Gregerman Building on the Ruins of the Temple

Apologetics and Polemics in Early Christianity and Rabbinic Judaism
1. Auflage 2016
ISBN: 978-3-16-154521-4
Verlag: Mohr Siebeck
Format: PDF
Kopierschutz: Adobe DRM (»Systemvoraussetzungen)

E-Book, Englisch, Band 165, 280 Seiten

Reihe: Texts and Studies in Ancient Judaism

In den Jahrhunderten unmittelbar nach der Zerstörung Jerusalems und des Tempels durch die Römer im Jahr 70 n.Chr. hatten Juden und Christen unterschiedliche Erklärungen für die vollkommene Zerstörung von Gottes Platz auf Erden. Adam Gregerman untersucht die Standpunkte, die er in drei frühchristlichen Texten (Justinus' Dialog mit dem Juden Tryphon, Origines' Contra Celsum und Eusebius' Beweis des Evangeliums) und einem rabbinischen Text (den Midrasch der Klagelieder) findet; alle Texte entstanden am selben Ort (Israel) und in etwa zur selben Zeit (den ersten Jahrhunderten nach 70). Der Autor prüft die Art und Weise, wie die Texte die Zerstörung deuten, um (im Fall der Christen) zu beweisen oder (im Fall der Juden) den Gegenbeweis unmöglich zu machen, dass ihre Gemeinde das Volk Gottes ist. Er veranschaulicht die apologetischen und polemischen Funktionen einzelner Erklärungen und zeigt, dass die Ansprüche der einen Gemeinde auf den Bund die der anderen Gemeinde ausschließen.

Autoren/Hrsg.

Gregerman, Adam

Fachgebiete

• Geisteswissenschaften Jüdische Studien Geschichte des Judentums Geschichte des Judentums: Biblische & Klassische Periode
• Geisteswissenschaften Christentum, Christliche Theologie Kirchengeschichte Frühes Christentum, Patristik, Christliche Archäologie
• Geisteswissenschaften Jüdische Studien Jüdische Studien Jüdische Studien: Theologie
• Geisteswissenschaften Christentum, Christliche Theologie Systematische Theologie Apologetik, Kritik am Christentum

