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 aim of patristic writers was once quite a symbolic Judaism, and their goal was once to outline theologically the younger church's identification. In selecting and categorizing the hypotheses recommend through sleek students to safeguard their view of a Jewish-Christian "conflict", this booklet demonstrates how present theories have generated defective notions concerning the perceptions and motivations of old 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 indicates 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 id.
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Extra info for Anti-Judaism and Early Christian Identity: A Critique of the Scholarly Consensus (Studia Post-Biblica)
On Spectacles 30). Origen also expresses hostility against tiie Jews on account of tiieir unbelief, and he portrays this as the cause of their present and future downfall. On account of their unbelief and other insults which they heaped upwi Jesiis, the Jews will not only suffer more than others in that judgment which is believed to impend over die worid, but have even already endured such sufferings. For what nation is in exile from dieir own meU:opolis, and ftom the place sacred to the worship of dieir fadiers, save die Jews alaie?
The Judaism opposed in the Christian writings is somehow devoid of life and substance, and the Jewish disputant in the texts lacks credibility as a real opponent. This fact has not escaped the notice of modem scholars. Rosemary Ruether comments on the one-sided character of the Christian arguments against Judaism: "the Jew in the dialogue represents what die Christians thought Jews would say rather than representing an authentic dialogue where the Jew is allowed to give his own arguments in his own terms" (Ruether 1976: 165-66).
On Jews as proselytizers refer back to beginning of this chapter, under heading Christianizing Presuppositions. 28 CHAPTER ONE Because the Jewish sources make no specific references to judaizers, Simon recognizes that he can do no more than hypothesize about the "Jews' reactions to those Christians who complied with dieir rites". 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.