The Jewish Christians of the Early Centuries of Christianity According to a New Source

1968 ◽  
Vol 88 (3) ◽  
pp. 551
Author(s):  
Morton Smith ◽  
Shlomo Pines
Keyword(s):  
Jewish Christians

Parting Ways or Rival Siblings? A Review and Analysis of Metaphors for the Separation of Jews and Christians in Antiquity

2021 ◽  
Vol 19 (2) ◽  
pp. 178-204
Author(s):  
Timothy A. Gabrielson
Keyword(s):  
Fourth Century ◽  
Second Century ◽  
Current Debate ◽  
Parting Ways ◽  
Jewish Christians ◽  
Parting Of The Ways

Since the early 1990s, ‘the parting of the ways’ has become academic shorthand, especially in anglophone scholarship, for the separation of Jews and Christians in antiquity. Often it is associated with a onetime, global break that occurred by the end of the second century, particularly over one or more theological issues. This model has been challenged as being too tidy. Other images have been offered, most notably that of ‘rival siblings’, but the ‘parting’ model remains supreme. Consensus has shifted in other ways, however. The ‘parting’, or better, ‘partings’, is now understood to be a localized, protracted, and multifaceted process that likely began in the second century and continued into or past the fourth century. It is also suggested here that the current debate covers five distinguishable topics: (1) mutual religious recognition, (2) the continued existence of ‘Jewish Christians’, (3) religious interaction, (4) social concourse, and (5) outsider classification.

A POOR MAN'S CHRISTOLOGY

1999 ◽  
Vol 45 (3) ◽  
pp. 332-348 ◽  
Author(s):  
MICHAEL GOULDER
Keyword(s):  
1 John ◽  
Jewish Christians ◽  
Acts 2

The Jerusalem church called itself oι πτωχoι (Gal 2.10), probably from Isa 61.1, and held a prophetic Christology (Acts 3, 7). The Ebionites in Irenaeus and Epiphanius traced their name to Acts 2–5, and held Jesus to have been a prophetic figure, conceived naturally and possessed by the Spirit/‘Christ’ from baptism till before the passion. The same prophetic/possessionist Christology seems to be taught by Jewish Christians opposed by Justin and Ignatius: the ‘docetists’ believed that Christ (not Jesus) seemed to have suffered. It is also opposed by Polycarp, by John (especially in 1 John 4–5), by Paul (dramatically in 1 Cor 12.1–3), and in the pre-Marcan traditions.

scholarly journals Inclusive Quarantine: The Pathology and Performance of Jewish Existence in the Erlangen Opinion on the Aryan Paragraph

2016 ◽  
Vol 10 (1) ◽  
Author(s):  
Ryan Tafilowski
Keyword(s):  
National Socialist ◽  
German State ◽  
Binary Model ◽  
Dialectical Theology ◽  
And Performance ◽  
Jewish Christians ◽  
The Church ◽  
Mortal Danger

The Erlangen Opinion on the Aryan Paragraph, co-authored by Lutheran theologians Paul Althaus and Werner Elert, has proven controversial. Scholars have typically interpreted the document’s recommendation regarding the place of Jewish Christians in the church according to an inclusion/exclusion binary model. However, the Erlangen Opinion actually reflects a dialectical theology of Jewish existence that Althaus had developed during the Weimar years. Following this dialectic of pathology and performance, Althaus envisions neither the total inclusion nor total inclusion of Jews in the German state church. Rather, he proposes an inclusive quarantine of Jewish persons, who represent both a mortal danger to and indispensable factor for all communities—both societal and ecclesial. By probing the logic of this important artifact of Protestant theology’s complicated relationship to National Socialist ideology, the article sheds light on the ambivalent nature of Christian anti-Judaism and antisemitism.

scholarly journals The Blessing of Israel and “the Curse of the Law” : A Study of Galatians 3:10-14

2011 ◽  
Vol 3 (1) ◽  
Author(s):  
Vincent M Smiles
Keyword(s):  
The Law ◽  
Jewish Christians ◽  
Primary Problem

