The Ways That Never Parted: Jews and Christians in Late Antiquity and the Early Middle Ages
Annette Yoshiko Reed
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In this first paperback edition of a volume originally published by Mohr Siebeck in 2003, stellar international scholars question whether there in fact was a "parting of the ways" between Judaism and Christianity. Includes a new preface by the editors discussing scholarship since 2003.
list in Avot is more internal than heresiological in function, consistent with the relative lack of concern about minim among early Rabbis. Whereas Tropper stresses the internal orientation of the early rabbinic movement in Roman Palestine, Naomi Koltun-Fromm points to the cultural contacts between rabbinic Jews and Syriac Christians in thirdand fourth-century Sassanid Mesopotamia. In "Zippora's Complaint: 'Moses is Not Conscientious in the Deed!' Exegetical Traditions of Moses' Celibacy,"
civic life - itself fostered and amplified the stridency of or thodox rhetoric. What more can we say about this intimacy, and these patterns of city life? Jews, Gentiles, and "Missions" In the baths and in the schools, in the courts and in the curiae, in theatres, amphitheatres, and hippodromes - where there were Greeks (and, later, Romans) there were Jews. But Jews in the Diaspora had another form of communal life that structured their time and their activities: Jews had the synagogue. A huge
how do those issues affect our historical understandings? Complexity is the normal state of human social existence, and complexity is certainly the rule with reference to the situations under examination here. Prior to the emergence of self-conscious "Christianity," and even after that, there was significant diversity within the seedbed from which classical Judaism emerged. And from its very start within that seedbed, Christian varieties would also be expected to be in evidence - is it likely
interactions and debates with local Jews. Much, of course, had changed in 150 years: Christianity had inverted its position in the Roman Empire, from marginal and illicit to central and powerful. In this religious and cultural climate, Jerome moved to Bethlehem in the 380s, and there for close to thirty years produced biblical translations, commentaries, and sermons in which he explicitly relied on Jewish informants and teachers. Yet if we might read Origen's rhetoric of Jewish knowledge from the
17.2a So he incited Nicetes, the father of Herod and the brother of Alee, to beg the magistrate not to give up his body, 17.2b "Lest," he said, "they abandon the Crucified and begin to worship this man." 17.2c And with the Jews suggesting and urging these things, the Jews who watched as we were about to take him from the fire. 18.1 When the centurion, then, saw the contentiousness caused by the Jews, he put him in the center, as they usually do, and burned him ... Without the lengthy