Texts and Studies in Ancient Judaism Texte und Studien zum Antiken Judentum

Edited by Martin Hengel and Peter Schäfer

95

The Ways that Never Parted

Jews and Christians in Late Antiquity and the Early Middle Ages

Edited by ADAM H. BECKER and ANNETTE YOSHIKO REED

Mohr Siebeck ADAM H. BECKER, born 1972; M.A. in Classics from New York University; M. St. in Syriac Studies from Oxford University; he will finish his dissertation and receive his Ph.D. from Princeton University in 2003.

ANNETTE YOSHIKO REED, born 1973; Ph.D. from Princeton University; currently a post- doctoral Research Associate at Princeton University in the Department of Religion and Program in Jewish Studies.

ISBN 3-16-147966-1 ISSN 0721-8753 (Texts and Studies in Ancient Judaism) Die Deutsche Bibliothek lists this publication in the Deutsche Nationalbibliographie; detailed bibliographic data is available in the Internet at http://dnb.ddb.de.

© 2003 by J. C. B. Möhr (Paul Siebeck), P. O. Box 2040, D-72010Tübingen. This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher's written permission. This applies particularly to reproductions, translations, microfilms and storage and processing in electronic systems. The book was printed by Guide-Druck in Tiibingen on non-aging paper and bound by Held in Rottenburg. Printed in Germany. Foreword

This volume arises from the fortuitous and fortunate coincidence of two originally unrelated events. The first is a series of workshops and colloquia initiated by Peter Schäfer in 2000, with generous funding from John Wilson, formerly Dean of the Princeton University Graduate School. The aim was to foster collaborative research between faculty and doctoral students in the Religions of Late Antiquity subfield of the Department of Religion, while providing the Department's students with unique opportunities for professional development. Each year, two graduate students choose a topic of interdisciplinary interest and, under the guidance of Peter Schäfer, organize a series of workshops on that theme, followed by a colloquium. At each workshop, a graduate student paper is presented, followed by discussion geared towards providing the student with guidance about how best to rework the paper into a formal conference presentation. The student papers are finally presented at the concluding colloquium, alongside papers from the faculty participants and invited scholars from other institutions, who are selected by the two organizers. Following the success of the first colloquium, "In Heaven as it is on Earth: Imagined Realms and Earthly Realities in Late Antique Religion" (January 14-15, 2001),1 planning soon began for a second workshop and colloquium, this time organized by Adam H. Becker and Annette Yoshiko Reed. For this, they conceived of a timely topic that draws on the special strengths of Princeton's Department of Religion: an exploration of the continued interchange between late antique and early medieval Jews and Christians, which approaches the two religions as "Ways that Never Parted." The second event was the creation of a formal Research Partnership between Princeton and Oxford in April 2001. One of the first twelve projects approved by that Partnership was on "Culture and Religions of the Eastern Mediterranean." Convened by Simon Price at Oxford and Fritz Graf at Princeton, this project seeks to make use of the ample resources of both universities in the area of late antique religions, in order to promote interdisciplinary research and to enhance the excellence of graduate studies through joint projects and graduate student exchanges.2

1 The papers from the 2001 colloquium will also be published as a volume: Heavenly Realms and Earthly Realities in Late Antique Religions, ed. Ra'anan S. Abusch and Annette Yoshiko Reed (Cambridge: Cambridge UP, forthcoming). 2 For more information, see http://www.classics.ox.ac.uk/faculty/oxprinceton.html. vi Foreword

It soon became clear that the "Ways that Never Parted" project was an ideal fit for the new Oxford-Princeton partnership. Martin Goodman and Simon Price organized a seminar on the same topic, involving Oxford students and faculty from a broad range of related fields, and they oversaw the planning for a group of the Oxford participants to travel to Princeton for the culminating conference on January 9-11, 2002. As the first event in the Oxford-Princeton Research Partnership, the conference brought together faculty and students from Princeton and Oxford, along with selected speakers from other institutions. As part of the unique combination of interdisciplinary research and graduate student training in the "Culture and Religions of the Eastern Mediterranean" project, Martin Goodman and Simon Price also worked with Fritz Graf to arrange two evening workshops during the conference, at which doctoral students from Oxford and Princeton shared their dissertation research with a group of faculty and students from both institutions. Together with the conference itself, these sessions helped to lay the groundwork for further cooperation and collaboration, strengthening the connections between scholars and students from different fields between (and even within) the two universities. The conference itself was organized by the editors of the present volume, under the guidance of Peter Schäfer, and the expenses were met jointly by Princeton and Oxford. The costs of the conference were covered from the fund established to support the yearly workshops and colloquia in Princeton's Department of Religion, while the Oxford visit and graduate student sessions were generously funded by the Oxford-Princeton Research Partnership. The "Ways that Never Parted" proved to be a wonderful theme for a conference. A great deal of intellectual excitement was generated by the participation of scholars and students from Princeton, Oxford, and other universities, representing an unusually broad array of fields: Jewish Studies, Christianity, and even Paganism. The present book results from this conference. We believe that it successfully conveys the intellectual vigor of this event and, moreover, offers an excellent indication that the Oxford-Princeton project will go from strength to strength, revolutionizing our understanding of the culture and religions of the Eastern Mediterranean world.

Martin Goodman Simon Price Peter Schäfer Table of Contents

Foreword by MARTIN GOODMAN, SIMON PRICE, and PETER SCHÄFER... V

ANNETTE YOSHIKO REED & ADAM H. BECKER Introduction: Traditional Models and New Directions 1

PAULA FREDRIKSEN What "Parting of the Ways"? Jews, Gentiles, and the Ancient Mediterranean City 35

DANIEL BOYARIN Semantic Differences; or, "Judaism'V'Christianity" 65

ROBERT A. KRAFT The Weighing of the Parts: Pivots and Pitfalls in the Study of Early Judaisms and their Early Christian Offspring 87

ANDREW S. JACOBS The Lion and the Lamb: Reconsidering Jewish-Christian Relations in Antiquity 95

MARTIN GOODMAN Modeling the "Parting of the Ways" 119

DAVID FRANKFURTER Beyond "Jewish Christianity": Continuing Religious Sub-Cultures of the Second and Third Centuries and Their Documents 131

E. LEIGH GIBSON The Jews and Christians in the Martyrdom of Poly carp: Entangled or Parted Ways? 145

AMRAM TROPPER Tractate Avot and Early Christian Succession Lists 159

ANNETTE YOSHIKO REED "Jewish Christianity" after the "Parting of the Ways": Approaches to Historiography and Self-Definition in the Pseudo-Clementines 189 viii Table of Contents

ALISON SALVESEN A Convergence of the Ways? The Judaizing of Christian Scripture by Origen and Jerome 233

DANIEL STOKL BEN EZRA Whose Fast Is It? The Ember Day of September and Yom Kippur 259

NAOMI KOLTUN-FROMM Zippora's Complaint: Moses is Not Conscientious in the Deed! Exegetical Traditions of Moses' Celibacy 283

RA'ANAN S. ABUSCH Rabbi Ishmael's Miraculous Conception: Jewish Redemption History in Anti-Christian Polemic 307

AVERIL CAMERON Jews and Heretics - A Category Error? 345

JOHN G. GAGER Did Jewish Christians See the Rise of Islam? 361

ADAM H. BECKER Beyond the Spatial and Temporal Limes: Questioning the "Parting of the Ways" Outside the Roman Empire 373

