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Dating from the first century, the Didache offers a unique window into early Jewish Christianity. Its Jewish-Christian author seeks to mediate the Torah for the text's gentile recipients, steering diplomatically between the Scylla and Charybdis of the Law-observing church in Jerusalem and Paul's more open teaching. The Didache is thus very clear that gentile believers do not need to convert to Judaism, but at the same time its author argues that the Torah - particularly the second table of the Decalogue - is universal. The Deuteronomic paradigm of the'Way of Life'against the'Way of Death'applies to all. In Torah for Gentiles? Daniel Nessim explores this juxtaposition in depth. How is Jesus''easy yoke'to be held alongside the strenuous commands of Mosaic Law? What does it mean to attain perfection? The path the Didache offers is not as straightforward as one might suppose, yet both Jews and Christians would recognize its moral basis as largely the same as that which underpins Judaeo-Christian values today. Moreover, the Christian community it describes, from a time when that community still looked very much to its Jewish forebears, makes it a fascinating example of the origins of Christian life and worship.

Papers collected in this volume try to illuminate various aspects of philosophical theology dealt with by different Jewish and early Christian authors and texts (e.g. the Acts of the Apostles, Philo, Origen, Gregory of Nazianzus), rooted in and influenced by the Hellenistic religious, cultural, and philosophical context, and they also focus on the literary and cultural traditions of Hellenized Judaism and its reception (e.g. Sibylline Oracles, Prayer of Manasseh), including material culture ('Elephant Mosaic Panel'from Huqoq synagogue). By studying the Hellenistic influences on early Christianity, both in response to and in reaction against early Hellenized Judaism, the volume intends not only to better understand Christianity, as a religious and historical phenomenon with a profound impact on the development of European civilization, but also to better comprehend Hellenism and its consequences which have often been relegated to the realm of political history.

The research of Martha Himmelfarb has pushed scholars to re-examine what we thought we knew about the formative histories of Judaism and Christianity. In studies on such topics as apocalypses, pseudepigrapha, and messianism, Himmelfarb opened up new perspectives on Second Temple Judaism and its legacy within its late antique and medieval successor communities. Inspired by the sweeping breadth of her learning and scholarship, this volume explores the transmission and transformation of Jewish and Christian texts and traditions within and across the boundaries of language, culture, and religion. The volume's contributors range widely across sources, genres, and contexts, from the Dead Sea Scrolls and Hellenistic Judaism to Nag Hammadi literature and Jewish and Christian magic, and from classical rabbinic literature and patristic writings, to Hekhalot literature and medieval midrashim. Contributors not only revisit the histories of apocalypticism, sectarianism, and messianism but also take up questions regarding the materiality of manuscripts, the boundaries of religious communities and identities, the ritual uses of heavenly visions, and the history of Jewish priests and priesthood before and after the destruction of Jerusalem Temple. In dialogue with Himmelfarb's work, the volume exemplifies the value of studying Jewish and Christian traditions in concert as well as bridging the disciplinary divides that too often fragment the fields of Biblical Studies, Second Temple Judaism, New Testament Studies, Rabbinics, Patristics, Late Antiquity, and Medieval Studies.

Israel and the Nations: The Bible, The Rabbis, and Jewish-Gentile Relations explores the Jewish theology and law (Halakhah) relating to non-Jews. It analyzes biblical, talmudic, medieval, and contemporary Jewish writings about gentiles and their religions. The Bible challenges the Jewish people to be “a blessing for all the families of the earth.” Yet throughout history, Jewish experience with gentiles was complex. In the biblical and talmudic eras most gentiles were assumed to be idolators. In the Middle Ages most rabbis considered their Christian neighbors idolators, and Christian enmity sharpened the otherness Jews felt toward their Christian hosts. Muslims were monotheists, but Jewish-Muslim relations were sometimes positive and at other times difficult. With the advent secular tolerance in modernity, Jews found themselves in a new relationship with their gentile neighbors. How should Jews relate to gentiles today, and what are the bounds of Jewish tolerance and religious pluralism? The book will interest both Jewish laypersons familiar with Jewish tradition as well as scholars of theology and interfaith relations

Judaism has always been of great significance to Christianity but this relationship has also been marked by complexity and ambivalence. The emergence of new Protestant confessions in the Reformation had significant consequences for how Jews were viewed and treated. In this wide-ranging account, Kenneth Austin examines Christian attitudes toward Jews, the Hebrew language, and Jewish learning, arguing that they have much to tell us about the Reformation and its priorities—and have important implications for how we think about religious pluralism today.

