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Describes the Second Temple period (the first few centuries before and after the common era) and its influence on the development of Rabbinic Judaism, which is the foundation for all of modern Judaism.
A multidisciplinary appraisal of the Pharisees: who they were, what they taught, and how they’ve been understood and depicted throughout history For centuries, Pharisees have been well known but little understood—due at least in part to their outsized role in the Christian imagination arising from select negative stereotypes based in part on the Gospels. Yet historians see Pharisees as respected teachers and forward-thinking innovators who helped make the Jewish tradition more adaptable to changing circumstances and more egalitarian in practice. Seeking to bridge this gap, the contributors to this volume provide a multidisciplinary appraisal of who the Pharisees actually were, what they believed and taught, and how they have been depicted throughout history. The topics explored within this authoritative resource include: the origins of the Pharisees the meaning of the name “Pharisee” Pharisaic leniency, relative to the temple priesthood, in judicial matters Pharisaic concerns for the Jewish laity Pharisaic purity practices and why they became popular the varying depictions of Pharisaic practices and beliefs in the New Testament Jesus’s relationship to the Pharisees the apostle Paul and his situation within the Pharisaic tradition the question of continuity between the Pharisaic tradition and Rabbinic Judaism the reception history of the Pharisees, including among the rabbis, the church fathers, Rashi, Maimonides, Luther, and Calvin the failures of past scholarship to deal justly with the Pharisees the representations, both positive and negative, of the Pharisees in art, film, passion plays, and Christian educational resources how Christian leaders can and should address the Pharisees in sermons and in Bible studies Following the exploration of these and other topics by a team of internationally renowned scholars, this volume concludes with an address by Pope Francis on correcting the negative stereotypes of Pharisees that have led to antisemitic prejudices and finding resources that “will positively contribute to the relationship between Jews and Christians, in view of an ever more profound and fraternal dialogue.” Contributors: Luca Angelelli, Harold W. Attridge, Vasile Babota, Shaye J. D. Cohen, Philip A. Cunningham, Deborah Forger, Paula Fredriksen, Yair Furstenburg, Massimo Grilli, Susannah Heschel, Angela La Delfa, Amy-Jill Levine, Hermut Löhr, Steve Mason, Eric M. Meyers, Craig E. Morrison, Vered Noam, Henry Pattarumadathil, Adele Reinhartz, Jens Schröter, Joseph Sievers, Matthias Skeb, Abraham Skorka, Günter Stemberger, Christian Stückl, Adela Yarbro Collins, and Randall Zachman.
In Matthew 5:38-42, Jesus overrides the Old Testament teaching of 'an eye for eye and a tooth for a tooth' - the Lex Talionis law - and commands his disciples to turn the other cheek. James Davis asks how Jesus' teaching in this instance relates to the Old Testament talionic commands, how it relates to New Testament era Judaism and what Jesus required from his disciples and the church. Based on the Old Testament texts such as Leviticus 24, Exodus 22 and Deuteronomy 19, a strong case can be made that the Lex Talionis law was understood to have a literal application there are several texts that text of Leviticus 24 provides the strongest case that a literal and judicial application. However, by the second century AD and later, Jewish rabbinic leadership was essentially unified that the OT did not require a literal talion, but that financial penalties could be substituted in court matters. Yet there is evidence from Philo, Rabbi Eliezer and Josephus that in the first century AD the application of literal talion in judicial matters was a major and viable Jewish viewpoint at the time of Jesus. Jesus instruction represents a different perspective from the OT lex talionis texts and also, possibly, from the Judaism of his time. Jesus commands the general principle of not retaliation against the evil person and intended this teaching to be concretely applied, as borne out in his own life. JSNTS
Jesus was a Jew. That simple statement carries with it a millennia of cultural bias, persecution, and ignorance. David Ray Bourquin attempts to shed some light on what it meant to be a Jew during the Roman Period with this detailed, annotated bibliography of works in English. Following a brief introduction and guide on how to use the book, Bourquin divides his work into three major sections: A. Primary Sources; B. Books; and C. Periodical and Serial Articles. In each section, materials are arranged by subject, and in each sub-section in alphabetical order by main entry. Entries include complete bibliographical data, plus concise, descriptive, and analytical annotations. A glossary and four detailed indexes, all correlated to entry numbers, complete the volume. Every student of the period will want a copy of this carefully compiled bibliography.
This landmark work, which has shaped a generation of scholarship, compares the apostle Paul with contemporary Judaism, both understood on their own terms. E. P. Sanders proposes a methodology for comparing similar but distinct religious patterns, demolishes a flawed view of rabbinic Judaism still prevalent in much New Testament scholarship, and argues for a distinct understanding of the apostle and of the consequences of his conversion. A new foreword by Mark A. Chancey outlines Sanders‘s achievement, reviews the principal criticisms raised against it, and describes the legacy he leaves future interpreters.
Matthew wrote his Gospel from his perspective as a Jew. It is with sensitivity to this perspective that Father Harrington undertakes this commentary on the Gospel of Matthew. After an introduction, he provides a literal translation of each section in Matthew's Gospel and explains the textual problems, philological difficulties, and other matters in the notes. He then presents a literary analysis of each text (content, form, use of sources, structure), examines the text against its Jewish background, situates it in the context of Matthew's debate with other first-century Jews, and reflects on its significance for Christian theology and Christian-Jewish relations. Bibliographies direct the reader to other important modern studies.
This includes the evolution of the Hebrew religion as a projective response to the inner conflicts produced by the human family; the sociopsychological development of the Israelite kingdoms in Canaan; the fascinating duality of Jewish life in the "Diaspora"; and the emotional ties of the Jews to their idealized motherland from the Babylonian exile to modern political Zionism.
New to this expanded & updated edition are revisions of Ferguson's original material, updated bibliographies, & a fresh dicussion of first century social life, the Dead Sea Scrolls & much else.
The historical separation between Judaism and Christianity is often figured as a clearly defined break of a single entity into two separate religions. Following this model, there would have been one religion known as Judaism before the birth of Christ, which then took on a hybrid identity. Even before its subsequent division, certain beliefs and practices of this composite would have been identifiable as Christian or Jewish.In Border Lines, however, Daniel Boyarin makes a striking case for a very different way of thinking about the historical development that is the partition of Judaeo-Christianity. There were no characteristics or features that could be described as uniquely Jewish or Christian in late antiquity, Boyarin argues. Rather, Jesus-following Jews and Jews who did not follow Jesus lived on a cultural map in which beliefs, such as that in a second divine being, and practices, such as keeping kosher or maintaining the Sabbath, were widely and variably distributed. The ultimate distinctions between Judaism and Christianity were imposed from above by "border-makers," heresiologists anxious to construct a discrete identity for Christianity. By defining some beliefs and practices as Christian and others as Jewish or heretical, they moved ideas, behaviors, and people to one side or another of an artificial border—and, Boyarin significantly contends, invented the very notion of religion.