By Miriam S. Taylor
Opposed to the scholarly consensus that assumes early Christians have been concerned in a contention for converts with modern Jews, this publication exhibits that the goal of patristic writers was once fairly a symbolic Judaism, and their target used to be to outline theologically the younger church's id. In opting for and categorizing the hypotheses recommend by means of sleek students to shield their view of a Jewish-Christian "conflict", this ebook demonstrates how present theories have generated defective notions concerning the perceptions and motivations of historic Christians and Jews. past its relevance to scholars of the early church, this booklet addresses the broader query of Christian accountability for contemporary anti-Semitism. It indicates how the focal point on a supposedly social competition, obscures the intensity and disquieting nature of the connections among early anti-Judaism and Christian id.
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Extra info for Anti-Judaism and Early Christian Identity: A Critique of the Scholarly Consensus (Studia Post-Biblica)
I wish to warn you, though I am less than you, not to fall into the snare of vain doctrine, but to be convinced of the birth and passion and resurrection which took place at the time of the procuratorship of Pontius Pilate" (XI. 1). l). 2; cf. also Gaston 1986a: 38). l). If we keep the main dirust of the letter in mind, and if we do not simply assume that any reference to Judaism must by defiiution be polemical in intent, then it becomes evident that Ignatius' anti-Jewish passages are not injunctions against judaizing, but radier illustrative arguments directed at die dissenters to whom Ignatius addresses his main appeal.
Chrysostom sometimes is carried away by his own metaphcffs" (Meeks & Wilken 1978: 32). He admits himself that he has come to lust for combat against the Jews. The real concem of the homilies, conclude Meeks and Wilken, is not with the Jews as aggressors, but with die strange Christian attraction to Judaism, which die church father seeks to curb. "The remedies which Chrysostom prescribes also support the impression that he feared Christian fascination with Judaism more than active Jewish recmitment of Christians" (Meeks & Wilken 1978: 33).
2; cf. also Gaston 1986a: 38). l). If we keep the main dirust of the letter in mind, and if we do not simply assume that any reference to Judaism must by defiiution be polemical in intent, then it becomes evident that Ignatius' anti-Jewish passages are not injunctions against judaizing, but radier illustrative arguments directed at die dissenters to whom Ignatius addresses his main appeal. Chapter VIII begins as follows: "Be not led astray by strange doctrines or by old fables which are profidess.
Anti-Judaism and Early Christian Identity: A Critique of the Scholarly Consensus (Studia Post-Biblica) by Miriam S. Taylor