This collaboration brings into conversation scholars of Jewish and Islamic studies, theologians, and cultural historians to shed new light on the enduring intertwining between the Abrahamic faiths in the Mediterranean and Central Europe since the Middle Ages. Drawing on interdisciplinary expertise, the volume presents a series of case studies reflecting - in either a constructive or a disruptive way - the interactions between the dynamics of transfer and the role of religion in society. The long durée of the book's chronology helps outline the making of religious transfers in the medieval times and their transformations up to the twentieth-century challenges of nationalism and secularism. Considering a variety of distinct implications and reactions to religious transfer, the volume contributes to pinpointing past and present challenges towards religious conceptions, doctrines and narratives in the interaction between Judaism, Christianity, and Islam.

The editors of The Jewish Annotated New Testament show how and why Jews and Christians read many of the same Biblical texts – including passages from the Pentateuch, the Prophets, and the Psalms – differently. Exploring and explaining these diverse perspectives, they reveal more clearly Scripture's beauty and power. Esteemed Bible scholars and teachers Amy-Jill Levine and Marc Z. Brettler take readers on a guided tour of the most popular Hebrew Bible passages quoted in the New Testament to show what the texts meant in their original contexts and then how Jews and Christians, over time, understood those same texts. Passages include the creation of the world, the role of Adam and Eve, the Suffering Servant of Isiah, the book of Jonah, and Psalm 22, whose words, “My God, my God, why have you forsaken me,” Jesus quotes as he dies on the cross. Comparing various interpretations – historical, literary, and theological - of each ancient text, Levine and Brettler offer deeper understandings of the original narratives and their many afterlives. They show how the text speaks to different generations under changed circumstances, and so illuminate the Bible's ongoing significance. By understanding the depth and variety by which these passages have been, and can be, understood, The Bible With and Without Jesus does more than enhance our religious understandings, it helps us to see the Bible as a source of inspiration for any and all readers.

Linda Stone's analysis of the anti-Jewish polemic present in three closely-linked twelfth-century Psalms glosses brings a new source to the study of medieval Christian-Jewish relations. She reveals how its presence, within the parva, media and magna glosses compiled respectively, by Anselm of Laon, Gilbert of Poitiers and Peter Lombard, illuminates the various societal challenges facing the twelfth-century Church. She shows that, rather than a twelfth-century phenomenon, using such anti-Jewish terminology in Christian Psalms exegesis was a long-standing reflection of Christianity's ambivalence towards Judaism. Moreover, demonstrating how her analysis of anti-Jewish terminology unravelled the Psalm glosses'textual relationships, she suggests that analysis of its presence in other glossed books of the Bible could offer a further resource for uncovering their complexities.

A Handbook on the Jewish Roots of the Christian Faith is a comprehensive handbook that serves as an introduction to the Jewish roots of the Christian Faith. It includes Old Testament background, Second Temple Judaism, the life of Jesus, the New Testament, and the early Jewish followers of Jesus. It is intended as a resource for college and/or higher education.It is no longer a novelty to say that Jesus was a Jew. In fact, the term Jewish roots has become something of a buzzword in books, articles, and especially on the internet. But what does the Jewishness of Jesus actually mean, and why is it important?This collection of articles aims to address those questions and serve as a comprehensive yet concise primer on the Jewish roots of the Christian faith. It consists of thirteen chapters, most of which are divided into four or five articles. It is in a “handbook” format, meaning that each article is brief but informative. The thirteen chapters are grouped into four major sections: (1) The Soil, (2) The Roots, (3) The Trunk, and (4) The Branches.Craig A. Evans, PhD, DHabil, is the John Bisagno Distinguished Professor of Christian Origins at Houston Baptist University in Texas. He is a frequent contributor to scholarly journals and the author or editor of over seventy books. Evans resides in Houston, TX.David Mishkin, PhD, serves on the faculty of Israel College of the Bible in Netanya, Israel. He is the author of The Wisdom of Alfred Edersheim and Jewish Scholarship on the Resurrection of Jesus.

