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Among the world's religions, Christianity and Judaism are the most symmetrical. But in our day of religious tolerance, a tendency to overlook the vital differences between the two religions in the name of good will can undermine constructive Jewish-Christian dialogue. In this book, Bruce D. Chilton describes early Christian thought and Jacob Neusner describes early Judaic thought on fundamental issues such as creation and human nature, Christ and Torah, sin and atonement, and eschatology. At the end of each chapter, each assesses the other's perspective, and a final chapter explains why the authors believe theological confrontation--not just comparison--defines the task of interfaith dialogue today.
This book tells the story of the formation of classical Judaism and orthodox Christianity as parallel yet interlocking histories. Here, in a series of chapters written by leading scholars in this country and in Israel, the reader is offered a general account of how, during the first six centuries of the Common Era, Judaism and Christianity took the form we recognize today.
In Jewish, Christian, and Classical Exegetical Traditions in Jerome’s Translation of the Book of Exodus: Translation Technique and the Vulgate, Matthew Kraus offers a layered understanding of Jerome’s translation of biblical narrative, poetry, and law from Hebrew to Latin. Usually seen as a tool for textual criticism, when read as a work of literature, the Vulgate reflects a Late Antique conception of Hebrew grammar, critical use of Greek biblical traditions, rabbinic influence, Christian interpretation, and Classical style and motifs. Instead of typically treating the text of the Vulgate and Jerome himself separately, Matthew Kraus uncovers Late Antiquity in the many facets of the translator at work—grammarian, biblical exegete, Septuagint scholar, Christian intellectual, rabbinic correspondent, and devotee of Classical literature.
Invoking a concept as simple as it is brilliant, F. E. Peters has taken the basic texts of the three related--and competitive--religious systems we call Judaism, Christianity, and Islam and has juxtaposed them in a topical and parallel arrangement according to the issues that most concerned all these "children of Abraham." Through these extensive passages, and the author's skillful connective commentary, the three traditions are shown with their similarities sometimes startlingly underlined and their well-known differences now more profoundly exposed. What emerges from this unique and ambitious work is a panorama of belief, practice, and sensibility that will broaden our understanding of our religious and political roots in a past that is, by these communities' definition, still the present. The hardcover edition of the work is bound in one volume, and in the paperback version the identical material is broken down into three smaller but self-contained books. The second, "The Word and the Law and the People of God," discusses the scriptures of the three faiths in various contexts, exegetical and legal. Throughout the work we hear an amazing variety of voices, some familiar, some not, all of them central to the primary and secondary canons of their own tradition: alongside the Scriptural voice of God are the words of theologians, priests, visionaries, lawyers, rulers and the ruled. The work ends, as does the same author's now classic Children of Abraham, in what Peters calls the "classical period," that is, before the great movements of modernism and reform that were to transform Judaism, Christianity, and Islam.
This brief survey text tells the story of Judaism. Through the lens of modern biblical scholarship, Christine Elizabeth Hayes explores the shifting cultural contexts-the Babylonian exile, the Roman Empire, the Byzantine period, the rise of Christianity-that affected Jewish thought and practice, and laid the groundwork for the Talmudic era and its modern legacy. Thematic chapters explore the evolution of Judaism through its beginnings in biblical monotheism, the Second Temple Period in Palestine, the interaction of Hellenism and Judaism, the spread of rabbinic authority, and the essence of ethno-religious Jewish identity.
This book is dealing with the relations between the Rabbinical Judaism and the Early Christianity. It studies the continuities and the mutations and clarifies the factors of influences and the polemics between these two traditions. Ce livre s'intéresse aux relations entre le judaïsme rabbinique et le christianisme primitif. Il étudie les continuités et les ruptures et clarifie les facteurs d'influences et les polémiques entre les deux traditions.
What do we know about the history, literature, and religion of Judaism in its formative age? How do we know it, and why does it matter? In Studying Classical Judaism, renowned scholar and author Jacob Neusner addresses these and other important questions. Applying many of the same methods Christian scholars use to study Christianity, Neusner outlines what we now know about ancient Judaism. He points out the core-belief of normative Judaism and reveals the methodological underpinnings of the most cogent and up-to-date interpretations of the texts that determined classical Judaism.
Renowned scholar Alan F. Segal offers startlingly new insights into the origins of rabbinic Judaism and Christianity. These twin descendants of Hebrew heritage shared the same social, cultural, and ideological context, as well as the same minority status, in the first century of the common era. Through skillful application of social science theories to ancient Western thought, including Judaism, Hellenism, early Christianity, and a host of other sectarian beliefs, Segal reinterprets some of the most important events of Jewish and Christian life in the Roman world. For example, he finds: — That the concept of myth, as it related to covenant, was a central force of Jewish life. The Torah was the embodiment of covenant both for Jews living in exile and for the Jewish community in Israel. — That the Torah legitimated all native institutions at the time of Jesus, even though the Temple, Sanhedrin, and Synagogue, as well as the concepts of messiah and resurrection, were profoundly affected by Hellenism. Both rabbinic Judaism and Christianity necessarily relied on the Torah to authenticate their claim on Jewish life. — That the unique cohesion of early Christianity, assuring its phenomenal success in the Hellenistic world, was assisted by the Jewish practices of apocalypticism, conversion, and rejection of civic ritual. — That the concept of acculturation clarifies the Maccabean revolt, the rise of Christianity, and the emergence of rabbinic Judaism. — That contemporary models of revolution point to the place of Jesus as a radical. — That early rabbinism grew out of the attempts of middle-class Pharisees to reach a higher sacred status in Judea while at the same time maintaining their cohesion through ritual purity. — That the dispute between Judaism and Christianity reflects a class conflict over the meaning of covenant. The rising turmoil between Jews and Christians affected the development of both rabbinic Judaism and Christianity, as each tried to preserve the partly destroyed culture of Judea by becoming a religion. Both attempted to take the best of Judean and Hellenistic society without giving up the essential aspects of Israelite life. Both spiritualized old national symbols of the covenant and practices that consolidated power after the disastrous wars with Rome. The separation between Judaism and Christianity, sealed in magic, monotheism, law, and universalism, fractured what remained of the shared symbolic life of Judea, leaving Judaism and Christianity to fulfill the biblical demands of their god in entirely different ways.
How did Jews perceive the first Christians? By what means did they come to appreciate Christianity as a religion distinct from their own? In The Christian Schism in Jewish History and Jewish Memory, Professor Joshua Ezra Burns addresses those questions by describing the birth of Christianity as a function of the Jewish past. Surveying a range of ancient evidences, he examines how the authors of Judaism's earliest surviving memories of Christianity speak to the perspectives of rabbinic observers who were conditioned by the unique circumstances of their encounters with Christianity to recognize its adherents as fellow Jews. Only upon the decline of the Church's Jewish demographic were their successors compelled to see Christianity as something other than a variation of Jewish cultural expression. The evolution of thought in the classical Jewish literary record thus offers a dynamic account of Christianity's separation from Judaism counterbalancing the abrupt schism attested in contemporary Christian texts.
In this book, Jacob Neusner gives an introductory, systematic, and holistic account of the theology and practice of Rabbinic Judaism, which emerged, along with Christianity, from antiquity and formed the classical statement of Judaism to the present day. He offers a description of beliefs and practices, theology as expressed in mythic narratives, and norms of ritual and symbolic behavior. Neusner also discusses: revelation and scripture, the doctrine of God, the definition of the holy, the chain of tradition embodied in the story of the written and oral Torah, the intervention of God in history through miracles, sacred space, atonement and repentance, death and afterlife, and art and symbol in Judaism.