Judaism and Christianity in the Age of Constantine
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312
A01=Jacob Neusner
analysis
ancient
authentic
authenticity
Author_Jacob Neusner
bc
belief
Category=NHB
Category=NHC
Category=QRJ
Category=QRM
century
change
christ
christian
cultural
culture
dialogue
discussion
eq_bestseller
eq_history
eq_isMigrated=1
eq_isMigrated=2
eq_nobargain
eq_non-fiction
evolution
faith
historical
history
holy book
identity
israeli
jewish
polemical
political
politics
regional
religion
religious studies
savior
second coming
talmud
teachers
theologian
theology
Product details
- ISBN 9780226576527
- Weight: 510g
- Dimensions: 17 x 24mm
- Publication Date: 06 Oct 1987
- Publisher: The University of Chicago Press
- Publication City/Country: US
- Product Form: Hardback
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With the conversion of Constantine in 312, Christianity began a period of political and cultural dominance that it would enjoy until the twentieth century. Jacob Neusner contradicts the prevailing view that following Christianity's ascendancy, Judaism continued to evolve in isolation. He argues that because of the political need to defend its claims to religious authenticity, Judaism was forced to review itself in the context of a triumphant Christianity. The definition of issues long discussed in Judaism—the meaning of history, the coming of the Messiah, and the political identity of Israel—became of immediate and urgent concern to both parties. What emerged was a polemical dialogue between Christian and Jewish teachers that was unprecedented.
In a close analysis of texts by the Christian theologians Eusebius, Aphrahat, and Chrysostom on one hand, and of the central Jewish works the Talmud of the Land of Israel, the Genesis Rabbah, and the Leviticus Rabbah on the other, Neusner finds that both religious groups turned to the same corpus of Hebrew scripture to examine the same fundamental issues. Eusebius and Genesis Rabbah both address the issue of history, Chrysostom and the Talmud the issue of the Messiah, and Aphrahat and Leviticus Rabbah the issue of Israel. As Neusner demonstrates, the conclusions drawn shaped the dialogue between the two religions for the rest of their shared history in the West.
In a close analysis of texts by the Christian theologians Eusebius, Aphrahat, and Chrysostom on one hand, and of the central Jewish works the Talmud of the Land of Israel, the Genesis Rabbah, and the Leviticus Rabbah on the other, Neusner finds that both religious groups turned to the same corpus of Hebrew scripture to examine the same fundamental issues. Eusebius and Genesis Rabbah both address the issue of history, Chrysostom and the Talmud the issue of the Messiah, and Aphrahat and Leviticus Rabbah the issue of Israel. As Neusner demonstrates, the conclusions drawn shaped the dialogue between the two religions for the rest of their shared history in the West.