To celebrate the 270th anniversary of the De Gruyter publishing house, the company is providing permanent open access to 270 selected treasures from the De Gruyter Book Archive. Titles will be made available to anyone, anywhere at any time that might be interested. The DGBA project seeks to digitize the entire backlist of titles published since 1749 to ensure that future generations have digital access to the high-quality primary sources that De Gruyter has published over the centuries.

Volume 14 2018 This is the fourteenth volume of the hard-copy edition of a journal that has been published online (www.jgrchj.net) since 2000. As they appear, the hard-copy editions replace the online materials. The scope of JGRChJ is the texts, language and cultures of the Greco-Roman world of early Christianity and Judaism. The papers published in JGRChJ are designed to pay special attention to the larger picture of politics, culture, religion and language, engaging as well with modern theoretical approaches.

The works of Marcin Czechowic (1536–1613), a leader of a Polish Radical Protestant sect known as the Arians, are often referred to as proof for the Jews'close contacts with Radical Christians and the tolerant character of interreligious debates in early-modern Poland. In “Politics of Polemics,” Magdalena Luszczynska explores Arian-Jewish relations focusing on Czechowic's two polemics that utilise contrasting images of the Jew. The first features an invented interlocutor, a spiritually blind, tradition-bound ‘hermeneutical Jew,'while the second engages in depth with Jewish texts, beliefs, and practices drawing on the Christian Hebraist perception of the Jews as potential teachers of ‘sacred philology.'The works are analysed in the context of Radical Protestant theology, the tradition of Christian-Jewish polemics, and Arian leadership contest. “Politics of Polemics,” providing an English-speaking reader with an unprecedented access to this unique polemical material, is a valuable source for the historians of the Radical Reformation and of Christian–Jewish relations in early-modern Poland.

The present volume gathers up studies by Peter J. Tomson, written over thirty-odd years, that deal with ancient Jewish law and identity, the teachings of Jesus, the letters of Paul, and the historiography of early Jews and Christians. Notable subject areas are Jewish purity laws, divorce law, and the use of the name'Jews'. The author also examines Jesus'teachings as understood in their primary and secondary contexts, the various situations Paul's highly differentiated rhetoric may have addressed, and the causes contributing to the growing tension between Jews and Christians and the so-called parting of the ways.

How Jewish was Karl Barth? This provocative question by David Novak opens Karl Barth, the Jews, and Judaism—a volume that brings together nine eminent Jewish and Christian theologians reflecting on a crucial aspect of Barth's thought and legacy. These scholarly essays not only make a noteworthy contribution to Barth studies but also demonstrate creative possibilities for building positive Jewish-Christian relations without theological compromise.Contributors & TopicsDavid Novak on the extent to which Barth thought like a JewEberhard Busch on three Jewish-Christian milestones in Barth's lifeGeorge Hunsinger on Christian philo-Semitism and supersessionismPeter Ochs on Barthian elements in Jewish-Christian dialogueVictoria J. Barnett on Barth and post-WWII interfaith encountersThomas F. Torrance on Israel's divine calling in world historyC. E. B. Cranfield on Pauline texts pertinent to Jewish-Christian relationsHans Küng on moving from anti-Semitism to theological dialogueEllen T. Charry on addressing theological roots of enmity

Focused studies on the historical interactions and formations of Judaism and Christianity This volume of essays, from an internationally renowned group of scholars, challenges popular ways of understanding how Judaism and Christianity came to be separate religions in antiquity. Essays in the volume reject the belief that there was one parting at an early point in time and contest the argument that there was no parting until a very late date. The resulting volume presents a complex account of the numerous ways partings occurred across the ancient Mediterranean spanning the first four centuries CE. Features: Case studies that explore how Jews and Christians engaged in interaction, conflict, and collaboration Examinations of the gospels, Paul's letters, the book of James, as well as rabbinic and noncanonical Christian texts New evidence for historical reconstructions of how Christianity came on the world scene