List of Contributors 393

Modern Author Index 397 Subject Index 403 Introduction

Traditional Models and New Directions

by

ANNETTE YOSHIKO REED & ADAM H. BECKER

For those who seek the origins of our modern conceptions of Judaism and Christianity as ultimately related yet essentially distinct religions, the idea of the "Parting of the Ways" proves powerfully attractive, offering a reassuringly ecumenical etiology of the religious differences between present-day Christians and Jews.1 In this model Judaism and Christianity are likened to two paths that branched off from a single road, never to cross or converge again.2 Even as their common origin is affirmed, the allegedly fundamental distinction between the two is explained as a result of a mutual decision, long ago, to part their fates and go their separate ways. Scholars still debate the determinative catalyst for this "Parting" and whether or not such a split was inevitable.3 Nevertheless, it is generally agreed that there was a fateful turning point in the first or early second century CE, after which "there were no relations between Jews and Christians except hostile ones."4 As a result, most research on Late

1 On the place of contemporary ecumenical concerns in the "Parting" model, see Judith Lieu, '"The Parting of the Ways': Theological Construct or Historical Reality?" JSNT 56 (1994): 106-9. On the use of various familial metaphors to communicate the same concepts, see Daniel Boyarin, Dying for God: Martyrdom and the Making of Judaism and Christianity (Stanford: Stanford UP, 1999), esp. 1-6. 2 I.e., as illustrated by Figures 1 and 2 in Martin Goodman's piece in this volume, "Modeling the 'Parting of the Ways.'" 3 See further: James J. D. Dunn, The Partings of the Ways Between Christianity and Judaism and their Significance for the Character of Christianity (London: SCM, 1991), esp. 238; idem, ed., Jews and Christians: The Parting of the Ways, AD 70 to 135 (Cambridge: Eerdmans, 1992), esp. 367-68; Lawrence Schiffman, "At the Crossroads: Tannaitic Perspectives on the Jewish-Christian Schism," in Jewish and Christian Self- Definition, vol. 2, Aspects of Judaism in the Graeco-Roman Period, ed. E. P. Sanders (Philadelphia: Fortress, 1981), 155-56. 4 George Dix, "The Ministry in the Early Church," in The Apostolic Ministry: Essays on the History and Doctrine of Episcopacy, ed. K. E. Kirk (London: Hodder & Stoughton, 1946), 228. In his view, this situation came into being "after 70." 2 Annette Yoshiko Reed & Adam H. Becker

Antiquity and the early Middle Ages has progressed on the assumptions that (1) Judaism and Christianity developed in relative isolation from one another and (2) the interactions between Jews and Christians after the second century were limited, almost wholly, to polemical conflict and mutual misperception. Our literary and archaeological data, however, attest a far messier reality than this unilinear spatial metaphor allows. Contrary to the "Parting" model, our sources suggest that developments in both traditions continued to be shaped by contacts between Jews and Christians, as well as by their shared cultural contexts.5 Even after the second century, the boundaries between "Jewish" and "Christian" identities often remained less than clear, consistent with the ambiguities in the definition of both "Jew" and "Christian."6 Likewise, attention to the entire range of our extant evidence suggests that the continued diversity of Judaism and Christianity found expression in the variety of ways in which Jews and Christians interacted in different geographical, cultural, and social contexts.7 Accordingly, a growing number of scholars have begun to challenge the "Parting" model, citing its methodological paucity, its inadequacy as an historical account, and its inability to explain much of our primary evidence.8 Spurning the simplicity of the notion of a single,

5 See, e.g.: Marc Hirshman, A Rivalry of Genius: Jewish and Christian Biblical Interpretation in Late Antiquity, trans. B. Stein (Albany: SUNY, 1996); Israel Yuval, "Easter and Passover as Early Jewish-Christian Dialogue," in Passover and Easter: Origin and History to Modern Times, ed. P. Bradshaw and L. Hoffman (Notre Dame: U. of Notre Dame Press, 1999), 98-124; idem, Two Nations in Your Womb: Dual Perceptions of the Jews and of Christians (Tel Aviv: Am Oved, 2000) [Hebrew], Other examples are discussed by Abusch, Koltun-Fromm, Salvesen, Stokl Ben Ezra, and Tropper in this volume. 6 Ignatius's comments in Magnesians 10.3 often serve as the representative example for those who claim that "Jew" and "Christian" became clear-cut and mutually exclusive religious identities in the first century CE. However, counter-examples abound, both from this period and well beyond; see Lieu, "Parting of the Ways," 110— 14; Daniel Boyarin, "Semantic Differences; or 'Judaism'/'Christianity'," in this volume. 7 E.g.: Leonard Victor Rutgers, "Archaeological Evidence for the Interaction of Jews and non-Jews in Antiquity," AJA 96 (1992): 101-18; John G. Gager, "Jews, Christians, and the Dangerous Ones in Between" in Interpretation in Religion, ed. S. Biderman and B. Scharfstein (Leiden: Brill, 1992), 249-57; W. Kinzig, '"Non- Separatists': Closeness and Co-operation between Jews and Christians in the Fourth Century," VigChr 45 (1991): 27-53; R. Kimelman, "Identifying Jews and Christians in Roman Syrio-Palestine" [http://www2.bc.edu/~cunninph/kimelman_identifying.htm]. See also Paula Fredriksen, "What 'Parting of the Ways'? Jews, Gentiles, and the Ancient Mediterranean City," in this volume 8 Important critiques of this model include Boyarin, Dying for God; Lieu, "Parting of the Ways"; P. S. Alexander, '"The Parting of the Ways' from the Perspective of Rabbinic Judaism," in Jews and Christians, 1-26; Steven Katz, "Issues in the Introduction 3 early, and decisive separation between the two religions, many have turned to explore new approaches for understanding the relation-ship(s) between Jews and Christians in the centuries after their purported "Parting."9 The present volume seeks to further the discussion and debate about the "Parting of the Ways" by demonstrating what we stand to gain by approaching Judaism and Christianity as "Ways that Never Parted" - or, in other words, as traditions that remained intertwined long after the Second Temple had fallen and the dust had settled from the Jewish revolts against Rome. Whereas most treatments of early Jewish-Christian relations focus on the first and early second centuries CE10 and/or limit their discussions to the conflicts of later centuries,11 the articles in this volume consider the points of intersection, sites of interaction, and dynamics of interchange between Jews and Christians in the period between the Bar Kokhba Revolt and the rise of Islam. Rather than approaching Judaism and Christianity as monolithic entities that partook in a single act of separation, we here attempt to illuminate the broad range of regional and cultural variation in the encounters between different biblically-based religious groups - including Jews and Christians, but also those so-called "Jewish Christians" and "Judaizers" who so strain the dichotomous definitions of modern scholarship. In the process, we hope to highlight the value of studying Judaism and Christianity as traditions that continued to impact one another, in constantly changing but consistently meaningful ways, throughout Late Antiquity and into the Middle Ages.

