Nazarene Jewish Christianity: From the End of the New Testament Period Until Its Disappearance in the Fourth Century
Format: PDF / Kindle (mobi) / ePub
A comprehensive study of the immediate heirs of the earliest Jerusalem church, their relations with both synagogue and the growing Gentile church. Dr. Pritz analyzes all sources, Jewish, Christian, and pagan, which can throw light on the sect and its ultimate mysterious disappearance. He deals also with the Birkat haMinim and the historicity of the flight to Pella.
lifetime, has tended to polarize scholars ever since — especially o n Catholic-Protestant lines. (See the survey of O. Zockler, Hieronymus [Gotha, 1 8 6 5 ] , pp. 4 7 3 - 4 7 6 . ) This s e e m s to have begun with Luther himself (Grutzmacher, "Jerome," ERE V I I ( 1 9 1 4 ] 4 9 7 - 5 0 0 ) and manifestly continues until today. On one extreme one m a y find a doting panegyric such as that of the 16th century Castillian monk, F.J. de Sigiienza; on the other extreme blasts such as those
frequently attested to in the talmudic sources." It is clear that the Nazarenes considered the final authority in any such debate to be the Old Testament and not later rabbinic interpretation, i.e. they re jected the concept of halakah. With this one may compare the words of Jesus as recorded in John's gospel near the turn of the first century: 79 Search the scriptures, because you think that in them you have eternal life; and it is these that bear witness of m e . . . Do not think that I will
9:1-4 The Nazarenes, whose opinion I have set forth above, try to explain this passage in the following way: When Christ came and his preaching shone out, the land of Zebulon and Naphtali first of all were freed from the errors of the Scribes and Pharisees and he shook off their shoulders the very heavy yoke of the Jewish tradi tions. Later, however, the preaching became more dominant, that means the preaching was multiplied, through the Gospel of the apostle Paul who was the last of all the
The significance of this passage hinges on the lone Greek word SeoTeptotal, which we saw in its form SeuTeprioetc, in the first quotation. Schmidtke sug gested that its appearance is proof of Jerome's use of a Greek source (i.e. Apol linaris). It stands, he noted, in the place of the Hebrew word f IS? ('arfz), which we saw in other forms also at Isa. 8:12,13. But does the appearance of this word in two of the five pasages necessitate an underlying Greek text? 89 90 The word Seotepwoeig and
describes how various cities around the country were destroyed (KCtTaoTpeqMiuevoi) or burned (uTrojrpfioavTSc;). Pella is not mentioned again in the lengthy following description of what happened to these and other cities, and from Josephus' words no general rule can be fixed whereby we could determine indirectly what happened to Pella's Jewish inhabitants. In Gerasa (480), for example, the Gentile inhabitants protected and aided their Jewish fellow-citizens, while in Scythopolis (466-468) the