Inhaltsverzeichnis

1;Cover;1
2;Acknowledgements;6
3;Table of Contents;8
4;Abbreviations;14
5;Chapter 1: Introduction;16
5.1;A. The Destruction of the Second Temple;16
5.2;B. Methodology and Parameters of This Study;17
5.3;C. The Primary Sources Analyzed in This Study;24
5.3.1;I. The Christian Texts;25
5.3.2;II. Lamentations Rabbah;29
5.4;D. Organization of the Book;32
6;Chapter 2: Justin’s Dialogue with Trypho;34
6.1;A. Justin the Apologist;34
6.2;B. The Audience and Purpose of the Dial;37
6.3;C. Scholarship on Justin and the Destruction;39
6.4;D. The Period up to 70 CE : Explanations of the Destruction as Punishment for the Crucifixion;41
6.4.1;I. Dial. 109–10: Micah and the Final Rejection of the Jews;45
6.4.2;II. Dial. 52: 70 CE: A New Stage in Jewish History;46
6.4.3;III. Additional Biblical Prophecies of the Destruction;47
6.5;E. The Period after 70 CE (Part I) : The Implications of the Destruction for the Law and the Jewish Covenant;49
6.5.1;I. Dial. 16 and 92: Circumcision as Punishment and Mark of Separation for the Jews ;51
6.5.2;II. Dial. 40 and 46: The Impossibility of Temple Sacrifice and the Abrogation of the Law;55
6.5.3;III. Dial. 22: Amos’ Critique of Sacrifice and the Destruction;58
6.6;F. The Period after 70 CE (Part II) : The Destruction and the New Covenant with the Gentiles;60
6.6.1;I. Dial. 24–26: Third Isaiah and Israel’s Replacement in the Covenant;62
6.6.2;II. Dial. 41 and 117: Malachi and the Transfer of God’s Favor to the Gentiles;65
6.6.3;III. Dial. 139–40: Supersessionist Typology of Noah’s Sons;67
6.6.4;IV. Dial. 80–81: Millenarianism, the Destruction, and the People of God;70
6.7;G. Conclusion;72
7;Chapter 3: Origen’s Contra Celsum;74
7.1;A. Origen, Celsus, and Third-Century Caesarea;74
7.2;B. The Audience and Purpose of Cels;79
7.3;C. Scholarship on Origen and the Destruction;82
7.4;D. The Period up to 70 CE : Explanations of the Destruction as Punishment for the Crucifixion;84
7.4.1;I. Tensions in Origen’s Views of the Jews’ Past and Present;86
7.4.2;II. Minimizing the Decades between Crucifixion (ca. 30 CE) and Destruction (70 CE);88
7.4.3;III. Origen’s Citation of Josephus on the Destruction;89
7.4.4;IV. The Destruction and the End of the Covenant with the Jews;91
7.4.5;V. Cels. 5:31: The Destruction and the End to Divine Forgiveness for Sinful Israel;93
7.4.6;VI. The Jews’ Losses Assessed Comparatively;94
7.5;E. The Period after 70 CE: The Implications of the Destruction;95
7.5.1;I. The Destruction and the Abrogation of the Law;95
7.5.2;II. Cels. 4:22: Removing the Barriers in the Law to the Gentile Mission;98
7.5.3;III. Cels. 4:31–32: The Destruction and the Shift from Life under the Law to Freedom from the Law;100
7.5.4;IV. Cels. 7:26: The Law Read Spiritually Aids the Gentile Mission;102
7.5.5;V. The Destruction and the New Covenant with the Gentiles ;103
7.5.6;VI. Cels. 2:8: The Destruction as a Proof from History of the Transfer of God’s Favor from Jews to Gentile Christians;104
7.5.7;VII. Cels. 2:78: Jewish Disbelief and Punishment is Part of God’s Plan for All Humanity;106
7.5.8;VIII. Cels. 8:41–43: Jewish Exclusion and Gentile Inclusion;108
7.6;F. Conclusion;109
8;Chapter 4: Eusebius’ Proof of the Gospel;112
8.1;A. Eusebius, Caesarea, and Jerusalem;112
8.2;B. The Audience and Purpose of Dem. ev;115
8.3;C. Scholarship on Eusebius and the Destruction;123
8.4;D. The Period up to 70 CE : Explanations of the Destruction as Punishment for the Crucifixion;125
8.4.1;I. Minimizing the Decades between Crucifixion (ca. 30 CE) and Destruction (70 CE);126
8.4.2;II. Biblical Prophesies of the Destruction;128
8.4.2.1;1. Amos 8;129
8.4.2.2;2. Isaiah 1;129
8.4.2.3;3. Micah 1;130
8.4.2.4;4. Zechariah 14 and Isaiah 1–2;130
8.4.3;III. The Destruction and the Covenant with the Jews;132
8.4.4;IV. Total Rejection and Total Destruction;134
8.5;E. The Period after 70 CE : The Implications of the Destruction;139
8.5.1;I. The Destruction and the Law;139
8.5.2;II. The Abrogation of the Law, the Destruction, and Eusebius’ Tripartite Division of History;141
8.5.3;III. The Destruction and the New Covenant with the Gentiles;146
8.5.4;IV. Rome’s Victories over the Jews and the Providential Appearance of the Pax Augustana;148
8.6;F. Conclusion;151
9;Chapter 5: Rabbinic Challenges to Traditional Theodicy;152
9.1;A. The Destruction and Theologies of Jewish Suffering;152
9.2;B. Deuteronomistic Theodicy ;155
9.3;C. Rabbinic Theodicy;159
9.4;D. Rabbinic Challenges to Deuteronomistic Theodicy;160
9.5;E. Scholarship on Rabbinic Views of Suffering and the Destruction;163
10;Chapter 6: Apologetic Midrashim in Lamentations Rabbah;172
10.1;A. Organization;173
10.2;B. Accusations of Divine Injustice (I): God’s Unjust Acts;173
10.2.1;I. Lam. Rab. Pr 3: The Sinful “Merrymakers”;174
10.2.2;II. Lam. Rab. Pr 24: Abraham Defends Israel at Trial;177
10.2.3;III. Lam. Rab. 1:37 b: God Did Not Follow the Law;181
10.2.4;IV. Lam. Rab. 1:41: God Affirms Israel’s Righteousness;184
10.2.5;V. Lam. Rab. 1:56: The Ejected Wife and her Former Companions;187
10.2.6;VI. Lam. Rab. 2:3 b: Striking Down the Sanctified Ones;190
10.3;C. Accusations of Divine Injustice (II): God’s Failure to Act;194
10.3.1;I. Lam. Rab. Pr 15: God has Grown Old;194
10.3.2;II. Lam. Rab. Pr 24: God is Like a Failed, Old King;197
10.3.3;III. Lam. Rab. 1:50: The Seven Martyrs;200
10.3.4;IV. Lam. Rab. 5:1 a: The Weaker Gladiator;206
10.4;D. Accusations That God Failed to Keep God’s Promises to the People;209
10.4.1;I. Lam. Rab. Pr 24: Abraham Criticizes God for the Destruction;210
10.4.2;II. Lam. Rab. 1:37 c: God did not Bury Israel’s Dead;216
10.4.3;III. Lam. Rab. 3:1: The Ejected Wife and Her Devotion to Her Husband;219
10.4.4;IV. Lam. Rab. 5:1 b: Israel’s Loss is God’s Loss Too;221
10.5;E. Antitheodicy and the Collapse of Divine Justice;225
10.5.1;I. Lam. Rab. 3:9: Hadrian Kills Jews Inexplicably;225
10.5.2;II. Lam. Rab. 4:3: Kamtza and Bar Kamtza;228
11;Chapter 7: Theological Apologetics and Polemics;232
11.1;A. Justin, Origen, and Eusebius on the Destruction;232
11.2;B. The Rabbis in Lam. Rab. on the Destruction;236
11.3;C. The Destruction and the Context of Jewish and Christian Theological Apologetics and Polemics;241
11.4;D. Conclusion ;245
12;Bibliography;248
13;Index of Ancient Sources;264
13.1;Hebrew Bible;264
13.2;New Testament;267
13.3;Apocrypha, Pseudepigrapha, and Second Temple Jewish Literature;268
13.4;Classical and Patristic Sources;268
13.5;Rabbinic Literature;273
14;Index of Modern Authors;275
15;Index of Subjects ;279

Über Autor(innen)

Gregerman, Adam
Born 1973; PhD in Religion at Columbia University; currently Assistant Professor of Theology and Religious Studies and Assistant Director, Institute for Jewish-Catholic Relations, Saint Joseph's University, Philadelphia, PA.

Born 1973; PhD in Religion at Columbia University; currently Assistant Professor of Theology and Religious Studies and Assistant Director, Institute for Jewish-Catholic Relations, Saint Joseph's University, Philadelphia, PA.