The prophet experienced the first cause in the chaos, and this first cause is God.
This first cause is Yahweh. Jehovah said to Moses, "I am the One who has eternal existence."
Jehovah issued the Ten Commandments through Moses, which is the beginning of the Hebrew text. In this beginning, God and the divine law are present.
Here, God was initially just a primitive religious concept that took on reality because of the existence of the First Cause. The relationship between God and the First Cause is symbolic.
That is, only the first cause has reality, and God apart from the first cause does not have reality.
In the Hebrew text, this first cause symbolically means that God is the Creator, who is the cause of all that exists.
In fact, there are different paths based on the first cause, the philosophers chose the intellectual path, while the prophets chose the religious path. The prophet chose the religious path probably because of the difficulty of perfecting knowledge itself and the fact that religion was more suitable at the time to popularize the prophet's claims.
This choice of different paths has revealed the initial split between reason and faith, and also implies that unless the religious path is feasible, the intellectual path should be chosen, which in turn needs to be based on the fact that the intellectual path itself is reliable.
Since the prophet had mastered the first cause, he must have known the natural law well, and thus he was clear about the ultimate need for mankind to live a moral life. The purpose of the Hebrew prophet in setting God on the first cause was to give the Torah, and Judaism is the religion of the Torah.
The setting up of God brings about two results: first, faith; second, divine law.
Here, the first cause of "owning eternal existence" itself has no personality, but exists as God because of the symbol, thus establishing a relationship of faith.
Because of the belief in God, the laws enacted by God are followed.
In this setting, God is in a symbolic relationship, and the symbol itself does not directly bring about the truth, so this belief is likely to be in religious nothingness.
By the same token, the divine law that exists based on this belief may also be in a moral void. It is clear that God and the divine law may not be real unless one breaks through the symbols and returns to the facts of the first cause.
The prophets were able to realize this problem in the beginning, and this religious path may be set up only for the void ones to live in the law.
However, this religion differs from the original religion in that the symbols are also associated with the facts, and of course this association can only be realized when the facts are confirmed.
Thus, the religion of the law alone is not enough, and there is a need for a return to the reality of God, and this is the Christian turn.
But the turn of Christianity is not complete; it is actually a return from the law of God to God, that is, from the religion of the law of Judaism to the religion of faith in God, Jesus Christ.
Here, Jesus Christ differs from Jehovah, the God of the First Cause, because Jesus Christ is the Incarnate One, who is actually the entity.
Now, Jesus Christ becomes the new object of faith, and He exists in the symbol as the Son of God. The Father and the Son, in themselves, correspond to the First Cause and the Entity.
However, Christianity is still a religious culture, still in symbol, and then there is a need to further affirm the relationship between God and the First Cause.
If Christianity does not attempt to confirm the First Cause or the Entity, then it is not fundamentally different from Judaism, and thus it is still important to return to the facts themselves.
But how is such a reply possible? The Christian answer remains faith.
As long as the chaotic fact behind the symbol exists, it can be apprehended by some religious people. But while the universal knowledge of this chaotic fact itself has not yet been realized, faith will continue to exist.
Of course, this chaotic fact does not appear only in Christianity. The ancient Greeks had long been aware of its existence; it was only the ancient Greeks who chose the path of knowledge rather than religion.
The ancient Greeks used categories such as existence and logos to identify the first cause and entity in the fact of chaos, which they called God or nature.
The cultures influenced each other, and the gods of the ancient Greeks differed from the gods of the Jews because the gods of the ancient Greeks were entities, while the gods of the Jews were first causes. That is, the God of the Jews was actually the cause of the God of the ancient Greeks, and then it is possible that the Hebrew civilization that predated the ancient Greeks influenced it.
Likewise, the god of the ancient Greeks, in turn, is the same as the Christian god, Jesus Christ, and thus it is possible to say that ancient Greek civilization influenced Christian civilization.
In fact, these two different civilizations together laid the foundation of Western civilization, and both are rooted in the same chaotic fact.
Thus, the question of the opposition and integration between the reason of the ancient Greek civilization and the faith of the Hebrew civilization arises at the beginning. This actually goes back to the choice of the Hebrew prophets after their initial experience with the chaotic facts, knowledge or religion.