'Jewish-Christianity'is a contested category in current research. But for precisely this reason, it may offer a powerful lens through which to rethink the history of Jewish/Christian relations. Traditionally, Jewish-Christianity has been studied as part of the origins and early diversity of Christianity. Collecting revised versions of previously published articles together with new materials, Annette Yoshiko Reed reconsiders Jewish-Christianity in the context of Late Antiquity and in conversation with Jewish studies. She brings further attention to understudied texts and traditions from Late Antiquity that do not fit neatly into present day notions of Christianity as distinct from Judaism. In the process, she uses these materials to probe the power and limits of our modern assumptions about religion and identity.

Jewish and Christian authors of the High Middle Ages not infrequently came into dialogue or conflict with each other over traditions drawn from ancient writings outside of the bible. Circulating in Latin and Hebrew adaptations and translations, these included the two independent versions of the Testament of Naphtali in which the patriarch has a vision of the Diaspora, a shipwreck that scatters the twelve tribes. The Christian narrative is linear and ends in salvation; the Jewish narrative is circular and pessimistic. For Ruth Nisse, this is an emblematic text that illuminates relationships between interpretation, translation, and survival.In Nisse's account, extrabiblical literature encompasses not only the historical works of Flavius Josephus but also, in some of the more ingenious medieval Hebrew imaginative texts, Aesop's fables and the Aeneid. While Christian-Jewish relations in medieval England and Northern France are most often associated with Christian polemics against Judaism and persecutions of Jews in the wake of the Crusades, the period also saw a growing interest in language study and translation in both communities. These noncanonical texts and their afterlives provided Jews and Christians alike with resources of fiction that they used to reconsider boundaries of doctrine and interpretation. Among the works that Nisse takes as exemplary of this intersection are the Book of Yosippon, a tenth-century Hebrew adaptation of Josephus with a wide circulation and influence in the later middle ages, and the second-century romance of Aseneth about the religious conversion of Joseph's Egyptian wife. Yosippon gave Jews a new discourse of martyrdom in its narrative of the fall of Jerusalem, and at the same time it offered access to the classical historical models being used by their Christian contemporaries. Aseneth provided its new audience of medieval monks with a way to reimagine the troubling consequences of unwilling Jewish converts.

Christianity and Rabbinic Judaism were both catapulted from the Land of Israel in the first century. Even though they came out of the same soil, the Hebrew Bible (Tanach), they ended up a distance from the starting point in opposite directions. This book is an attempt to restore the true Biblical Messianic faith described by the Tanach. Wearing deerstalker caps with pipes in hand we need to follow the evidence from the first century C.E. before the Romans destroyed the Temple in Jerusalem to about the middle of the second century. This investigation will require us to peer through the dust of Roman destruction to evaluate the often fragmentary details. We need to sort through the orthodox and less traditional interpretations of the facts to get closer to the truth. Some will consider the author of this book a loose cannon on the deck. Others will deny that this author ever sailed with their ship. Most will think it odd that a Jew would attempt to sit in the seat of past reformers. This document will be an unsettling journey for those who are willing to reevaluate the truth of their faith positions. With Biblical faith fading fast in western culture, however, now is the time to restore the truth by reviving the Reformation.

The term ‘Judeo-Christian'in reference to a tradition, heritage, ethic, civilization, faith etc. has been used in a wide variety of contexts with widely diverging meanings. Contrary to popular belief, the term was not coined in the United States in the middle of the 20th century but in 1831 in Germany by Ferdinand Christian Baur. By acknowledging and returning to this European perspective and context, the volume engages the historical, theological, philosophical and political dimensions of the term's development. Scholars of European intellectual history will find this volume timely and relevant.

