By John Gager Jr.
During this ancient and theological learn, John G. Gager undermines the parable of the Apostle Paul's rejection of Judaism, conversion to Christianity, and founding of Christian anti-Judaism. He reveals that the increase of Christianity happened good after Paul's loss of life and attributes the distortion of the Apostle's perspectives to early and later Christians.
Though Christian clerical elites ascribed a rejection-replacement theology to Paul's legend, Gager indicates that the Apostle used to be thought of a faithful Jew by means of lots of his Jesus-believing contemporaries and that later Jewish and Muslim thinkers held an identical view. He holds that one of many earliest misinterpretations of Paul was once to call him the founding father of Christianity, and in recent years a number of Jewish and Christian readers of Paul have moved past this understanding.
Gager additionally reveals that Judaism didn't fade away after Paul's loss of life yet endured to attract either Christians and pagans for hundreds of years. Jewish synagogues remained very important non secular and social associations in the course of the Mediterranean international. utilizing all attainable literary and archaeological assets, together with Muslim texts, Gager is helping recuperate the lengthy pre-history of a Jewish Paul, obscured by way of fresh, unfavorable portrayals of the Apostle, and acknowledges the long-lasting bond among Jews and Christians that has encouraged all points of Christianity.
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Extra info for Who made early Christianity? : the Jewish lives of the Apostle Paul
Sample text
Until recently, few readers have bothered to consider an even more radical solution to these difficulties. Until recent times, few have entertained the possibility that the apparent inconsistencies of Paul’s letters might be located not in him but in his later readers, in us. Why is it, I have often asked myself, that few have ever bothered—even as an experiment—to begin with the pro-Israel texts and to see whether the anti-Israel passages can be made to fit in? Put differently, almost no one has wondered whether it might be possible to construct a uniform and clear picture of Paul’s teachings about the Law and Israel without convicting him of contradictory thinking, without subjecting his letters to radical excisions or pop psychology, while at the same time doing full justice to both sets of passages.
It is used here by permission. Portions of chapter 5 have appeared in various earlier publications, as indicated in the endnotes. Finally, I dedicate this book to my beloved children—Kristin, Peter, and Andrea. They make living and working worthwhile. INTRODUCTION The vanquished have given their laws to the victors. —SENECA, ON SUPERSTITION SENECA, the aristocratic Roman philosopher, penned these words early in the first century CE. A variant of the saying was already in circulation in Rome; it expressed Roman anxiety over the pervasive Greek influence in every aspect of Roman life—art, architecture, mythology, philosophy, and more.
But it would be a serious mistake to imagine that Jews and Christians lived in a state of constant warfare. 8 But once the rhetoric of opposition was created and recorded, in written texts and oral stories, the potential for actual conflict was ever present. 9 At times, these words passed to deeds. This happened when Christians began to destroy synagogues, to convert them to churches, to expel Jews from their homelands, to kill them during the Crusades,10 to murder them during the Inquisition, and, in its most gruesome culmination, to burn them in ovens.