The Reception Of Jewish Tradition In The Social Imagination Of The Early Christians

The essays in this volume take as their theme the reception of Jewish traditions in early Christianity, and the ways in which the meaning of these traditions changed as they were put to work in new contexts and for new social ends. The contributors places emphasis on the internal variety and malleability of these traditions, which underwent continual processes of change within Judaism, and on reception as an active, strategic, and interested process. All the essays in this volume seek to bring out how acts of reception contribute to the social formation of early Christianity, in its social imagination (its speech and thought about itself) or in its social practices, or both. The volume challenges static notions of tradition and passive ideas of reception , stressing creativity and the significance of strong readings of tradition. It thus complicates standard narratives of the parting of the ways between Christianity and Judaism , showing how even claims to continuity were bound to make the same different.

The contributors to this volume take as their theme the reception of Jewish traditions in early Christianity, and the ways in which the meaning of these traditions changed as they were put to work in new contexts and for new social ends. Special emphasis is placed on the internal variety and malleability of these traditions, which underwent continual processes of change within Judaism, and on reception as an active, strategic, and interested process. All the essays in this volume seek to bring out how acts of reception contribute to the social formation of early Christianity, in its social imagination (its speech and thought about itself) or in its social practices, or both. This volume challenges static notions of tradition and passive ideas of 'reception', stressing creativity and the significance of 'strong' readings of tradition. It thus complicates standard narratives of 'the parting of the ways' between 'Christianity' and 'Judaism', showing how even claims to continuity were bound to make the same different.

Reveals the diversity and strangeness of early Christianity as seen by non-Christian contemporaries and by the modern world.

In Christian Origins and Hellenistic Judaism, Stanley E. Porter and Andrew W. Pitts assemble an international team of scholars whose work has focused on reconstructing the social matrix for earliest Christianity through reference to Hellenistic Judaism and its literary forms. Each essay moves forward the current understanding of how primitive Christianity situated itself in relation to evolving Greco-Roman Jewish culture. Some essays focus on configuring the social context for the origins of the Jesus movement and beyond, while others assess the literary relation between early Christian and Hellenistic Jewish texts.

Examines the continuity between early Christianity and Judaism - the focus of much controversy.

Magnus Zetterholm uses theoretical insights from the social sciences to deal with the complex issues raised by the parting of Judaism and Christianity, and the accompanying rise of Christian anti-Semitism in ancient Antioch. Unlike previous attempts to solve this problem have focused mainly on ideology, Zetterholm's excellent study emphasizes the interplay between sociological and ideological elements. For students of religious studies, classical studies, history and social science, this will give leverage and knowledge in the pursuit of their course studies.

Renowned scholar Alan F. Segal offers startlingly new insights into the origins of rabbinic Judaism and Christianity. These twin descendants of Hebrew heritage shared the same social, cultural, and ideological context, as well as the same minority status, in the first century of the common era. Through skillful application of social science theories to ancient Western thought, including Judaism, Hellenism, early Christianity, and a host of other sectarian beliefs, Segal reinterprets some of the most important events of Jewish and Christian life in the Roman world. For example, he finds: — That the concept of myth, as it related to covenant, was a central force of Jewish life. The Torah was the embodiment of covenant both for Jews living in exile and for the Jewish community in Israel. — That the Torah legitimated all native institutions at the time of Jesus, even though the Temple, Sanhedrin, and Synagogue, as well as the concepts of messiah and resurrection, were profoundly affected by Hellenism. Both rabbinic Judaism and Christianity necessarily relied on the Torah to authenticate their claim on Jewish life. — That the unique cohesion of early Christianity, assuring its phenomenal success in the Hellenistic world, was assisted by the Jewish practices of apocalypticism, conversion, and rejection of civic ritual. — That the concept of acculturation clarifies the Maccabean revolt, the rise of Christianity, and the emergence of rabbinic Judaism. — That contemporary models of revolution point to the place of Jesus as a radical. — That early rabbinism grew out of the attempts of middle-class Pharisees to reach a higher sacred status in Judea while at the same time maintaining their cohesion through ritual purity. — That the dispute between Judaism and Christianity reflects a class conflict over the meaning of covenant. The rising turmoil between Jews and Christians affected the development of both rabbinic Judaism and Christianity, as each tried to preserve the partly destroyed culture of Judea by becoming a religion. Both attempted to take the best of Judean and Hellenistic society without giving up the essential aspects of Israelite life. Both spiritualized old national symbols of the covenant and practices that consolidated power after the disastrous wars with Rome. The separation between Judaism and Christianity, sealed in magic, monotheism, law, and universalism, fractured what remained of the shared symbolic life of Judea, leaving Judaism and Christianity to fulfill the biblical demands of their god in entirely different ways.

Situates Pauline analysis within the context of early Christian institutions. Examines the hermeneutics of reception-historical studies.