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Rome, as the center of the first-century world, was home to numerous ethnic groups, among which were both Jews and Christians. The dealings of the Roman government with these two groups, and their dealings with each other, are the focus of this book.t
of the Pope." --Book Jacket.
This volume revisits issues of empire from the perspective of Jews, Christians, and other Romans in the third to sixth centuries. Through case studies, the contributors bring Jewish perspectives to bear on longstanding debates concerning Romanization, Christianization, and late antiquity.
Rome, as the center of the first-century world, was home to numerous ethnic groups, among which were both Jews and Christians. The dealings of the Roman government with these two groups, and their dealings with each other, are the focus of this engaging book. Peter Richardson shows that inscriptions expand considerably our knowledge about synagogues in Rome. L. Michael White discusses what the archeological epigraphic evidence reveals about the synagogue and society of Ostia. Graydon F. Snyder explores the them of inculturation, looking closely at the level of interaction of Jews with non-Jews in Rome and of Christians with Roman culture. Leonard Victor Rutgers examines the inconsistent nature of Rome's legal policies toward the Jews. Rudolf Braendle and Ekkehard W. Stegemann detail the formation of the first Christian congregations already present. James S. Jeffers describes the family life of Jews and Christians in Rome. Carolyn Osiek discusses, from an insightful and unique perspective, the social character of Roman Christianity. James C. Walters considers the evolving relations between Christians and non-Christian Jews in Rome and how their interactions were affected by Roman intervention. William L. Lane traces the continuities and discontinuities in Roman Christianity in the period from Nero to Nerva. Finally, Chrys C. Caragounis, finding clues in Romans and '1 Clement', challenges much of the consensus concerning the social situation of Roman Christianity. Based on the latest biblical and historical scholarship and archaeological evidence, this volume will be a valuable resource for students of first-century Judaism and Christianity.
This book offers an engrossing portrayal of the early years of the Christian movement from the perspective of the Romans.
"Illustrated throughout in four-color pictures, Jesus and First-Century Christianity in Jerusalem traces the little-known story of the original Jewish-Christian community. Focusing on the first century (33-135 CE) in Jerusalem after the death of Jesus, the authors of this book present evidence to show that the Jerusalem community remained true to their Jewish heritage and had a connection with the Essenes. Jesus and First-Century Christianity in Jerusalem brings to light Christianity's Jewish connections and an appreciation of Christianity's Jewish heritage."--BOOK JACKET.
Flavius Josephus, the priest from Jerusalem who was affiliated with the Pharisees, is our most important source for Jewish life in the first century. His notice about the death of James the brother of Jesus suggests that Josephus knew about the followers of Jesus in Jerusalem and in Judaea. In Rome, where he lived for the remainder of his life after the Jewish War, a group of Christians appear to have flourished, if 1 Clement is any indication. Josephus, however, says extremely little about the Christians in Judaea and nothing about those in Rome. He also does not reference Paul the apostle, a former Pharisee, who was a contemporary of Josephus’s father in Jerusalem, even though, according to Acts, Paul and his activities were known to two successive Roman governors (procurators) of Judaea, Marcus Antonius Felix and Porcius Festus, and to King Herod Agrippa II and his sisters Berenice and Drusilla. The knowledge of the Herodians, in particular, puts Josephus’s silence about Paul in an interesting light, suggesting that it may have been deliberate. In addition, Josephus’s writings bear very little witness to other contemporaries in Rome, so much so that if we were dependent on Josephus alone we might conclude that many of those historical characters either did not exist or had little or no impact in the first century. Asiedu comments on the state of life in Rome during the reign of the Emperor Domitian and how both Josephus and the Christians who produced 1 Clement coped with the regime as other contemporaries, among whom he considers Martial, Tacitus, Pliny the Younger, and others, did. He argues that most of Josephus’s contemporaries practiced different kinds of silences in bearing witness to the world around them. Consequently, the absence of references to Jews or Christians in Roman writers of the last three decades of the first century, including Josephus, should not be taken as proof of their non-existence in Flavian Rome.
Religious Rivalries in the Early Roman Empire and the Rise of Christianity discusses the diverse cultural destinies of early Christianity, early Judaism, and other ancient religious groups as a question of social rivalry. The book is divided into three main sections. The first section debates the degree to which the category of rivalry adequately names the issue(s) that must be addressed when comparing and contrasting the social “success” of different religious groups in antiquity. The second is a critical assessment of the common modern category of “mission” to describe the inner dynamic of such a process; it discusses the early Christian apostle Paul, the early Jewish historian Josephus, and ancient Mithraism. The third section of the book is devoted to “the rise of Christianity,” primarily in response to the similarly titled work of the American sociologist of religion Rodney Stark. While it is not clear that any of these groups imagined its own success necessarily entailing the elimination of others, it does seem that early Christianity had certain habits, both of speech and practice, which made it particularly apt to succeed (in) the Roman Empire.
This volume discusses crucial aspects of the period between the two revolts against Rome in Judaea that saw the rise of rabbinic Judaism and of the separation between Judaism and Christianity. Most contributors no longer support the 'maximalist' claim that around 100 CE, a powerful rabbinic regime was already in place. Rather, the evidence points to the appearance of the rabbinic movement as a group with a regional power base and with limited influence. The period is best seen as one of transition from the multiform Judaism revolving around the Second Temple in Jerusalem to a Judaism that was organized around synagogue, Tora, and sages and that parted ways with Christianity.
Weber’s classic study which deals specifically with: Types of Asceticism and the Significance of Ancient Judaism, History and Social Organization of Ancient Palestine, Political Organization and Religious Ideas in the Time of the Confederacy and the Early Kings, Political Decline, Religious Conflict and Biblical Prophecy.