins of both Judaism and Christianity were heavily influenced by the Egyptian civilization.

The common belief that Judaism developed independently and that its monotheism was unique to the Jewish people is severely undercut and interrogated by the view that monotheism was in fact an established part of the Egyptian culture at the time of Israelite residence in the country. This view therefore suggests that the similarities between the theology of Moses and that of Akhenaten with regard to their god and theology indicate a cross-cultural pollination between the cultures. Similarly, we find echoes of Egyptian myths in the Christian story of Christ's life. This leaves little doubt that there were many aspects in both religions that can be attributed to a great deal of Egyptian influence in both a cultural and theological sense.