By Stephen G. Wilson
The interval because the shut of worldwide conflict II has been agonizingly introspective—not least as a result of discomfort of reassessing Christianity’s angle to Judaism. The early Christian fabrics have frequently been tested to evaluate their position within the long-standing unfavourable perspective of Christians to Jews. the incentive for the early church’s occasionally harsh perspective was once partially theological—it had to outline itself over opposed to its parent—and in part sociological—it had to clarify the road that divided the fledgling workforce of Christian believers fromt he crew with which it was once probably to be pressured. This selection of stories emphasizes the context and background of early Christianity in reconsidering the various vintage passages that experience contributed to the improvement of anti-Judaism in Christianity. the second one quantity during this two-volume paintings learning the preliminary advancements of anti-Judaism in the church examines the evolution of the Christian religion in its social context as printed via facts akin to early patristic and rabbinic writings and archaeological findings.
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Additional info for Anti-Judaism in Early Christianity, Volume 2: Separation and Polemic (Studies in Christianity and Judaism, Etudes sur le christianisme et le judaïsme, Volume 2)
No temple of God can exist other than the spiritual temple which is the Christian believer. Polemic against the Bet Ha-midrash Barnabas' attack on the f e m pie is persuasive only insofar as one accepts the underlying premise of the epistle as a whole—Christians alone are capable of understanding God's will because, as heirs to the covenant, they have been vouchsafed the unique gift of interpreting scripture as God intended. Jewish exegetes, on the other hand, misinterpret scripture and as a consequence their exegetically derived practices are mistaken.
Somewhat similar hermeneutical principles were employed at Qumran and by Paul, so we can assume that these principles enjoyed some currency in Palestine and other regions nearby. T h e attempt to locate the epistle on the basis of hermeneutical principles is further complicated by the work's probable dependence on earlier Christian testimonial for even if a hermeneutical principle could confi4 LAV. Barnard, in a series of articles between 1958 and 1966, and R. A. Kraft, Barnabas and the Didache, The Apostolic Fathers, vol.
Hilgenfeld, ZxvTh, in a series of articles between 1858 and 1871. not available to us. M. Smallwood, "Domitian's Attitude toward the Jews and Judaism," Class. Phil. 51 (1956), 1-13. 22 Separation and Polemic nated by the figure of a palm tree—the symbol of Judea. It is surely no accident that this iconographie representation contrasts sharply with the Judaea capta series of his predecessors. T h e majority of these Flavian coins also show a central palm tree, but, as might be expected of coins celebrating the defeat of Judea, the palm is flanked by a seated weeping woman and a standing centurion.