A Catholic refutation of Noahide rejection of theophanies as pre-incarnational appearances of Jesus (Code Red)

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 This article is "Code Red": Idolatry

A Catholic refutation of Noahide rejection of theophanies as pre-incarnational appearances of Jesus

Dear Noahides

As a Catholic, I write to you with respect for your commitment to the Seven Laws of Noah and your dedication to the God of Israel. Our shared reverence for the Hebrew Scriptures provides a foundation for dialogue, even where our interpretations diverge. One such point of difference is the nature of theophanies in the Old Testament, such as the “Angel of the Lord” who speaks as God (e.g., Genesis 16:7-13, Exodus 3:2-6). From a Catholic perspective, these theophanies are understood as pre-incarnational appearances of Jesus Christ, the eternal Son of God. I hope to explain this belief, address Noahide objections to this interpretation, and offer a Catholic refutation grounded in scripture, tradition, and theological reasoning, inviting you to consider the coherence of this view within the broader narrative of God’s revelation.

The Catholic Understanding of Theophanies as Pre-Incarnational Appearances of Christ

In Catholic theology, theophanies—divine appearances in human or angelic form in the Old Testament—are seen as manifestations of the Second Person of the Trinity, the pre-incarnate Jesus Christ. This interpretation is rooted in the belief that Jesus, as the eternal Word (Logos) of God (John 1:1), is the mediator of God’s revelation to humanity. The “Angel of the Lord” in passages like Genesis 16:7-13 (where the angel speaks to Hagar as God, saying, “I will surely multiply your offspring”) and Exodus 3:2-6 (where the angel in the burning bush declares, “I am the God of your father”) is understood as more than a mere messenger. This figure speaks with divine authority, accepts worship, and performs divine actions, suggesting a unique identity within the Godhead.

Catholic tradition, following the Church Fathers like St. Justin Martyr and St. Augustine, interprets these appearances as Christ, the Son, who is the visible image of the invisible God (Colossians 1:15). For example, in Genesis 18, one of the three “men” who visit Abraham is identified as the Lord (YHVH), and Catholics see this as a foreshadowing of the Trinity, with the Son manifesting in human form. This aligns with John 1:18: “No one has ever seen God; the only-begotten Son, who is in the bosom of the Father, he has made him known.” Theophanies, in this view, are early revelations of the Son’s role in salvation history, preparing humanity for the Incarnation, where the Word became flesh (John 1:14).

Noahide Objections to Theophanies as Pre-Incarnational Appearances of Jesus

I understand that Noahides, rooted in Jewish theology, reject the idea that theophanies are pre-incarnational appearances of Jesus for several reasons:

1. Strict Monotheism and Rejection of Divine Plurality
   Noahides adhere to the absolute oneness of God, as articulated in the Shema (Deuteronomy 6:4: “The Lord our God, the Lord is one”). They view the Christian doctrine of the Trinity, which posits Jesus as the divine Son, as incompatible with this monotheism. Consequently, they argue that the “Angel of the Lord” cannot be a pre-incarnational Jesus, as this would imply a second divine person, violating the Noahide prohibition against idolatry. Instead, Noahides interpret the angel as a created messenger who speaks on God’s behalf, not as God Himself. For example, in Exodus 3:2, the angel is seen as distinct from God, relaying divine messages without possessing divine identity.
2. Literal Interpretation of the Text
   Noahides emphasize the plain meaning (peshat) of the Hebrew Scriptures, arguing that theophanies are temporary manifestations of God’s presence or agency through created beings, such as angels, rather than divine persons. They point to passages like Numbers 23:19 (“God is not man, that he should lie, or a son of man, that he should change his mind”) to assert that God does not take human form or incarnate, making the idea of a pre-incarnate Jesus foreign to the text’s original intent.
3. Rejection of Christian Typology
   Noahides reject Christian typological interpretations, which see Old Testament figures and events as foreshadowing Christ. They argue that reading theophanies as appearances of Jesus imposes a retrospective Christian lens on the Tanakh, distorting its historical and contextual meaning. For instance, they view Genesis 18’s three visitors as angels or symbolic representations of God’s presence, not as a Trinitarian revelation or a pre-incarnational Christ.
4. Theological Incompatibility with the Torah’s Eternality
   Noahides hold that the Torah is God’s eternal and unchanging revelation. They see Christian claims about Jesus, including his pre-incarnational appearances, as introducing a new theology that undermines the Torah’s sufficiency. Deuteronomy 13:1-5, which warns against prophets who lead people away from the Torah, is cited to argue that attributing divine status to a figure like Jesus, even in Old Testament theophanies, is a theological innovation that contradicts God’s unchanging nature.