Separation of Judaism and Christianity after 70 CE: A Reconsideration," JBL 103 (1984): 43-76; Martha Himmelfarb, "The Parting of the Ways Reconsidered: Diversity in Judaism and Jewish-Christian Relations in the Roman Empire, 'A Jewish Perspective'," in Interwoven Destinies: Jews and Christians Through the Ages, ed. Eugene Fisher (New York: Paulist, 1993), 47-61; John G. Gager, "The Parting of the Ways: A View from the Perspective of Early Christianity: 'A Christian Perspective'," in Interwoven Destinies, 62-73. See also Boyarin, Fredriksen, and Becker in this volume. 9 Lieu, for instance, stresses that "The problem with the model of the 'parting of the ways' is that, no less than its predecessors on the pages of Harnack or Origen, it operates essentially with the abstract or universal conception of each religion, whereas what we know about is the specific and the local" ("Parting of the Ways," 108). 10 One refreshing exception to this tendency is the volume, Christian-Jewish Relations through the Centuries, ed. Stanley E. Porter and Brook W. R. Pearson (Sheffield: Sheffield Academic Press, 2000), in which contributions about Late Antiquity and the Middle Ages bridge the usual gap between discussions of the New Testament and of the modern period. 11 A recent example: William Horbury, Jews and Christians in Contact and Contro- versy (Edinburgh: T&T Clark, 1998). 4 Annette Yoshiko Reed & Adam H. Becker From Supersessionism to Common Origins and "Parted Ways"

In speaking of the "Parting of the Ways" as an historical model, we here mean to denote the notion of an early and absolute split between Judaism and Christianity, but also the "master narrative" about Jewish and Christian history that pivots on this notion. In its basic parameters, this narrative can be summarized as follows: in the first century CE, Judaism was characterized by great diversity, and the Jesus Movement was still negotiating its relationship to Jews and Judaism, both inside and outside the (still fluid) boundaries of its own communities. As a result, Christ- believers of both Jewish and non-Jewish ethnicities engaged in a range of exchanges with non-Christian Jews, such that even the conflicts between them were typically predicated on close contact and competition. In the wake of the destruction of the Second Temple and the Bar Kokhba Revolt, however, the two religions decisively institutionalized their differences. With the Jerusalem Church's alleged flight to Pella, apostolic "Jewish Christianity" lost its last bastion of authority, and the church would thenceforth be dominated by the antinomian "Gentile Christianity" espoused by the apostle Paul and embraced by non-Jews throughout the Roman Empire. Concurrent with the church's geographical shift from the Land of Israel to the urban centers of the eastern Mediterranean, Christianity emerged as a fully independent system of belief and practice, self-defined as non-Jewish in its theology, its ritual practice, and the ethnicity of its adherents. Instead of dwelling on contemporary forms of Judaism, followers of this religion turned to grapple with their ambivalent relationship to Greco-Roman culture. From that point onwards, Judaism's relevance for Christian self-definition would be limited to the Jewish scriptures that the church appropriated as its Old Testament and to the "literary Jews" of the Christian imagination, constructed from biblical paradigms to serve as pawns in intra-Christian debates. According to this "master narrative," the parallel developments in Judaism were no less momentous or monolithic.12 With the rise of the rabbinic movement, it is asserted that the diversity of Second Temple Judaism all but disappeared. The "Council of Yavneh," allegedly convened by Rabban Gamaliel II around 90 CE, put an end to sectarian disputes among the Jews; not only were the Pharisees/Rabbis empowered as the leaders of the whole nation, but they expelled the Christ-believers who remained in their midst by means of the birkat ha-minim ("blessing [= curse] on the heretics"). Under the religious leadership of the Rabbis, Jews would choose to live in self-imposed isolation from the rest of the

12 For a more extensive account of the (rabbinic) Jewish side of the story of the "Parting of the Ways," see Schiffman, "At the Crossroads," 115-56. Introduction 5

Greco-Roman world, just as indifferent to Christians and "pagans" as these Gentiles allegedly were to Jews and Judaism. Even when the Roman Empire became Christian and the enemy "Esau/Edom" truly took on the garb of a brother, Christians and Christianity remained far outside the bounds of Jewish concern, interest, or even curiosity, such that classical Judaism successfully resisted any influence from Christian traditions, beliefs, or practices. And hence - according to the view of early Jewish and Christian history that still dominates the scholarly discourse - these two religions came to be separate, conflicting, and categorically different, even despite their common origins in Second Temple Judaism. The historicity and plausibility of many elements in this account have been questioned in recent years. For instance, the very concept of a mutual "Parting" owes much to the claimed correspondence between rabbinic traditions about the institution of the birkat ha-minim at Yavneh (b. Berakhot 28b-29a) and early Christian traditions about the expulsion of Christ-believers from synagogues (John 9:22; 12:42; 16:2). However, Peter Schäfer, Daniel Boyarin, and others have convincingly established that the "Council of Yavneh" was a much later construct, rather than an historical event.13 As such, scholars can no longer point to 90 CE as the end of all early intra-Jewish diversity nor appeal to the birkat ha-minim as a Jewish counterpart to (and cause for) Christian anti-Judaism. At the same time, New Testament scholars such as Raymond Brown have shown that the Judaism of the Jesus Movement was hardly limited to a single, Torah-observant "Jewish Christianity" in conflict with a single, anti- nomian "Gentile Christianity," dismissing the traditional assumption that early Christian attitudes towards the Torah were wholly determined by ethnicity.14 Likewise, Gerd Lüdemann and others have deconstructed the

13 See further: Peter Schäfer, "Die sogennante Synode von Jabne," Judaica 31 (1975): 54-64 [1: Zur Trennung von Juden und Christen im 1.-2. Jh. n. Chr.], 116-24 [2: Der Abschluss des Kanons]; Daniel Boyarin, "A Tale of Two Synods: Nicaea, Yavneh, and Rabbinic Ecclesiology," Exemplaria 12 (2000): 21-62; idem, "Justin Martyr Invents Judaism," Church History IQ (2001): 127-32. Furthermore, Reuven Kimelman has shown that the NT and patristic sources traditionally cited in support are far less univocal on this point than some scholars have made them out to be ("Birkat Ha-Minim and the Lack of Evidence for an Anti-Christian Jewish Prayer in Late Antiquity," in Jewish and Christian Self-Definition, vol. 2, Aspects of Judaism in the Graeco-Roman Period, ed. E. P. Sanders with A. Baumgarten and Alan Mendelson [Philadelphia: Fortress, 1981], 234-40). See also Katz, "Issues," 48-53; Günter Stemberger, "Die sogennante 'Synode von Jabne' und das frühe Christentum," Kairos 19 (1977): 14-21. 14 Raymond E. Brown, "Not Jewish Christianity and Gentile Christianity but Types of Jewish/Gentile Christianity," CBQ 45 (1983): 74-79. 6 Annette Yoshiko Reed & Adam H. Becker myth of the Jerusalem Church's flight to Pella,15 thereby shedding doubt on the widespread view of the demise of authentically apostolic "Jewish Christianity" during the first Jewish Revolt.16 Furthermore, a variety of scholars have demonstrated that a critical reading of our late antique and early medieval sources does not support any simple model of separation; for even those authors who most vigorously assert the mutual exclusivity of "Judaism" and "Christianity" provide us with many clues about the continued complexity of the situation "on the ground."17 Nevertheless, the notion of the "Parting of the Ways" continues to influence contemporary scholarship, particularly with regard to the relationship between Jews and Christians after the second century. When faced with cases in which Jews and Christians clearly interacted, scholars tend to presume as a matter of course that any post-"Parting" contacts must have been exceptional in nature and polemical in thrust. When common traditions are discovered in Jewish and Christian sources, it is usually assumed that these are isolated examples of the unidirectional "influence" of one self-contained entity on another, as opposed to the products of any substantive intercredal interchange or the fruits of their common participation in a shared cultural or discursive context.18 Evidence that Judaism continued to hold an attraction for some Christians is typically explained away as the idiosyncratic propensities of isolated and individual Judaizers, who are merely "exceptions to the rule" in a church to which "living" forms of Judaism had long become irrelevant. Likewise, evidence for the existence of authors and groups who blurred