By the time he wrote Galatians, Paul was convinced that conservative Jewish-Christians were not the primary problem in the difficult debate they occasioned by their opposition to his gospel; the main problem was the Law itself and its power to require obedience to its own prescriptions. In Galatians, therefore, he turned his attack on the Law, portraying it as a “curse” on both Jews and Gentiles, the obedient and the disobedient. Paul’s critique of the Law has convinced some that Paul rejected the Jewish covenant, but the letters do not sustain that view. Paul separated the Law from the covenant, and though he abrogated the former, he never abandoned the ongoing value of the latter for both Gentiles and Jews.

scholarly journals Discrimination? Protestantism and Jewish Christians in the State of Israel

2018 ◽  
Vol 4 (1) ◽  
Author(s):  
Gert J Van Klinken
Keyword(s):  
Twentieth Century ◽  
The State ◽  
Early Twentieth Century ◽  
State Of Israel ◽  
Jewish Christians

During the nineteenth and early twentieth century, Jewish mission became an established branch of Protestant mission in general. As the Jewish converts to Protestantism remained fairly few in numbers, these converts were expected to engage in missionary efforts too, among their fellow Jews. One of the results of the ensuing polarization was the exclusion of baptized Jews from the citizenship of the State of Israel, where they were considered traitors by a majority of society. This article argues that programmes for Jewish-Christian dialogue in the State of Israel came under pressure to bar the Jewish Christians from taking part, and explores the question whether the ensuing policies can be ranked as examples of discrimination against this group.

The Institution of the Benai Qeiama and Benat Qeiama in the Ancient Syrian Church

1961 ◽  
Vol 30 (1) ◽  
pp. 19-27 ◽  
Author(s):  
Arthur Vööbus
Keyword(s):  
Face To Face ◽  
Whole Process ◽  
Jewish Christianity ◽  
Biblical Texts ◽  
Jewish Christians

The Syriac term qeiama, “covenant,”1 with its derivations benai qeiama, “the sons of the covenant,” and benat qeiama, “the daughters of the covenant,”2 not only marks the idiosyncracy of primitive Syrian Christianity but it also mirrors a development which parallels the whole process of transformation in ancient Syrian Christianity. Originally the term qeiama designated the whole church comprised of ascetically oriented Christians.3.Standing face to face with this singular concept of church and the peculiar profile of primitive Syrian Christianity, we must be reminded that the first Christian impulses in the lands of the Euphrates and Tigris did not come from Hellenistic Christianity via Antioch but from Palestinian Jewish Christianity.4 Therefore the earliest traditions implanted here reveal the Palestinian Aramaean influence not only in the contacts which these Christian Jews had with the Palestinian Jewish Christians5 but also in the use of the ancient Palestinian Targum as the first biblical texts translated into Syriac6 and in the fundamentally ascetic orientation of the Christian Kerygma7 which echoes the Palestinian ascetic trends.8 These archaic conditions, which understood the qeiama as the whole

Book Review: Jewish Christians

2008 ◽  
Vol 119 (8) ◽  
pp. 409-409
Author(s):  
Paul Foster
Keyword(s):  
Jewish Christians

A Law-Observant Mission to Gentiles: The Background of Galatians

1985 ◽  
Vol 38 (3) ◽  
pp. 307-324 ◽  
Author(s):  
Louis Martyn
Keyword(s):  
New Testament ◽  
Jewish People ◽  
Early Church ◽  
Jewish Law ◽  
The New Testament ◽  
The Law ◽  
Jewish Christians

That the early church was intensely and passionately evangelistic is clear to every reader of the documents that make up the New Testament. Equally clear, or so it would seem, is the scholarly consensus that when Christian evangelists took the step of reaching beyond the borders of the Jewish people, they did so without requiring observance of the Jewish law. The work of these evangelists, in turn, is said to have sparked a reaction on the part of firmly observant Jewish Christians, who, seeing the growth of the Gentile mission, sought to require observance of the Law by its converts. Struggles ensued, and the outcome, to put the matter briefly, was victory for the mission to the Gentiles, for the Law-free theology characteristic of that mission, and for the churches produced by it.

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