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As factions arose in the church, unity of the faith was shredded over petty Greek debates <ref>1Ti 1:4 Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: [so do].</ref> These debates remain, and there is no agreement on the interpretation of even the most simple parable <ref>http://scholar.sun.ac.za/handle/10019.1/85594</ref>
The foundling Greek church had no desire to be Jewish, and were given the simplest summary of a minimalist set the Jewish law <ref>Ac 21:25 As touching the Gentiles which believe, we have written [and] concluded that they observe no such thing, save only that they keep themselves from [things] offered to idols, and from blood, and from strangled, and from fornication.</ref> Paul chose not to teach them the deep mysteries of the faith, but to know only Christ and him crucified <ref>1Co 2:2 For I determined not to know any thing among you, save Jesus Christ, and him crucified.</ref>.
By 400 A.D., Constantine in the east and Augustine in the west had removed anything that looked or smelled Hebrew. Augustine even advocated that the Septuagint, the Greek translation of the Old Testament, was more reliable than the original Hebrew text. The church had eliminated Hebrew so completely from the church that by the time Jerome (347-419AD) wanted to learn Hebrew, he had to go to disbelieving Jews to do so <ref>http://www.jewishvirtuallibrary.org/jerome-x00b0</ref> <ref>"Jerome rocked the boat in which the early church had been comfortably settled for two hundred years. He upset Christian tradition by arguing for the priority of the Hebrew Old Testament over the supposedly inspired Greek Septuagint. "Jerome and the Jews: Innovative Supersessionism", William L. Krewson. https://www.amazon.com/Jerome-Jews-Supersessionism-William-Krewson/dp/1498218229</ref>
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