15 See esp. Gerd Ludemann, "The Successors of Pre-70 Jerusalem Christianity: A Critical Evaluation of the Pella-Tradition," in Jewish and Christian Self-Definition, vol. 1, The Shaping of Christianity in the Second and Third Centuries, ed. E. P. Sanders (Philadelphia: Fortress, 1980), 161-73. For further references, see Annette Yoshiko Reed, '"Jewish Christianity' after the 'Parting of the Ways'," in this volume. 16 On the problems with the generalizations about the early demise of "Jewish Christianity," as well as the traditional concept of "Jewish Christianity" more broadly, see the contributions by Frankfurter, Gager, and Reed in this volume. 17 Note the repeated efforts by certain Christians to discourage others from adopting Jewish practices (e.g., Didascalia 26), frequenting synagogues (e.g., Origen, Homilies on Leviticus 5.8; Chrysostom, Homilies Against the Jews, passim), and even calling themselves "Jews" (e.g., Augustine, Epistle 196; Cyril of Jerusalem, Cat. 10.16). See further: Judith Lieu, Image and Reality: The Jews in the World of the Christians in the Second Century (Edinburgh: T&T Clark, 1996), esp. 39-56; Robert Louis Wilken, John Chrysostom and the Jews: Rhetoric and Reality in the Late Fourth Century (Berkeley: U. of California Press, 1983), esp. 66-94; Gager, "Dangerous Ones in Between." 18 In most modern scholarship, it is only the "mother religion" Judaism that exerts "influence" on the "daughter religion" Christianity. For the methodological problems with this tendency (and the scholarly category of "influence" more broadly), see Peter Schafer, Mirror of His Beauty: Feminine Images of God from the Bible to the Early Kabbala (Princeton: Princeton UP, 2002), 217^3, esp. 229-35. Introduction 7 the supposedly firm boundaries between "Jewish" and "Christian" identities is lumped together under the rubric "Jewish Christianity" and dismissed as an anachronistic remnant of an age long past. In short, our data for the complex relationship between Judaism and Christianity in the late antique and early medieval periods are too often read through assumptions about their "parted ways." To understand the enduring popularity of the concept of the "Parting of the Ways," it is helpful to consider its origins in the reaction against the supersessionist views that once dominated research on post-biblical Judaism and Christian Origins.19 In the nineteenth and early twentieth centuries, the academic discourse on these topics was dominated by Protestant Christian voices, and most scholars viewed Jesus as the founder of a new religion that was, from the very moment of its inception, categorically opposed to the Judaism of its time. Reading the triumphalism of ancient Christian literature as an expression of historical fact, they reconstructed post-biblical Judaism in the image of a religion ripe for replacement by emergent Christianity. The result was the so- called Spatjudentum ("late Judaism") described by influential historians such as Wilhelm Bousset (1865-1920) and Adolf von Harnack (1851- 1930): an allegedly ossified system of belief and practice, a pale reflection of Israel's glorious patriarchal and prophetic past, a legalistic religion purportedly devoid of spiritual value and lacking in any attraction for non-Jews.20 Inasmuch as this "late Judaism" was dismissed as largely irrelevant to the subsequent growth of the church,21 it is perhaps not surprising that so few students of Christianity felt any need to peer over - let alone to cross - the disciplinary boundaries that separated

19 On the images of Jews and Judaism in earlier research and their relationship to the often vitriolic anti-Judaism/anti-Semitism of late nineteenth and early twentieth century New Testament scholarship, see George Foot Moore, "Christian Writers on Judaism," HTR 14 (1921): 197-254; Susanna Heschel, "The Image of Judaism in Nineteenth Century New Testament Scholarship in Germany," in Jewish-Christian Encounters over the Centuries; Symbiosis, Prejudice, Holocaust, Dialogue, ed. Marvin Perry and Frederick M. Schweitzer (New York: Peter Lang, 1994), 215-40. 20 See Wilhelm Bousset, Die Religion des Judentums in neutestamentlichen Zeitalter (Berlin: Ruether and Reichard, 1903); see discussion in Shaye J. D. Cohen, "Adolph Harnack's 'The Mission and Expansion of Judaism': Christianity Succeeds Where Judaism Fails," in The Future of Early Christianity: Essays in Honor of Helmut Koester, ed. Birger A. Pearson (Minneapolis: Fortress, 1991), 163-69; and Andrew S. Jacobs, "The Lion and the Lamb," in this volume. 21 A related trend is the tendency to depict Christianity - even in the apostolic period - as a Greco-Roman cult with no special link to Judaism at all; see the discussion in Stanley E. Porter and Brook W. R. Pearson, "Why the Split? Christians and Jews by the Fourth Century," Journal of Greco-Roman Christianity and Judaism 1 (2000): 103-7. 8 Annette Yoshiko Reed & Adam H. Becker them from their counterparts in the field of Jewish History.22 And, indeed, in light of the bleak image of Judaism once current in Christian scholar- ship, the lack of movement in the other direction should surprise us even less.23 The metaphor of "parted ways" has some precedent in scholarship from this period: in at least one case - a 1912 collection of essays entitled The Parting of the Roads - the title of a work compares post-biblical Judaism and early Christianity to two divergent paths, even as the articles therein remain mired in the supersessionist assumptions of the time.24 The image of "parting" did not become linked to a competing model until decades later, when questions about the origins of anti-Semitism were brought to bear on the study of the New Testament and early Christianity. For this, the key figure was James Parkes (1896-1981), a British clergyman who over his lifetime produced a number of books on Jewish- Christian relations and the history of anti-Semitism.25 Parkes' interest in these topics was first sparked in the late 1920s, in reaction to the rise of anti-Semitism among nationalist students across Europe.26 In 1930 he published the first of his many books: The Jew and his Neighbor, an exploration of the history of anti-Semitism, which approaches the

