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Current scholarship in the study of ancient Christianity is now available to nonspecialists through this collection of essays on anti-Judaism in the New Testament and in New Testament interpretation. While academic writing can be obscure and popular writing can be uncritical, this group of experts has striven to write as simply and clearly as possible on topics that have been hotly contested. The essays are arranged around the historical figures and canonical texts that matter most to Christian communities and whose interpretation has fed the negative characterizations of Jews and Judaism. A select annotated bibliography also gives suggestions for further reading. This book should be an excellent resource for academic courses as well as adult study groups.
This volume is a systematic critique of the anti-Jewishness of the New Testament. Its primary purpose is to delineate what the New Testament authors intended to convey to their respective audiences concerning the Jewish people. That is, this volume is concerned with the initial meaning intended by the New Testament authors and how this intended meaning directly and with forethought contributed to Christian anti-Judaic1 thought and action. We will investigate how and why the New Testament authors created this anti-Judaic climate. Analysis of the Gospel stories demonstrates that anti-Judaism is woven into the fabric of a significant part of the New Testament narrative. This narrative has provoked bitter condemnation and persecution of Jews. The Jewish people were cast in the role of a dark satanic force as a systematic denigration and demonization of the Jews took place. It is to its harsh and bitter polemic against the entire Jewish people that one must ascribe the accusations of the Jews being Christ-killers and children of Satan and the later embellishments of Jews as host desecrators, ritual murders, and well-poisoners. Post-New Testament developments of Christian anti-Judaism are not central to this study. In pursuing our investigation we will make a distinction between what was originally intended by the New Testament authors and the usage made of their works to meet the anti-Judaic needs of the subsequent church. Conclusions reached by later interpreters that have often been attributed to the authors of the Gospels are not our primary concern. It is not a question of how, or to what extent, the New Testament passages concerning Jews and Judaism were misused or misread in later centuries, but of what they were meant to mean in the first place. Thus, our focus will be on what the authors meant to convey to their respective contemporary audiences about the Jews. What would the New Testaments audience have understood from the information its various authors provided? What meaning would a reader derive from a particular text? Is the New Testament anti-Jewish or is it merely an accurate report of events as they took place? Answers can only come through an examination of the relevant passages in their specific literary contexts, as well as in the context of the struggles, aspirations, and theologies of the early church. Special attention must be paid to the relationship between the church and the Roman authorities, on the one hand, and the synagogue, on the other hand, at the time the various books of the New Testament were written and to polemics within the early church community. The New Testament was not written solely to condemn the Jews. But, in the process of developing the several story lines that evolved into the four respective canonical Gospels, the early church adopted a decidedly anti-Judaic stance. Consequently, in its final form, instances of anti-Judaic sentiment are found in much of the New Testament, the Gospels in particular. This animosity has to do as much with politics as with theological doctrine, relations with the Roman imperial authorities as with displacing Jews and Judaism. If pre-Gospel traditions already included anti-Judaic elements, they were now systematically exploited. There was a growing need to explain why Israel, Gods chosen people, had rejected Jesus and the message of his disciples. How could this be reconciled with Gods will? In presenting Jesus as the Messiah and Christianity as superseding Judaism, Paul and the authors of the Gospels and Acts, in particular, indict the Jewish people for the death of Jesus and spread antipathy of Jews and Judaism as part of a program to achieve Christian ascendancy. The historicized core myths that provide the basis for the New Testament missionary program were shaped and reshaped to show that the church possessed full authenticity and validity contra Jews and Judaism. The New Testament auth
This book is a collection of letters from a religious Jew in Israel to a Christian friend in Barcelona on life as an Orthodox Jew. Equal parts lighthearted and insightful, it's a thorough and entertaining introduction to the basic concepts of Judaism.
An examination and evaluation of the anti-Jewish polemic in the Gospels as reflected in the scholarly debate over the last 15 years.
No one would disagree with the assessment that Christians, over the centuries, have been guilty of anti-Semitism, sometimes with barbarous results. The real question is not whether individual Christians have been anti-Semites, but whether anti-Semitism is somehow ingrained in the very roots of Christianity, in its very essence. Rosemary Ruether has declared that anti-Semitism is the other side of Christology, the inevitable fallout of placing Jesus at the right hand of the Father.The contributors to this volume consider that larger question from several vantage points. Their findings are vitally important for Christians and Jews alike. Not only do they explore the beginnings of Christian anti-Semitism, they help us understand the dynamics of the religious impulse for all peoples and all times.The contributors to this volume include John C. Meagher, Douglas R.A. Hare, Lloyd Gaston, John T. Townsend, David Efroymson, Monika K. Hellwig, Gregory Baum, John T. Pawlikowski, Douglass J. Hall, Alan T. Davies, Terence R. Anderson, and Rosemary R. Ruether.
The period since the close of World War II has been agonizingly introspective—not least because of the pain of reassessing Christianity’s attitude to Judaism. The early Christian materials have often been examined to assess their role in the long-standing negative attitude of Christians to Jews. The motivation for the early church’s sometimes harsh attitude was partly theological—it needed to define itself over against its parent—and partly sociological—it needed to make clear the line that divided the fledgling group of Christian believers fromt he group with which it was most likely to be confused. This collection of studies emphasizes the context and history of early Christianity in reconsidering many of the classic passages that have contributed to the development of anti-Judaism in Christianity. The volume opens with an essay that clearly delineates the state of the question of anti-Judaism in early Christianity. Then follow discussions of specific passages in the writings of Paul as well as the Gospels.
