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At its beginnings, Christianity avoided theocracy. Subsequently, it drifted towards theocracy and then moved away from it again.

At the time of its foundation, Christianity does not seem to break with Jewish tradition as far as the end of time is concerned. The declaration of the Last Judgment and the second coming of the Messiah certainly has eschatological dimensions, which were strongly emphasized in texts, such as the Apocalypse. Moreover, this is certainly the reason why there have been numerous messianic and millenarian movements in the history of Christianity.

Yet, because of the very nature of its message, Christianity is actually a radical break from Judaism. This break is fundamental since what is so dramatically expressed in the history of Christ is clear: the Kingdom of God is not on this earth and never will be. The reason the Son of God was defeated on the Earth and crucified is obviously because it was never the intention of God (the Father) to establish His Kingdom on this Earth, where justice and happiness would reign forever. But if God refuses to take on responsibility for setding human problems, it falls to human beings themselves to assume this responsibility. There is no longer an end of time and Christ does not proclaim it as coming, now or in the future. But, in this case, He is not the Messiah as announced by the Jews and they were right not to recognize Him as such. The message of Christ may, then, be interpreted as a summons to human beings to be the actors of their own history. If they act properly, that is, if they let themselves be inspired by the moral values which he enacted in his life and death, they will come closer to God in whose image they have been created. This is the interpretation that eventually prevailed and has given to modern Christianity its specific features based on a reading of the Gospels that enables us to imagine the future as the encounter between history as made by human beings and divine intervention. The very idea of the end of time, as brought about by an intervention from outside history, has vanished.

The break extends to the whole area that was until then under the sway of the holy law. Undoubtedly, Christ takes care to proclaim that he has not come to this earth to upset the Law (of the Jews). This is in accordance with his core message: he has not come to replace ancient laws by better ones. It is up to human beings to call these laws into question. Christ himself sets an example by attacking one of the harshest and most formal criminal laws, i.e., the stoning of adulterous wives. When he says “those who have never sinned should throw the first stone,” he opens the door to debate. What if this law was not just, what if its only purpose was to hide the hypocrisy of the real sinners? In fact, Christians are going to give up Jewish laws and rituals: circumcision disappears and the rules of personal law are diversified, insofar as the expansion of Christianity outside of the Jewish world proper adapts itself to different laws and statutes. A Christian law, which anyway does not exist, is not substituted for the latter. Also, alimentary prohibitions lose their power.

On the level of dogma, Christianity behaves the same way. It does not break openly with Judaism, since it accepts the same sacred text: the Bible. But it adopts the Jewish Bible without discussion; it is neither reread nor corrected. By doing so, Christianity comes close to voiding its significance. Instead, it juxtaposes other sacred texts of its own making, the Gospels. Now, the morality proposed in the Gospels (love for fellow human beings, mercy, forgiveness, justice) is considerably different from that inspired by the Old Testament. Additionally, the Gospels do not offer anything precise enough to encourage any sort of positive legislation concerning personal status or criminal law. From this point of view, those texts contrast strongly with the Torah or the Koran. Legitimate power and God (“Render unto Caesar what belongs to Caesar”) can no longer be confused. But this precept becomes untenable when, after three centuries of having persecuted Christianity, the ruling powers switch sides and become Christians. But even before, when Christians secretly founded churches to defend their faith and still later, when the Emperor himself became the armed protector of Christianity, a new law is worked out, a law which claims to be Christian, primarily on the level of personal rights. What is a Christian family? This concept had to be defined. It will take time, there will be setbacks, and a final agreement will never be reached. This is because earlier laws and customs, different from place to place, are accepted. Slowly, however, those new laws will be recognized as sacred: the Catholic canon laws, which are different for the Western and Eastern Catholic Churches, and the legal forms of the different Orthodox and Protestant Churches are the result of this slow process.