Although RAMBAM considered Christianity "in all its forms" to be idolatrous, and such a belief would disqualify a person from being a Noachide, from at least the thirteenth century, many disagreed strongly. The bases for the disagreement are several, which I will deal with separately. The first, is the concept of "Shituf" ("partnership"). In Exodus 23:20, G-d informs Moses that he will not go with the people, but will send an angel (or messenger) to lead them. Moses later pleads with G-d to not do this, and his prayer is granted. In some post Talmudic literature, it is stated that G-d runs the world through an angel (Metatron) during the week, but on Shabbat He runs the world directly. Some see this concept as heretical, others accept it, while debating its meaning. This idea became eventually fused with the heresy of Gnosticism (from a Greek word, meaning "to know"). Gnosticism is based on the idea that there are two G-ds; one the Ultimate G-d, the other a lesser being, known as the Demiurge ("half power"). In Jewish Gnosticism, the Higher power is G-d, the lesser, the Angel Metatron. The Gnostics would attempt, in their meditations, to go higher into the heavens, in order to "know" the ultimate G-d. (One explanation of the apostasy of Rabbi Elisha Ben Avuyah, is that in his meditations, he came upon the sight of Metatron, and concluded that there are two gods). Early Christians, before the doctrine of Trinity was formally defined and accepted, usually took a Gnostic position. The G-d of the Torah is the Higher Power, while Jesus, now turned into a god, is the lesser power. In some Eastern forms of Christianity, this was reversed, with the G-d of the Torah being identified with the demiurge, sometimes even seen as a spiteful being forcing people to observe laws, while Jesus is the ultimate power, freeing Man from all. These latter groups were especially anti-Semitic. Fortunately , at the Council of Nicaea (325), this view was strongly rejected. Rabbis debated and pondered, is Gnosticism compatible with Judaism? Some, like RAMBAM, insisted in a super pure Monotheism, well beyond the beliefs found in Tanach or Talmud. In his philosophical work, he even denies the existence of angels, as this would demean the Oneness of G-d. (He contradicts himself in his halachic work, in which he does recognize angels, and even includes some statements, almost prayers, which are to be addressed to them). Other rabbis, from his time on, concluded that for a Jew, Gnosticism is not sufficiently Monotheistic, but acceptable for a Noachide. Most rabbis considered the Gnostic view acceptable for Noachides. This leaves a huge question unanswered. For most Gnostic Christians, Jesus was clearly a lesser being; a demiurge. But the Council of Nicaea had declared him to be an "equal person" in the Trinity. Does that mean that there are three gods, one of whom is actually G-d? Does this jive with the Gnostic concept. already long debated? If a non-Jew believes in a hundred gods, but one of them is our G-d, is that an acceptable belief in G-d, or is it idolatry pure and simple? (I must add that I have questioned numerous Christian clergy about Trinity, and never got the same answer twice). By and large, European rabbis, although they certainly had no sympathy for the "deity" in whose name they were being persecuted and murdered, concluded that Christianity qualifies as Monotheism for Noachides. It is ultimately "Shittuf" "partnership" not fundamentally different from Gnosticism. A good, moral Christian could, indeed, have a share in the world to come. (Those who follow the views of RAMBAM, including nearly all online rabbis, would vigorously deny this). But what about other Christian doctrines which conflict with Torah? Can believing Christians still be Noachides? That will be the topic of my next post.