By Miriam S. Taylor
Opposed to the scholarly consensus that assumes early Christians have been concerned in a competition for converts with modern Jews, this ebook indicates that the objective of patristic writers was once particularly a symbolic Judaism, and their target used to be to outline theologically the younger church's id. In determining and categorizing the hypotheses recommend by way of sleek students to shield their view of a Jewish-Christian "conflict", this publication demonstrates how present theories have generated defective notions concerning the perceptions and motivations of historical Christians and Jews. past its relevance to scholars of the early church, this e-book addresses the broader query of Christian accountability for contemporary anti-Semitism. It exhibits how the point of interest on a supposedly social competition, obscures the intensity and disquieting nature of the connections among early anti-Judaism and Christian identification.
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Additional resources for Anti-Judaism and Early Christian Identity: A Critique of the Scholarly Consensus (Studia Post-Biblica)
He tums, therefore, for assistance and confirmation of his theory to the imprecations of John Chrysostom. i3 xhis reading of Chrysostom is questionable, however. So much so, diat odier scholars have sought to temper Simon's claim. Wayne Meeks and Robert Wilken, for instance, argue that Simon fails to distinguish here between the real substance of Chrysostom's accusations, and the rhetOTical excesses of the renowned Christian orator, ^fceks and Wilken offer an altemative explanation of die church father's accusations against the Jews.
That Ignatius labelled diese Philadelphians as "interpreters of Judaism" need not tell us anything about dieir connection to die neighbouring synagogue. It is possible that not even die heretics themselves accepted this designation. Perhaps it was even intended as an insult to provoke them. Life "according to Judaism" in Magnesians It is generally assumed that Ignatius was jdso ccxnbatting judaizing practices in his letter to die church in Magnesia. Here he seems to condenm ble. The LXX or Septuagint is Uie most influential of the Greek versions of the Hebrew Bi- Several scholars argue that the judaizers condemned in Philadelphians and Magnesians are one and die same group.
But such a development would have been peculiar to the altered circumstances that governed Jewish-Christian relations in die Constantinian world, and should in no way be viewed as the continuation of influences prevalent in the earlier period. ^^ The claim that one model of interaction applies universally to relations between two groups over a period of centuries is a bold one. Continuity over such an extended period would be remarkable if it could be proven, but it would need solid proof to be convincing.