Messianism is one of the great themes in intellectual history. But because it has done so much important ideological work for the people who have written about it, the historical roots of the discourse have been obscured from view. What did it mean to talk about'messiahs'in the ancient world, before the idea of messianism became a philosophical juggernaut, dictating the terms for all subsequent discussion of the topic? In this book, Matthew V. Novenson offers a revisionist account of messianism in antiquity. He shows that, for the ancient Jews and Christians who used the term, a messiah was not an article of faith but a manner of speaking. It was a scriptural figure of speech, one among numerous others, useful for thinking about kinds of political order: present or future, real or ideal, monarchic or theocratic, dynastic or charismatic, and other variations besides. The early Christians famously seized upon the title'messiah'(in Greek,'Christ') for their founding hero and molded the sense of the term in certain ways; but, Novenson shows, this is just what all ancient messiah texts do, each in its own way. If we hope to understand the ancient texts about messiahs (from Deutero-Isaiah to the Parables of Enoch, from the Qumran Community Rule to the Gospel of John, from the Pseudo-Clementines to Sefer Zerubbabel), we must learn to think not in terms of a world-historical idea but of a language game, of so many creative reuses of an archaic Israelite idiom. In The Grammar of Messianism, Novenson demonstrates the possibility and the benefit of thinking of messianism in this way.

Through most of Western European history, Jews have been a numerically tiny or entirely absent minority, but across that history Europeans have nonetheless worried a great deal about Judaism. Why should that be so? This short but powerfully argued book suggests that Christian anxieties about their own transcendent ideals made Judaism an important tool for Christianity, as an apocalyptic religion—characterized by prizing soul over flesh, the spiritual over the literal, the heavenly over the physical world—came to terms with the inescapable importance of body, language, and material things in this world. Nirenberg shows how turning the Jew into a personification of worldly over spiritual concerns, surface over inner meaning, allowed cultures inclined toward transcendence to understand even their most materialistic practices as spiritual. Focusing on art, poetry, and politics—three activities especially condemned as worldly in early Christian culture—he reveals how, over the past two thousand years, these activities nevertheless expanded the potential for their own existence within Christian culture because they were used to represent Judaism. Nirenberg draws on an astonishingly diverse collection of poets, painters, preachers, philosophers, and politicians to reconstruct the roles played by representations of Jewish “enemies” in the creation of Western art, culture, and politics, from the ancient world to the present day. This erudite and tightly argued survey of the ways in which Christian cultures have created themselves by thinking about Judaism will appeal to the broadest range of scholars of religion, art, literature, political theory, media theory, and the history of Western civilization more generally.

Integrating patristics and early Jewish mysticism, this book examines Gregory of Nyssa's tabernacle imagery, as found in Life of Moses 2. 170-201. Previous scholarship has often focused on Gregory's interpretation of the darkness on Mount Sinai as divine incomprehensibility. However, true to Exodus, Gregory continues with Moses's vision of the tabernacle'not made with hands'received within that darkness. This innovative methodology of heuristic comparison doesn't strive to prove influence, but to use heavenly ascent texts as a foil, in order to shed new light on Gregory's imagery. Ann Conway-Jones presents a well-rounded, nuanced understanding of Gregory's exegesis, in which mysticism, theology, and politics are intertwined. Heavenly ascent texts use descriptions of religious experience to claim authoritative knowledge. For Gregory, the high point of Moses's ascent into the darkness of Mount Sinai is the mystery of Christian doctrine. The heavenly tabernacle is a type of the heavenly Christ. This mystery is beyond intellectual comprehension, it can only be grasped by faith; and only the select few, destined for positions of responsibility, should even attempt to do so.

In Christian Origins and Hellenistic Judaism, Stanley E. Porter and Andrew W. Pitts assemble an international team of scholars whose work has focused on reconstructing the social matrix for earliest Christianity through reference to Hellenistic Judaism and its literary forms. Each essay moves forward the current understanding of how primitive Christianity situated itself in relation to evolving Greco-Roman Jewish culture. Some essays focus on configuring the social context for the origins of the Jesus movement and beyond, while others assess the literary relation between early Christian and Hellenistic Jewish texts.

