Anti-Judaism in Early Christianity, Volume 2: Separation and by Stephen G. Wilson

By Stephen G. Wilson

The interval because the shut of worldwide battle II has been agonizingly introspective—not least as a result of discomfort of reassessing Christianity’s perspective to Judaism. The early Christian fabrics have frequently been tested to evaluate their position within the long-standing adverse angle of Christians to Jews. the inducement for the early church’s occasionally harsh angle was once partially theological—it had to outline itself over opposed to its parent—and partially sociological—it had to clarify the road that divided the fledgling team of Christian believers fromt he crew with which it used to be probably to be burdened. This number of reports emphasizes the context and historical past of early Christianity in reconsidering a few of the 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 way of facts akin 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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T h e intimate relationship between Christian exegesis and the right action can be seen in Barnabas' introductory remarks: T h e r e arc t h e n three doc n i n e s of the f o r d : "the h o p e oi life" is the b e g i n n i n g a n d e n d o f o u r faith; r i g h t e o u s n e s s is the b e g i n n i n g a n d e n d o f j u d g e m e n t ; love o f joy a n d o f g l a d n e s s is testimony o f the works o f righteousness [ergon dikaiosynès]. (7) For the Lord has m a d e k n o w n to us t h r o u g h the p r o p h e t s things past and things present a n d lias given us the first fruits of t h e taste of things to c o m e ; a n d w h e n we see these t h i n g s c o m i n g to pass o n e by o n e , as he said, we o u g h t to m a k e a richer a n d d e e p e r o f f e r i n g f o r f e a r o f him.

Separation and Polemic 20 tie's more likely place of origin. T h e r e are a number of additional arguments which seem to tip the balance in favour of the SyroPalestinian alternative. In attempting to dismiss circumcision as a sign of the covenant, Barnabas chides his audience saying: But you will say, surely the p e o p l e has received circumcision as a seal? Yes, but [alia kai] every Syrian and every Arab a n d all the priests o f the idols have been circumcised; are then these also within their covenant?

L. Williams, "The Date of the Epistle of Barnabas," JTS 24 (1933), 337-46; and more recently P. Prigent, in his introduction to Prigent and Kraft, Epître de Barnabe: introduction, traduction et notes, SC, 172 (Paris; du ('erf, 1971), and K. Wengst, Tradition und Theologie des Barnabasbnefs (Berlin; de Gruyter, 1971). 5 Though awkward, the designation "Syro-Palestine" is not inappropriate for our period. Accor ding to the Mishna, Syria's status was a matter of considerable debate, with R. Aqiva and R.

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