Catholic Refutation of Noahide Objections

With respect for your perspective, I offer the following Catholic responses to these objections, grounded in scripture and tradition, to demonstrate that theophanies as pre-incarnational appearances of Christ are consistent with the Hebrew Scriptures and God’s revelation.

1. The Trinity Within Monotheism
   Catholics affirm strict monotheism, teaching that the Trinity is one God in three persons, not three gods. Theophanies like the “Angel of the Lord” do not introduce plurality but reveal the complexity of God’s unity. In Genesis 16:10-13, Hagar calls the angel “the Lord” and marvels that she has seen God, suggesting the angel’s divine identity. Similarly, in Exodus 3:2-6, the angel speaks as God (“I am the God of Abraham”), and Moses hides his face in reverence. These passages indicate a figure who is both distinct from and one with God, aligning with the Trinitarian understanding of the Son as the visible manifestation of God. The Church Fathers, such as St. Irenaeus, saw these theophanies as evidence of the Son’s eternal role in revelation, not a violation of monotheism. The Noahide objection, while rooted in a commitment to God’s oneness, overlooks these scriptural hints of divine plurality within unity, such as Genesis 1:26 (“Let us make man in our image”) or Isaiah 6:3’s threefold “Holy, Holy, Holy.”
2. Scriptural Evidence Beyond Literalism
   While Noahides prioritize the peshat, Catholic exegesis, following the Church Fathers, recognizes multiple senses of scripture—literal, allegorical, moral, and anagogical. The “Angel of the Lord” is not merely a created messenger but a divine figure, as evidenced by his actions and authority. In Judges 13:18-22, the angel’s name is “wonderful” (a divine title, cf. Isaiah 9:6), and Manoah recognizes he has seen God. The New Testament supports this interpretation: John 8:58 (“Before Abraham was, I am”) and Colossians 1:15-17 (Christ as the image and creator) suggest the Son’s pre-existence and role in Old Testament revelations. The Noahide insistence on a literal reading limits the text’s prophetic depth, which Catholics see as divinely inspired to point to Christ.
3. Typology as a Valid Hermeneutic
   Catholic theology views typology as a legitimate interpretive method, rooted in the Old Testament itself and affirmed by the New Testament. Theophanies are types of the Incarnation, preparing humanity for God’s ultimate revelation in Christ. For example, the “man” who wrestles with Jacob (Genesis 32:24-30) is called God, and Jacob names the place Peniel (“face of God”). Hosea 12:4 identifies this figure as an angel, suggesting a divine manifestation. The New Testament explicitly ties Old Testament figures to Christ, such as the rock that followed Israel (1 Corinthians 10:4, “and that rock was Christ”). The Noahide rejection of typology ignores the continuity of God’s revelation, which Catholics see as unfolding progressively from the Old to the New Testament.
4. Continuity with the Torah’s Revelation
   Far from undermining the Torah, the Catholic view of theophanies affirms its centrality by seeing Christ as the fulfillment of God’s promises. The Torah itself anticipates a mediator of God’s presence, such as the prophet like Moses (Deuteronomy 18:15-18), whom Christians identify as Christ (Acts 3:22-23). The new covenant promised in Jeremiah 31:31-34, fulfilled in Jesus (Hebrews 8:8-13), builds on the Torah, not abolishes it (Matthew 5:17). Theophanies, as appearances of the pre-incarnate Son, demonstrate God’s consistent plan to reveal Himself through the Son, from creation to the Incarnation. The Noahide concern about theological innovation misinterprets this continuity, viewing fulfillment as replacement rather than completion.

A Call to Dialogue

Dear friends, I hope this explanation clarifies why Catholics see theophanies as pre-incarnational appearances of Jesus Christ, rooted in the Hebrew Scriptures and fulfilled in the New Testament. While our interpretations differ, I believe we share a commitment to seeking God’s truth. The Catholic understanding of theophanies does not negate the Torah’s monotheism but enriches it by revealing the Son’s eternal role within the one God. I invite you to consider how passages like Genesis 16, Exodus 3, and Genesis 18 might point to a divine figure who bridges God and humanity, preparing the way for the Messiah. Let us continue this dialogue with mutual respect, trusting that God’s truth unites us in our search for Him.

Yours in faith,
[A Catholic Friend]