The place and significance of Martin Luther in the long history of Christian anti-Jewish polemic has been and continues to be a contested issue. The literature on the subject is substantial, and diverse. While efforts to exonerate Luther as “merely” a man of his times who “merely” perpetuated what he had received from his cultural and theological tradition have rightly been jettisoned, there still persists even among the educated public the perception that the truly problematic aspects of Luther's anti-Jewish attitudes are confined to the final stages of his career. It is true that Luther's anti-Jewish rhetoric intensified toward the end of his life, but reading Luther with a careful eye toward “the Jewish question,” it becomes clear that Luther's theological presuppositions toward Judaism and the Jewish people are a central, core component of his thought throughout his career, not just at the end. It follows then that it is impossible to understand the heart and building blocks of Luther's theology (justification, faith, liberation, salvation, grace) without acknowledging the crucial role of “the Jews” in his fundamental thinking.

For almost two thousand years, various images of Jesus accompanied Jewish thought and imagination: a flesh-and-blood Jew, a demon, a spoiled student, an idol, a brother, a (failed) Messiah, a nationalist rebel, a Greek god in Jewish garb, and more.This volume charts for the first time the different ways that Jesus has been represented and understood in Jewish culture and thought. Chapters from many of the leading scholars in the field cover the topic from a variety of disciplinary perspectives - Talmud, Midrash, Rabbinics, Kabbalah, Jewish Magic, Messianism, Hagiography, Modern Jewish Literature, Thought, Philosophy, and Art – to address the ways in which representations of Jesus contribute to and change Jewish self-understanding throughout the last two millennia. Beginning with the question of how we know that Jesus was a Jew, the book then moves through meticulous analyses of Jewish and Christian scripture and literature to provide a rounded and comprehensive analysis of Jesus in Jewish Culture.This multidisciplinary study will be of great interest not only to students of Jewish history and philosophy, but also to scholars of religious studies, Christianity, intellectual history, literature and cultural studies.

A desire and demand to know more about the Jewish legacy of Christian identity is growing among laity. A similar desire to foster interfaith understanding and dialogue is growing among leaders of local churches. Why Is There a Menorah on the Altar? seeks to meet these demands by providing information and insight about Judaism's legacy as it is revealed in Christian rites, rituals, and traditions. Drawing upon scripture and historical sources, this book explains how Judaism has influenced the structure of liturgical worship; the design and décor of church sanctuaries; and how Baptism, Eucharist, and Confirmation find their roots in Judaism. This book invites readers to develop a deeper understanding of Judaism, one that will enrich their Christianity and appreciation for their enduring Jewish heritage. Includes: questions for reflection; activities for individuals or groups; and easy-to-follow timelines.

Since Martin Buber in Two Types of Faith acknowledged Jesus as his'great brother,'other Jewish writers have sought to ascertain a place for Jesus within the larger context of Jewish history. In the aftermath of the Shoah, specifically in the afflicted consciousness of humanity, Jew and Christian alike began to ask how this tragedy could have happened, especially among and against people of faith. In an effort to assure that such a tragedy never happens again, the focus of some fell upon Jesus, previously the obstacle to reconciliation, but now perceived as the obvious and most viable bridge to span the chasm and assuage the wound of anti-Jewish and anti-Christian sentiments. Still others chose to join and expand the academic quest for the historical Jesus, adding Jewish voices to the effort to explore more rigorously and objectively the figure of Jesus in historical writing. In this unique and illuminating volume, Father Daniel F. Moore presents the historical identity of Jesus through lens of such Jewish scholars as Schalom Ben-Chorin, David Flusser, Geza Vermes, and Jacob Neuser. A useful book for those interesting in ecumenical discourse and Jesus studies.

This study examines the material evidence for synagogues and churches in the Holy Land from the age of Constantine in the fourth century CE to the Arab conquest of the eastern provinces in the seventh century CE. Whereas scholars once viewed the growth of the Byzantine empire as time of persecution, a re-evaluation of the archaeological evidence indicates that Jews prospered along with their Christian neighbours.What influence did Christian art and architecture have on ancient synagogues? In the sixth century, one-third of all known synagogues in Palestine bear features similar to early Byzantine churches: basilical layouts, mosaic floors, apses, and chancel screens. Focusing on these features sheds light on how Jewish communities met the challenges posed by the Church's development into a major religious and political power. This book provides a critical analysis of the archaeological evidence as a basis for our better understanding of Jewish identity and community in late Antique Palestine.

