By Stephen G. Wilson

The interval because the shut of worldwide battle II has been agonizingly introspective—not least as a result ache of reassessing Christianity’s perspective to Judaism. The early Christian fabrics have frequently been tested to evaluate their position within the long-standing damaging perspective of Christians to Jews. the incentive for the early church’s occasionally harsh angle used to be in part theological—it had to outline itself over opposed to its parent—and partially sociological—it had to clarify the road that divided the fledgling crew of Christian believers fromt he team with which it was once probably to be burdened. This selection of reviews emphasizes the context and historical past of early Christianity in reconsidering the various vintage passages that experience contributed to the improvement of anti-Judaism in Christianity. the second one quantity during this two-volume paintings learning the preliminary advancements of anti-Judaism in the church examines the evolution of the Christian religion in its social context as printed by means of facts similar to early patristic and rabbinic writings and archaeological findings.

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Extra info for Anti-Judaism in Early Christianity, Volume 2: Separation and Polemic (Studies in Christianity and Judaism, Etudes sur le christianisme et le judaïsme, Volume 2)

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Since phrases like "the wicked arts and snares of the prince of this world" are really not very helpful in determining the nature of the teaching, let us look at the report of an actual confrontation: "I heard some saying, 'If I do not find [something] in the archives, I do not believe [it] in the gospel,' and when I said to them 'It is written [in scripture],' they answered me, 'That is the question' " (Phld. 8:2). Ignatius is not the best exegete of what would later be called the Old Testament, and it seems that he lost this argument.

When equating Jesus with the "stone" mentioned in a group of biblical texts he adds parenthetically: "Is then our hope (elpis) on a stone? God forbid" (6:3), in obvious anticipation of his discussion of the Temple in chapter 16: "1 will also speak with you concerning the Temple (peri tou naou), and show how the wretched men erred by putting their hope (elpisan) on the building. " (16:1). Similarly, in his strained exegesis of a "land flowing with milk and honey," the Temple is again plainly in view: "For, my brethren, the habitation of our hearts is a shrine holy (naos hagios27) to the Lord" (6:15).

8 See, in particular, P. Prigent, Epître de Barnabe I-XVI et ses sources (Paris: Gabalda, 1961) and H. VVindisch, Der BarnabasbHef (Tübingen: Mohr [Paul Siebeck], 1920). 19 dently be limited to a single geographic region that would only prove helpful in determining the provenance of the underlying source and not the work as a whole. Arguments drawn from hermeneutical principles, weak as they are, might succeed if the material examined could be shown to have originated with the author (whom we will call "Barnabas") independent of his other sources.

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