Stories of Jesus' passion and death lie at the core of Christian identity. They offer an encounter with his experience of the human condition: betrayals by those closest to him, his own fear of death, uncertainty about God's will, and the endurance of terrible suffering and an ignominious death. From generation to generation, these stories have functioned in sacred and saving ways for Christians. Yet, misinterpretations of the passion narratives have rationalized hostility to and violence against Jews as "Christ killers". This sacrilegious telling cries out for redemption. Redeeming Christianity's sacred story requires respect, even awe, for its power; demands rigorous examination of the history between Jews and Christians and the ethical obligation to be altered by this history; and entails pursuing solid biblical scholarship, principles for reinterpreting troubling texts, and incorporation into Christian spirituality. Redeeming Our Sacred Story challenges us to forge more just relations between Jews and Christians. It witnesses to the world that reconciliation is possible. (Back cover).
Series: Jewish and Christian Heritage, 1 Is the Gospel of John anti-Jewish? What would this mean in the context of the original writer, of his community, the final text and its first readers? Who, precisely, are the Ioudaioi who are so scathingly criticized in the Gospel - “Judeans”, perhaps, or some other more specific group than the Jewish nation as a whole? What are the implications for New Testament study and for Christian theology in the light of the troubled history of relations between Judaism and Christianity? The papers in this volume were presented at the special international colloquium held in January 2000 in Leuven, Belgium, which was convened to assemble the world’s leading experts on John’s Gospel and issues of anti-Judaism for a thorough assessment of the state of the question. The result is a fascinating panorama of the issues and of current approaches to them, and an extremely valuable resource for further work on anti-Judaism in the Christian tradition. Contents: 1. Wrestling with Johannine Anti-Judaism: A Hermeneutical Frame-work for the Analysis of the Current Debate - Reimund Bieringer, Didier Pollefeyt, Frederique Vandecasteele-Vanneuville 2. The Embarrassment of History: Reflections on the Problem of ‘Anti-Judaism’ in the Fourth Gospel - James D.G. Dunn 3. Anti-Judaism in the Fourth Gospel as a Theological Problem for Christian Interpreters R. Alan Culpepper 4. The Fourth Gospel and the Salvation of Israel: An Appeal for a New Start Stephen Motyer 5. Anti-Judaism in Revelation? A Response to Peter Tomson - Jan Willem van Henten 6. Anti-Judaism in the Fourth Gospel - Judith M. Lieu 7. Escape Routes as Dead Ends: On Hatred towards Jews and the New Testament, Especially in the Gospel of John - Simon Schoon 8. The Coming Son of Man Became Flesh. High Christology and Anti-Judaism in the Gospel of John - Bertold Klappert 9. “Abraham is our Father” (John 8:39)The Gospel of John and the Jewish-Christian Dialogue - Hendrik Hoet 10. Biblical Thinking as the Wisdom of Love - Roger Burggraeve 11. The Identity of the ‘Jews’ for the Readers of John - Johannes Beutler 12. The ‘Jews’ in the Gospel of John - Henk Jan de Jonge 13. The Depiction of ‘the Jews’ in John’s Gospel. Matters of Behavior and Identity - M.C. de Boer 14. Speaking of the Jews .‘Jews’ in the Discourse Material of the Fourth Gospel - Raymond F. Collins 15. ‘Jews’ in the Gospel of John as Compared with the Palestinian Talmud, the Synoptics and Some New Testament Apocrypha - Peter J. Tomson 16. ‘Jews’ and Jews in the Fourth Gospel - Adele Reinhartz 17. The Nicodemus Enigma: The Characterization and Function of an Ambiguous Actor of the Fourth Gospel - Jean Marie Sevrin - 18. “Salvation is from the Jews.” The Parenthesis in John 4:22b - Gilbert van Belle 19. John and Judaism - C. Kingsley Barrett 20. “You Are of Your Father the Devil” in Its Context: Stereotyped Apocalyptic Polemic in John 8:38-47 - U.C. von Wahlde 21. Scriptural Dispute between Jews and Christians in John: Literary Fiction or Historical Reality? John 9:13-17, 24-34 as a Test Case - Maarten J.J. Menken 22. The Farewell Discourses (John 13:31–16:33) and the Problem of Anti-Judaism - Jean Zumstein 23. The Gospel of John: Exclusivism Caused by a Social Setting Different from That of Jesus (John 11:54 and 14:6) - James H. Charlesworth 24. Anti-Judaism in the Book of Revelation - Jan Lambrecht 25. The Canon – Understanding of Revelation – History of Reception and Effects. Problems of a Biblically Oriented Theo...
The articles brought together here use anti-Jewish disputational literature to shed light on the rise of anti-Judaism in the West. Christian theologians at this time were particularly interested to work out the relationship between Christianity and Judaism because they were in the process of clarifying their own doctrines under the influence of classical material which had not been fully utilised since late Antiquity. In this context a response to the continued and vociferous Jewish rejection of Christianity seemed all the more urgent. It is not for nothing that the output of anti-Jewish polemics rose sharply towards the end of the 11th century and simultaneously became more and more sophisticated. Many of the anti-Jewish ideas of later centuries go back to what was formulated in the 11th and 12th centuries.