Eusebius and the Jewish Authors examines Eusebius of Caesarea's use of non-biblical Jewish texts (e.g. Philo, Josephus, Aristobulus) in his Praeparatio evangelica and Demonstratio evangelica. In the first part, Sabrina Inowlocki looks at the citation process in Ancient Greek Literature and in Eusebius'own double apologetic work. She also analyzes Eusebius'conception of Judaism. The second part is devoted to a detailed study of Eusebius'methodology in appropriating these texts from both a philological and a philosophical/theological perspective. Through the lens of his exploitation of Jewish quotations, this book defies the traditional perception of Eusebius as being a mere compiler and nuances the manner in which his presentation of the relation between Judaism and Christianity is often seen. This study will be very useful to readers interested in the reception of Jewish texts in Christian literature, in the relations between Judaism and Christianity, and in Christian apologetics.This translation was made possible through a generous grant from the Fondation Universitaire in Brussels (www.fondationuniversitaire.be).

Is it possible that early Christian anti-Judaism was directed toward people other than Jews? Michele Murray proposes that significant strands of early Christian anti-Judaism were directed against Gentile Christians. More specifically, it was directed toward Gentile Christian judaizers. These were Christians who combined a commitment to Christianity with adherence in varying degrees to Jewish practices, without viewing such behaviour as contradictory. Several Christian leaders thought that these community members dangerously blurred the boundaries between Christianity and Judaism. As such, Gentile Christian judaizers became the target of much anti-Jewish rhetoric in various early Christian writings. Evidence of Gentile Christian judaizers can be found in canonical sources, such as Pauls Letter to the Galatians and the Book of Revelation, as well as non-canonical sources, such as the Epistle of Barnabas, the Didache, and Justin Martyr's Dialogue with Trypho. In order to compare the phenomenon of judaizing and the reaction to it of ecclesiastical authorities, Murray organizes the evidence by probable geographical location, using Asia Minor and Syria as the two main loci. The phenomenon of Gentile Christian judaizing is examined within the broader context of Jewish-Christian relations in the early centuries, and is the first attempt to draw all possible references to Gentile Christian judaizers together into one study to consider them as a whole. This discussion invites readers to reflect on the existence of Gentile Christian judaizers as another point on the continuum of Jewish-Christian relations in the Greco-Roman world — an area, Murray concludes, that needs to be more carefully defined.

The world's three great monotheistic religions have spent most of their historical careers in conflict or competition with each other. And yet in fact they sprung from the same spiritual roots and have been nurtured in the same historical soil. This book--an extraordinarily comprehensive and approachable comparative introduction to these religions--seeks not so much to demonstrate the truth of this thesis as to illustrate it. Frank Peters, one of the world's foremost experts on the monotheistic faiths, takes Judaism, Christianity, and Islam, and after briefly tracing the roots of each, places them side by side to show both their similarities and their differences. Volume I, The Peoples of God, tells the story of the foundation and formation of the three monotheistic communities, of their visible, historical presence. Volume II, The Words and Will of God, is devoted to their inner life, the spirit that animates and regulates them. Peters takes us to where these religions live: their scriptures, laws, institutions, and intentions; how each seeks to worship God and achieve salvation; and how they deal with their own (orthodox and heterodox) and with others (the goyim, the pagans, the infidels). Throughout, he measures--but never judges--one religion against the other. The prose is supple, the method rigorous. This is a remarkably cohesive, informative, and accessible narrative reflecting a lifetime of study by a single recognized authority in all three fields. The Monotheists is a magisterial comparison, for students and general readers as well as scholars, of the parties to one of the most troubling issues of today--the fierce, sometimes productive and often destructive, competition among the world's monotheists, the siblings called Jews, Christians, and Muslims.