22 Important exceptions include August Friedrich Gfrorer in the nineteenth century (see e.g. Kritische Geschichte des Urchristentums [2 vols.; Stuttgart: Schweizerbart, 1835]) and George Foot Moore in the early twentieth (see esp. his seminal article "Christian Writers on Judaism," on which see below). 23 The most important exception is Abraham Geiger (1810-1874), whose books were widely read by Christian scholars at the time; furthermore, his approach to Jesus and early Christianity in Das Judentum und Seine Geschichte (3 vols., Breslau: Schletter, 1864-71) and other works presages many of the "new" postwar developments discussed below; see further Heschel, "Image of Judaism," 225-32; eadem, Abraham Geiger and the Jewish Jesus (Chicago: U. of Chicago Press, 1998). 24 F. J. Foakes Jackson, ed., The Parting of the Roads: Studies in the Development of Judaism and Early Christianity (London: Arnold, 1912), cited in Lieu, "Parting of the Ways," 101, as an "anticipation" of the concept of the "Parting of the Ways." Despite the supersessionist stance of the book as a whole, it is notable that the contribution of Ephraim Levine ("The Breach between Judaism and Christianity") attempts "to trace the narrative of religious progress to the point where Judaism and Christianity parted company" (p. 285) and dates this development to 70 CE - contrary to the view of this development as the result of Paul's genius in understanding Jesus' true message as found, for instance, in the introduction to the book (pp. 11-12). 25 Sidney Sugarman, Diana Bailey, and David A. Pennie, eds., A Bibliography of the Printed Works of James Parkes, with Selected Quotations (Southampton: U. of Southampton Press, 1977). On Parkes' broader project, see Robert Andrew Everett, Christianity Without Antisemitism: James Parkes and the Jewish-Christian Encounter (New York: Pergamon, 1993). 26 For Parkes's memoirs on his "Involvement in the Jewish Question," see Voyages of Discovery (London: Victor Gollancz, 1969), 111-35, penned under the pseudonym John Hadham. Introduction 9 massacres of Jews during the First Crusade (1096 CE) as the background to the debates about the "Jewish Question" in his own time.27 For his Oxford doctoral thesis, Parkes sought to uncover the very roots of the phenomenon of anti-Semitism by going back to the period of Christian Origins and by attempting to pinpoint the initial moment of Christianity's separation from Judaism. The result was his influential 1934 book, The Conflict of the Church and the Synagogue.28 By the time of its publication, Parkes' scholarly work on the prehistory of modern anti-Semitism had become even more relevant to the contemporary situation. On May 1, 1934, the Nazi party periodical Der Sturmer issued a special fourteen-page publication accusing Jews of using Christian blood in their Passover baking and other rituals.29 In the same month of the same year, Parkes began the preface to his book with the following words:

The publication of a study of the causes of anti-Semitism needs neither justification nor explanation at the present time. But a word may be said of the material offered in the present work. The progress of events from the mediaeval ghetto to modern Europe is fairly well known. That the roots of the present situation lie in the mediaeval past is generally agreed. The present work tries to go a stage further, and to answer the question: why was there a mediaeval ghetto?30 Insofar as The Conflict of the Church and the Synagogue analyzed the period of Christian Origins as part of a broader inquiry into the causes of modern anti-Semitism, this book represented a radical departure from contemporaneous research on the New Testament, "late Judaism," and early Christianity, which continued to view these topics through the lens of Christian beliefs about the church's deserved status as the new and true Israel. Whereas such studies tended to assume the distinctiveness of Christianity vis-à-vis Judaism even in the lifetime of Jesus, Parkes stressed the continuity of the two in the apostolic age and prioritized the question of the precise moment of their divergence thereafter.

27 James Parkes, The Jew and his Neighbour: A Study of the Causes of Antisemitism (London: SCM, 1930). For a more recent investigation of Jews and Christians during the First Crusade, see Robert Chazan, In the Year 1096: The First Crusade and the Jews (Philadelphia: Jewish Publication Society, 1996); idem, European Jewry and the First Crusade (Berkeley: U. of California Press, 1987). 28 James Parkes, The Conflict of the Church and Synagogue: A Study in the Origins of Anti-Semitism (London: Soncino, 1934). 29 The Nazi appropriation of the blood libel myth, together with other traditional tropes of anti-Semitism, led many to seek the origins of Nazi anti-Semitism, despite its special virulence, in the Christian past. On this particular myth, see A. Dundes, ed., The Blood Libel Legend: A Casebook in Anti-Semitic Folklore (Madison: U. of Wisconsin Press, 1991). 30 Parkes, Conflict, vii. 10 Annette Yoshiko Reed & Adam H. Becker

The resultant account of early Jewish-Christian relations anticipated, in nearly every detail, the "Parting" model that now dominates research on these topics. Most notable is the third chapter, which, in fact, bears the title "The Parting of the Ways."31 Countering assertions about the inherent theological differences between Judaism and Christianity with a socio-political analysis of the events between the birth of Jesus and the Bar Kokhba Revolt, Parkes concluded that "the definite separation into two religions took place towards the end of the first century,"32 and he argued that "the end of the first century is the time of the definite emergence of Christianity as a new religion."33 Although Parkes himself most often spoke of this critical moment as "the separation,"34 he can be credited with innovating, articulating, and popularizing the concept of the "Parting of the Ways" as we now know it.35 This model, in short, owes its origins to the integration of the study of Christian Origins into the historiography of anti-Semitism/anti-Judaism, whereby Christian hostility towards Jews (both modern and medieval) forms the impetus and

31 This, to our knowledge, is the earliest attestation of this phrase that reflects its current sense; cf. Lieu, "Parting of the Ways," 101-2, who expresses uncertainty about its exact origins and cites James Dunn's 1991 book as her earliest example. For a critique of Parkes' formulation, see Nicholas de Lange, "James Parkes: A Centenary Lecture," in Cultures of Ambivalence and Contempt: Studies in Jewish-Non-Jewish Relations, ed. Siân Jones, Tony Kushner, and Sarah Pearce (London: Vallentine Mitchell, 1998), 42-44. 32 Parkes, Conflict, 91. 33 Parkes, Conflict, 92. 34 Terms like "the separation" and "the split" would also used by Marcel Simon in his seminal 1948 book Verus Israel: Etude sur les relations entre Chrétiens et Juifs dans l'Empire Romain (135—42) (Paris: Editions de Boccard, 1948); English version: Verus Israel: A Study in the Relations Between Christians and Jews in the Roman Empire, AD 135^t25, trans. H. McKeating (Oxford: Oxford UP, 1986), xiv. Notably, Simon chooses to begin his inquiry "at the moment when the Church became fully conscious of its own autonomy and universal mission" (p. xii), which he dates to 135 CE, arguing against an earlier date of 70 CE (pp. xiv-xvi, plus his response to critiques of this choice in his 1964 Postscript, pp. 386-88). 35 Already in the 1950s and 1960s, we find the "Parting of the Ways" used in titles of scholarly books and articles about the separation of Christianity from Judaism in the first or early second century CE; see, e.g., Abraham Cohen, The Parting of the Ways: Judaism and the Rise of Christianity (London: Lincolns-Prager, 1954), esp. ch. 5; Morton Scott Enslin, "Parting of the Ways," JQR 51 (1961): 177-97. More recent examples are cited above. See also: Robert Murray, "The Parting of the Ways," Christian-Jewish Relations 20 (1987): 42-44; Richard Bauckham, "The Parting of the Ways: What Happened and Why," Studia Theologica 47 (1993): 135-51; Vincent Martin, A House Divided: The Parting of the Ways Between Synagogue and Church (New York: Paulist, 1995). Modem Author Index

