By Stanley E. Porter, Brook W.R. Pearson
Christian-Jewish relatives have had altering fortunes during the centuries. sometimes there was peace or even mutual figuring out, yet frequently those relatives were ones of hysteria, usually concerning recrimination or even violence. This quantity addresses the various significant questions which were on the center and the outer edge of those tenuous relatives over the years. the quantity starts with a few papers discussing family members as Christianity emerged from and outlined itself by way of Judaism. different papers hint the relatives throughout the intervening years. And a few papers confront matters which have been on the center of the bothered 20th century. In all, those papers tackle a delicate but very important set of concerns from numerous methods and views, changing into of their personal method part of the continued dialogue.>
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Additional info for Christian-Jewish Relations through the Centuries (Journal for the Study of the New Testament Supplement)
D. 115-117', in D. B. Mohr [Paul Siebeck], 1983), pp. L. ; Minneapolis: Fortress Press, 1992), II, pp. 565-69. 19. ), Corpus Papyrorum Judaicarum, I, p. 87 nn. 77-79, p. 90 n. 81; Fraser, 'Hadrian and Cyrene', pp. 77-90; S. Applebaum, 'The Jewish Revolt in Cyrene in 115-117, and the Subsequent Recolonisation', JJS 2 (1951), pp. 177-86. An inscription found at Cyrene records Hadrian's order to rebuild the public baths and other buildings: Imp(erator) Caesar divi Trajani | Parthici fil(ii) divi Nervae Neros | Trajanus-Hadrianus Aug(ustus) pontif(ex) max(imus) trib(unicius) potest(as) III co(n)s(ul) III balineum | cum porticibus et sphaeristeris ceteris | veadjacentibus ovae tumultu Judaico | dirvta et exusta erant civitati | Cyrenensium restititui jussit ('The Emperor Caesar, of deified Trajan the Parthian son of deified Nerva Nero, Trajan-Hadrian Augustus chief pontiff thrice (proclaimed, holder of) tribunician power, thrice consul, ordered the bath, with the porticos and the ball-courts and other adjacent enclosures, (which) were destroyed and burned in the Jewish rebellion [tumultus Judaicus], of the city of the Cyrenians to be restored'); cf.
Krauss, The Jewish-Christian Controversy from the Earliest Times to 1789. I. History (ed. and rev. W. Horbury; TSAJ, 56; Tubingen: Mohr Siebeck, 1995), p. 11. 4. P. Sanders, Jesus and Judaism (London: SCM Press, 1985), for a study that attempts to come to terms with the Jewish dimension of Jesus. 5 By far one of the most noticeable elements of this expansion was the shift from early Christianity being a predominantly Jewish group to one with a large non-Jewish or Gentile contingent. As a result, the many interactions between 'the Jews' and various Christian leaders in the book of Acts would suggest that this relationship was already under question by the time that this book was written (opinion on which varies from the mid-first century to the mid-second),6 and apparently even further back to the work of the apostle to the Gentiles himself, Paul, as seen especially in his letters.
Judge speculates that the name may have arisen from questions posed as to the loyalties of these followers of Christ, and may similarly be reflected in Herod phrase genus hominum ('a class of people') points to his not being able to correlate the group with any other. 41. Judge, 'Judaism', p. 361. 2; Suetonius, Dom. 45 If Christians identified with Judaism at this time, Judge wonders, why on the basis of Mt. 46 A possible exception to this separation of Christianity and Judaism in the minds of Romans is the incident of Claudius's banishment, in 41 or 49 CE,47 of the Jews from Rome: 'Since the Jews constantly made disturbances at the instigation of Chrestus, he expelled them from Rome' (Suetonius, Claud.