By Peter Richardson, David Granskou
The interval because the shut of worldwide warfare II has been agonizingly introspective—not least end result of the soreness of reassessing Christianity’s perspective to Judaism. The early Christian fabrics have frequently been tested to evaluate their function within the long-standing destructive perspective of Christians to Jews. the inducement for the early church’s occasionally harsh perspective used to be 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 staff with which it was once probably to be pressured. This choice of experiences emphasizes the context and background of early Christianity in reconsidering a number of the vintage passages that experience contributed to the improvement of anti-Judaism in Christianity. the amount opens with an essay that essentially delineates the nation of the query of anti-Judaism in early Christianity. Then stick to discussions of particular passages within the writings of Paul in addition to the Gospels.
Read or Download Anti-Judaism in Early Christianity, Volume 1: Paul and the Gospels (Studies in Christianity and Judaism, Etudes sur le christianisme et le judaïsme, Volume 2) PDF
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Extra info for Anti-Judaism in Early Christianity, Volume 1: Paul and the Gospels (Studies in Christianity and Judaism, Etudes sur le christianisme et le judaïsme, Volume 2)
They "oppose all men"—a common anti-Semitic slogan. Paul used this epithet, however, in a theological way: they oppose the Gentiles by hindering Paul in his apostolic mission to bring to them God's Faul Ahead of His l ime: 1 Thess. 2:13-16 35 message of salvation. The "measure" of sins to be attributed to the Gentiles did not need rehearsal; for the Jews it was their attempt to frustrate God's plan of salvation which would serve to justify their condemnation in the apocalyptic Day. That all non-Christians would perish in the Day was an apocalyptic axiom for Paul and the Thessalonians at the point at which our letter was written.
F: For hoti as an indication of a quotation, cf. 3:11; Rom. 3:20 (dioti), etc. and J. Bonsirven, Exegese rabbinique et exégèse paulinienne (Paris: Beauchesne, 1938), 343. That Paul does not use the LXX's pas ion is probably because he uses zad in a theological sense in 2:19-20. G: T h e r e are three (four counting 2:14) conditional sentences in this section, all with ei + indicative, realis (BDF, 372). Paul can write unreal periods (BDF, 360, but there they are called "remarkably scarce") as in Gal.
Concerning 1 Corinthians 1 to 6, I concluded, "What does the oral information describing the situation in Corinth mean? " 12 Of course, knowledge of the ancient world is important to the interpretation of a Pauline letter. so varied that there is no single obvious background against which to place Paul's letters. Discoveries which have t nlarged our knowledge of certain movements or areas of thought have produc cd understandably but illogically, corresponding fads within Pauline scholarship. But the link between particular schools of thought or religious practices and Paul must be established by beginning with the text of his letters, not with the study of the Hellenistic world.
Anti-Judaism in Early Christianity, Volume 1: Paul and the Gospels (Studies in Christianity and Judaism, Etudes sur le christianisme et le judaïsme, Volume 2) by Peter Richardson, David Granskou