Abraham, I. 15 Biggs, C. 200 Abusch, R. S. 335 Bihlmeyer, K. 155 Albeck, Ch. 159, 160, 162 bin Gorion, M. J. 308,312 Alexander, P. S. 2, 14, 18, 20, 23, 52, Birnbaum, E. 287,289 191 Blidstein, Y. 165 Alon, G. 11, 191 Bloch,R. S. 43 Alter, R. 309 Block, P. 325 Althusser, L. 67, 77 Blumenkranz, B. 49, 56, 264, 275 Amezaga, L. D. 171 Boccaccini, G. 12, 88, 89, 90 Anderson, M. J. 317 Bockmuehl, M. 132 Asad, T. 71 Borgen, P. 288 Aschkenasy, N. 336 Bori, P. C. 208 Auerbach, M. 324 Bourdieu, P. 67 Auf der Maur, H. 260 Bousset, W. 7,98,99,205 Austin, J. L. 84 Bovon, F. 269 Baer, H. A. 135 Bowersock, G. W. 36, 46, 57, 116 Bagnell, R. S. 50 Boyarin, D. 1, 5, 14, 17, 20, 59, 60, Bailey, D. 8 75, 85, 96, 120, 132, 145, 157, 168, Baird, R. D. 79 178, 180-82, 184, 186, 195, 202, Bammel, E. 364 225, 227, 289, 294, 295, 297, 304, Barcellon, F. S. 173 305, 308, 309, 318, 335, 370, 373, Barclay, J. 39,43,46 375 Bardy, G. 109, 173 Bradshaw, P. 280 Barnard, L.W. 149,270 Brakke, D. 73 Barnes, T. D. 60, 148, 376 Braun, T. 102 Baron, S. W. 50 Braverman, J. 236,251,254 Barrett, C. K. 270 Brenner, A. 309 Barthélemy, D. 242, 247, 255 Brent, A. 178 Bauckham, R. 10, 136, 137 Broadhurst, L. 145 Bauer, W. 19, 88, 185 Brock, S. 238, 240, 373, 374, 375, Baumgarten, A. I. 12, 21, 80, 101, 104, 376, 377, 378, 380, 386, 388, 389 205, 206, 223, 229 Brown Tkacz, C. 254. See C. Tkacz. Baur, F. C. 35, 199-201, 208 Brown, D. 236 Beard, M. 75,78 Brown, P. 287, 342 Beatrice, P. F. 172 Brown, R. 5, 73, 200, 264, 270, 309, Becker, A. H. 202, 264, 377 342 Bell, C. 261 Brubaker, L. 347 Berchman, R. M. 287 Buell, D. K. 350 Berger, P. 371 Bultmann, R. 13 Bergman, J. 229 Burgess, R. W. 377, 380 Bergren, T. 138, 139 Burrus, V. 350 Berliner, A. 264 Busto Saiz, J. R. 247 Betz, H. D. 69 Buttenweiser, M. 341 Bhabha, H. K. 66, 73, 74, 111, 112, Buxton, R. 40 114 Cameron, A. 117,341,342,347,348, Bickerman, E. 165, 166, 167 351, 360, 384 398 Modern Author Index

Campenhausen, H. von 149, 152, 172, Dinur, B. Z. 160, 163 173, 178 Dix, G. 1 Carleton Paget, J. 49, 50, 56, 58, 60, Donner, F. 386 104, 110, 190, 194, 195, 201, 366 Dorival, G. 246 Casula, L. 262 Drake, H. A. 44 Chadwick, H. 172, 174 Dreyfus, F. 364 Charlesworth, J. H. 20, 133 Drijvers, H. J. W. 374, 384, 385 Chavasse, A. 259-60, 265-67, 266, Droge, A. 358 272, 276 Dummer, J. 358 Chazan, R. 8 Dundes, A. 9 Chidester, D. 66 Dunn, J. D. G. 1, 10, 16, 18, 35, 87, Chilton, B. 13,14 88, 90, 192, 235 Chuvin, P. 362 Efroymson, D. 37 Clark, E. A. 105,106,302,316,355 Ehrhardt, A. 178 Cohen, A. 10 Ehrman, B. D. 89 Cohen, G. D. 339 Eilberg-Schwartz, H. 305 Cohen, S. J. D. 12, 14, 42, 50, 52, 67, Elm, S. 350 68, 69, 82-83, 89, 90, 98, 99, 170, Enslin, M. S. 10 180-186, 268, 271, 319 Epstein, J. N. 161,187 Collins, J. J. 140 Everett, R. A. 8 Conway, A. J. 259, 262, 273, 274 Feldman, L. 41, 45, 49, 50, 52, 271 Cook, M. 390 Ferguson, E. 176 Cormack, R. 342 Fernández Marcos, N. 239, 245 Corrigan, K. 346-47 Finkelstein, L. 162, 163, 165, 324 Cox, C. 245 Fischer, L. 259, 260 Crenshaw, J. L. 166 Fitzmyer, J. A. 268 Crone, P. 231,361-62,364-65,371 Flusser, D. 13, 14, 135 Culler, J. 179 Foakes Jackson, F. J. 8 Curletto, S. 315 Fonrobert, C. 21, 184, 195, 196, 203, Dagron, G. 341,343 375 Dan, J. 324, 328, 329, 340 Fossum, J. 136 Daniélou, J. 137, 190, 194, 231, 242, Foucault, M. 65 259, 260, 280 Fraade, S. D. 66, 287 Daumas, F. 141 Frankel, Y. 163 David, Y. 329 Frankel, Z. 160 Davies, W. D. 11,62,132 Frankfurter, D. 14, 131, 132, 134, 137, Dawson, D. 286 139, 140, 142, 143, 150, 151, 190 de Certeau, M. 350 Fredriksen, P. 11, 13, 36, 37, 43, 47, de Jonge, M. 133, 140-42, 316 54, 55, 95, 227 de Lange, N. 10,21,102,109,110, Freeland, J. P. 259, 262, 273, 274 111,241,257, 343 Freier, B. 50 de Ste. Croix, G. E. M. 57 Frend, W. H. C. 15, 57, 72, 172 De Wette, W. 98 Freyer Stowasser, B. 335 Dechow, J. F. 355 Gafni, I. 382 Dehandschutter, B. 146, 147 Gager, J. G. 2, 3, 11, 13, 39, 41, 50, Denis, A-M. 135 100, 132, 225, 228, 231, 273, 358, Déroche, V. 341, 342, 383 361, 369 Deutsch, N. 80,331,333 Gaston, L. 13, 367 DiSegni, R. 311 Geiger, A. 8, 15 Dillon, J. M. 170 Gentry, P. 244, 245 Dinari, Y. 319 Gfrörer, A. F. 7 Dines, J. 253 Gibson, E. L. 59, 145, 151 Modern Author Index 399