The world's three great monotheistic religions have spent most of their historical careers in conflict or competition with each other. And yet in fact they sprung from the same spiritual roots and have been nurtured in the same historical soil. This book--an extraordinarily comprehensive and approachable comparative introduction to these religions--seeks not so much to demonstrate the truth of this thesis as to illustrate it. Frank Peters, one of the world's foremost experts on the monotheistic faiths, takes Judaism, Christianity, and Islam, and after briefly tracing the roots of each, places them side by side to show both their similarities and their differences. Volume I, The Peoples of God, tells the story of the foundation and formation of the three monotheistic communities, of their visible, historical presence. Volume II, The Words and Will of God, is devoted to their inner life, the spirit that animates and regulates them. Peters takes us to where these religions live: their scriptures, laws, institutions, and intentions; how each seeks to worship God and achieve salvation; and how they deal with their own (orthodox and heterodox) and with others (the goyim, the pagans, the infidels). Throughout, he measures--but never judges--one religion against the other. The prose is supple, the method rigorous. This is a remarkably cohesive, informative, and accessible narrative reflecting a lifetime of study by a single recognized authority in all three fields. The Monotheists is a magisterial comparison, for students and general readers as well as scholars, of the parties to one of the most troubling issues of today--the fierce, sometimes productive and often destructive, competition among the world's monotheists, the siblings called Jews, Christians, and Muslims.

The “monumental” New York Times bestseller in which a Catholic explores the problem of anti-Semitism through Church history (The Washington Post).A Los Angeles Times Best Book of the Year and a New York Times Notable BookIn this “masterly history” (Time), National Book Award-winning author James Carroll maps the profoundly troubling two-thousand-year course of the Church's battle against Judaism and faces the crisis of faith it has provoked in his own life as a Catholic.More than a chronicle of religion, this dark history is the central tragedy of Western civilization, its fault lines reaching deep into our culture. The Church's failure to protest the Holocaust — the infamous “silence” of Pius XII — is only part of the story: the death camps, Carroll shows, are the culmination of a long, entrenched tradition of anti-Judaism. From Gospel accounts of the death of Jesus on the cross, to Constantine's transformation of the cross into a sword, to the rise of blood libels, scapegoating, and modern anti-Semitism, Carroll reconstructs the dramatic story of the Church's conflict not only with Jews but with itself. Yet in tracing the arc of this narrative, he implicitly affirms that it did not necessarily have to be so. There were roads not taken, heroes forgotten; new roads can be taken yet. Demanding that the Church finally face this past in full, Carroll calls for a fundamental rethinking of the deepest questions of Christian faith. Only then can Christians, Jews, and all who carry the burden of this history begin to forge a new future.“Carroll discusses the history of Christian-Jewish relations honestly, touchingly, and personally…Carroll investigates his own prejudices as a believing Christian, a former Catholic priest, and a long-time civil rights activist. As he unearths history (using all the best sources), he also encounters emotions he didn't realize he had and shows how his historical journey was also a personal pilgrimage of faith.”—Booklist “A triumph.”—Atlantic Monthly

Throughout the Christian era, Paul has stood at the center of controversy, accused of being the father of Christian anti-Semitism. But have we misunderstood the man and his teachings for nearly 2,000 years? In this highly accessible book, John Gager challenges this entrenched view of Paul, arguing persuasively that Paul's words have been taken out of their original context, distorted, and generally misconstrued. Gager takes us in search of the'real'Paul--using Paul's own writings. Through an exhaustive analysis of Paul's letters to the Galatians and the Romans, he provides illuminating answers to the key questions: Did Paul repudiate the Law of Moses? Did he believe that Jews had been rejected by God and replaced as His chosen people by Gentiles? Did he consider circumcision to be necessary for salvation? And did he expect Jews to find salvation through Jesus? To all these questions, John Gager answers no. First, he puts Paul's proselytizing in context. Paul was an apostle to the Gentiles, not the Jews. His most vehement arguments were directed not against Judaism but against competing apostles in the Jesus movement who demanded that Gentiles be circumcised and conform to Jewish law in order to be saved. Moreover, Paul relied on rhetorical devices that were familiar to his intended audience but opaque to later readers of the letters. As a result, his message has been misunderstood by all succeeding generations. Reinventing Paul brilliantly sets forth a controversial interpretation of Paul's teaching. This thought-provoking portrait is essential reading for theologians and lay people, historians and philosophers, Christians and Jews.

The second volume in this two-volume work studying the initial developments of anti-Judaism within the church examines the evolution of the Christian faith in its social context as revealed by evidence such as early patristic and rabbinic writings and archaeological findings.