Glucker, J. 166, 168, 169 Herford, R.T. 163 Godu, G. 263 Herr, M. D. 325 Gokey, F. X. 154 Heschel, S. 7, 8 Goldenberg, R. 152,271 Hezser, C. 20, 185 Goldman, S. 335 Hilgenfeld, A. 357 Goldschmidt, D. 275 Himmelfarb, M. 2, 15, 16, 140, 322, Goldstein, J. A. 67, 68 340, 341 Goldstein, M. 370 Hirshman, M. 2, 21, 308 González Luis, I. 247 Hoffman, J. G. H. 389 Goodblatt, D. 163 Hoffman, L. 310 Goodman, M. 20, 43, 119, 172, 179, Holl, K. 259 183-85, 359 Hollander, H. W. 142 Goranson, S. 132 Honigman, S. 239 Grant, R. M. 174, 175, 176, 358 Horbury, W. 3, 60, 102, 311 Grätz.H. 11,12,15,324 Horner, T. 104 Graves, R. 115 Horowitz, Ch. M. 314,319,320 Green, A. 337 Horowitz, E. 117 Grégoire, H. 148 Humphries, M. 351 Griffith, S. H. 285, 298, 386, 391 Inowlocki, S. 237 Grözinger, K.-E. 328 Irshai, O. 35, 37 Gruen, E. 36, 38, 39, 41, 43, 44, 46, Isaac, J. 11 49, 55 Jacobs, A. 383 Gutas, D. 389, 390 Jaffee, M. S. 12, 89, 90, 98, 302 Guttmann, A. 160 Janini, J. 259, 266 Hadham, J. See J. Parkes Janowitz, N. 20 Haelewyck, J.-C. 135 Jaubert, A. 269 Haines-Eitzen, K. 100 Jay, P. 253 Hall, J. M. 68,70,75-77 Jefford, C. N. 171 Hall, R. G. 135-36 Jenkins, G. 241 Hall, S. 269 Johannessohn, M. 252 Halperin, D. J. 328 Johnson, M. D. 165 Halperin, D. M. 72 Jones, C. P. 39, 58 Hanson, A. E. 40 Jones, F. S. 196-201, 203, 206, 208, Hanson, A. T. 173 212, 225 Hanson, R. P. C. 172, 176 Juster, J. 100 Harder, K. J. 171 Kalmin, R. 195,381,382 Hare, D. 14 Kamesar, A. 21, 112, 113, 239, 248, Harl, M. 246 249, 250, 253, 254 Harlow, D. C. 134 Kapah, J. 163 Harnack, A. von 3,7,49,50,57,98, Katz, S. 2, 5, 19 99, 100, 101, 102, 103, 104, 193, Kedar, B. 254 195, 273 Kelly, J. N. D. 174 Harrington, D. J. 310 Kimelman, R. 2, 5, 110, 370, 376 Hasan-Rokem, G. 21, 84 King, P.D. 63 Hastings, A. 178 King, R. 75 Hata, G. 351 Kinzig, W. 2, 104 Hayes, C. 20, 223 Kister, M. 162 Hayman, P. 341 Kittel, G. 157 Hayward, C. T. R. 251,253,315 Kitzinger, E. 342 Heather, P. 63 Klausner, J. 15 Heber, W. 228 Klijn, A. F. J. 189, 190, 191, 193, 194, Hengel, M. 43, 166 195, 198, 199, 231 400 Modern Author Index

Klingshirn, W. 265 Lukyn Williams, A. 100 Knibb, M. A. 133 Luz, U. 273 Knight, J. 136,137,138 Lyman, R. 355,357,358 Knohl, I. 265 MacCulloch, D. 65 Koester, H. 13, 19, 200 Mack, B. L. 288 Kofsky, A. 348 MacMullen, R. 59, 131 Koltun-Fromm, N. (also N. Koltun), Maier, H. 157, 172 296, 376 Malina, B. 191,217 Koren, S. 319 Malti-Douglas, F. 335 Kraemer, R. 106 Mansfeld, J. 287,357 Kraft, R. A. 12, 15, 133, 137, 139, 190 Marienberg, E. 312,319 Kraus, M. 256 Markus, R. 63,352,354 Krauss, S. 183,311,324 Marmorstein, A. 184,229 Kritzman, L. D. 65 Marshall, J. W. 14, 132, 150, 151 Kronfeld, Ch. 78, 79, 80, 81, 82 Martin, V. 10 Kugel, J. 335 Martyn, J. L. 137 Kuyt, A. 327,328 McKane, W. 256 Labov, W. 74,76,77,81 McKay, H. 271 Lakoff, G. 81,82,83,84 Meier, J. P. 264,270 Lamont, M. 261 Mendels, D. 349,350 Lamoreaux, J. 386 Mendelson, A. 21 Lampe, P. 264,268 Mercier, R. 377, 380 Lane Fox, R. 36, 39, 57, 58, 131 Meyer, B. F. 21 Lapin, H. 110 Milani, C. 114 Lasker, D. J. 390 Miles, J. 77, 96 Minkowsky, Ch. 161 Laupot, E. 72 Miliar, F. 13,36,44,45,49,57 Lauras, A. 264, 275 Mimouni, S. C. 46, 115, 189, 193, 199, Le Boulluec, A. 178,350,351,353 200 Leclerq, H. 263 Lejay, P. 271 Montefiore, C. 15 Leon, H. J. 264 Moore, G. F. 7, 12, 51, 177 Lerner, M. B. 160, 163 Moore-Gilbert, B. 107 Lesses, R. M. 323 Morgan, C. 77 Lévi, I. 341 Morin, G. 259,260,266 Levine, A.-J. 106 Morony, M. G. 375 Levine, E. 8 Morray-Jones, C. 330, 331 Levine, L. I. 36, 46, 48, 51, 335, 375 Mortley, R. 358 Levinson, J. 335 Moutsoulas, E. 356 Lewis, D. M. 69 Munck, J. 192,201 Lieberman, S. 319,322,325,339 Munnich, O. 246 Liebeschuetz, J. H. W. G. 63 Murray, R. 10, 134 Lieu, J. 1, 2, 3, 6, 8, 10, 16, 21, 37, 52, Musurillo, H. 57 58, 59, 73, 104, 148, 158-59, 225, Naeh, Sh. 265 348, 350, 353, 359, 383 Nathan, G. 265 Lightfoot, J. B. 35, 157 Nautin, P. 177,240 Lightstone, J. N. 156 Needham, R. 78 Lim, R. 346 Neusner, J. 15, 17, 20, 66, 88, 89, 132, Linder, A. 38, 47, 60, 63, 110 166, 376 Lloyd, G. E. R. 315 Newman, H. 370 Loomba, A. 75, 108, 117, 118 Nickelsburg, G. 12 Luckmann, T. 371 Niditch, S. 105 Lüdemann, G. 5, 193, 199, 201, 203 Nocent, A. 260 Modem Author Index 401

Nock, A.D. 42 Roth, C. 95 Norelli, E. 135, 136, 137-38, 139 Rouwhorst, G. 266 North, J. A. 75, 78, 104 Rubenstein, J. 381 Norton, G. J. 241 Ruether, R. R. 11, 17, 62, 66, 98, 204 O'Donnell, J. J. 131 Runesson, A. 98, 213 Olson, K. A. 237 Rutgers, L. V. 2, 36, 50, 227, 264 Olster, D. M. 99,341,384 Sachot, M. 72 Osier, J. P. 311 Said, E. 107,113 Owens, J. R. 296 Saldarini, A. 14, 132, 160, 162, 163, Pageis, E. 19,235 165 Pardes, I. 70 Salvesen, A. 241, 245, 246, 248, 252, Parkes, J. 8-12, 16-18, 58, 60, 66, 373 253 Pastis, J. Z. 60 Sanders, E. P. 13,21,35,45,54,89, Pasto, J. 98 132 Pearson, B. A. 69 Sanders, J. T. 350 Pearson, B. W. R. 3, 7 Satran, D. 147, 383 Peers, G. 342 Schäfer, P. 5, 6, 14, 21, 39, 41, 42, 82, Pennie, D. A. 8 160, 165, 179, 271, 322, 324, 329, Perkins, J. 109 330, 331, 332, 333, 337, 341 Phillips, C. R. 348 Schaper, J. 240 Pietri, C. 262 Schiffman, L. 1, 4, 89, 191, 192, 322 Pines, S. 273,361-65,381,390 Schlichting, G. 311 Pinsent, J. 287 Schlüter, M. 322 Pomeroy, S. B. 171 Schoeps, H. J. 198, 199, 203, 212, 226 Poole, F. J. P. 159 Schramm, T. 267 Porter, S. E. 3, 7 Schümmer, J. 259 Porton, G. G. 308 Schürer, E. 13, 44, 45, 133, 135, 140 Potter, D. S. 40 Schwartz, M. 70 Pourkier, A. 355, 356 Schwartz, S. 20, 36, 62, 68, 82-83, Pratt, M. L. 74 88-92, 228 Price, S. R. F. 40, 57, 75, 78, 359 Segal, A. F. 69,80,93,96 Putman, H. 389 Seltzer, C. 60 Rabello, A. M. 56 Shanks, H. 20 Radin, M. 271 Sharvit, S. 161 Rapaport, S. 338 Shepardson, C. C. 345,351,352 Reed, A. Y. 316,317,331 Sherwin-White, A. N. 57 Reeg, G. 307, 314, 324, 325, 326, 333 Shmuel, Y. E. 340,341 Reeve, M. D. 315 Shoemaker, S. J. 104 Reinhartz, A. 11,310 Shuler, P. 289 Reinhold, M. 271 Sigal, P. 184 Reinink, G. J. 189, 191, 193, 194, 198, Siker, J. S. 103 384, 386 Sillet, H. 357 Reynolds, J. 36,49,51,219 Silver, A. H. 341 Richardson, P. 45 Sim, D. C. 132 Ridings, D. 358,359 Simon, M. 10, 12, 17, 49, 63, 101-4, Riegel, S. K. 199 110, 115, 133, 137, 139, 191, 192, Riggi, C. 356,360 193, 195, 209, 324, 352, 353, 357 Rives, J. B. 56 Singer, M. 134 Rohrbacher-Sticker, C. 329 Skehan, P. W. 239 Rokeah, D. 210 Slotki, J. J. 340 Rordorf, W. 149, 174 Smith, J. Z. 179 Roskies, D. 307 Smith, W. C. 71 402 Modern Author Index

Soisalon-Soininen, I. 241 van den Oudenrijn, M.-A. 206 Sourvino-Inwood, C. 53 van der Kooij, A. 247 Sperber, D. 51 Van Roey, A. 391 Spiegel, G. 105 Van Voorst, R. E. 199,203 Spivak, G. 111,118 Venetianer, L. 277 Stanton, G. N. 37, 138, 139, 360 Verheyden, J. 192 Stark, R. 350,359 Vermes, G. 13,44,45 Stemberger, G. 5, 17, 66, 160, 206 Verstrepen, J.-L. 259, 263, 267 Stendahl, K. 13 Vessey, M. 112 Stern, D. 307 Vielhauer, P. 194 Stern, M. 271 Visotzky, B. 20, 191, 195, 202 Stern, S. 119,185 von Staden, H. 353 Stern, S. M. 274, 361-66 Waddington, W. H. 148 Stökl Ben Ezra, D. (also D. Stökl) 261, Waegemann, M. 341 268, 269, 271 Wahrmann, N. 324 Stone, M. E. 138 Waitz, H. 200,201,203 Stowers, S. 36 Walter, C. 346 Strecker, G. 88, 194, 198, 201, 203, Walzer, R. 363 208,211,212,218,227 Wander, B. 52 Stroumsa, G. G. 21, 104, 136, 342, Wasserstrom, S. 363, 384 360, 383 Waszink, J. 358 Stroumsa, S. 391 Wehnert, J. 192 Studer, B. 262 Wehnhar, J. 224 Sugarman, S. 8 Weidman, F. 146 Sundberg, A. C. 235 Wellhausen, J. 98 Sussman, Y. 162 Werner, E. 276 Swain, S. 167 Westenholz, J. G. 264 Swanson, M. 390, 391 Wevers, J. W. 239,244 Swartz, M. 312,332 White, L. M. 98 Talbert, C. H. 309 Wiesen, D. S. 256 Talley, T. J. 259,267 Wiessner, G. 377 Tannenbaum, R. 36,49,51,219 Wilckens, U. 268 Ta-Shma, I. 319 Wilken, R. 6, 104, 117, 228, 340, 353 Taylor, J. 61, 115, 120, 134, 190, 192, Williams, F. 356 228 Williams, M. 62 Taylor, M. 49, 57, 58, 103^, 110 Williams, R. 19 Taylor, S. 380 Willis, G.G. 259 Telfer, W. 178 Wilson, S. G. 102, 183, 226 Teugels, L. 184 Wisse, F. 351 Tkacz, C. 255 Wolf, K. B. 342,386 Trevett, C. 139,143 Wolfe, P. 108 Trevijano, R. 178 Wolfson, E. 312,315,327,331 Tropper, A. 119,160,162 Wunderer, C. 277 Tugwell, S. 171 Wünsche, A. 340 Turner, V. 261 Yahalom, J. 341 Tyson, J. 269 Yerushalmi, Y. 106 Ulrich, E. 239,242,246 Young, F. 238, 358 Urbach, E. E. 110,162 Young, R. 75, 112 Vallée, G. 353, 355, 356, 357 Yuval, I. 2, 184, 185, 225, 308, 340 van Bekkum, W. 341 Zeitlin, S. 324 van Damme, D. 269 Ziegler, J. 252 Subject Index

'Abd al-Jabbar 273, 362-66 Ascension of Isaiah 133-39, 141,309 'Abd al-Malik (Umayyad caliph) 384 Asia Minor 40, 53, 107, 141-43, 146, Acts, book of 48, 53, 199-200, 208, 152, 158 231, 269, 280, 353, 365, 367-70 Augustine 38, 47, 51, 60, 239, 251, Aeschylus 43 253, 265, 315 Alexander Polyhistor 236-37 Avot de Rabbi Nathan 162,165,182, Alexandria 39, 54, 176, 238-39, 241, 302-5 290 baptism 209-10,212,218-19,223, Ambrose 38, 351 294 amixia 41, 43 Bar Haninah 113 amoraic period 19,181,381 Bar Kokhba 91 Anahid 380 Bar Kokhba Revolt 4, 10, 35, 74, 64, anti-Christian polemics 58-60, 241, 192, 212 214, 362, 364 Baruch, book of 235 Antigonus of Sokho 161,163,168 2 Baruch 211 anti-Jewish literature. See contra 3 Baruch 134 Iudaeos tradition. Beraita de Niddah 311,318-23 anti-Judaism 8-10, 12, 21, 38-39, 47, biblical exegesis. See also midrash. 56, 58, 61, 62, 103, 210, 228, 230, - as shared discourse and common 253, 271, 284, 347, 352, 369, 371, ground 79, 253, 296-97, 392 377-78, 383, 387 - channels for mediating traditions Antioch 157, 159, 206, 375 about 296-97 anti-Paulinism 138, 211, 198, 363-64 - Hellenistic Jewish 237-38 Aphrahat 238, 255, 284-87, 289-90, - in Jewish-Christian debates 247, 218 294-304, 305-6, 377-81 - proto-orthodox/orthodox Christian Aphrodisias, inscriptions from 36, 49, 234-35, 238, 240 51, 219 birkat ha-minim 4-5,60,371,344 Apocalypse of Abraham 133 bnay qyäma 285 Apocalypse of Elijah 133,134 Byzantine Empire 311-12,320,325, apocalypticism 38, 53-54, 102, 136, 341^13, 346-47, 351, 363-66 137, 158, 340, 376, 384 Caesarea 109, 176, 236, 246 - and Christian exegesis 38, 344 Caiaphas 207, 212 - early medieval 341, 352, 388 Caligula 46 - Second Temple Jewish and early canons Christian 53, 55, 135, 137-38 - conciliar 38, 26, 62 Apollinarius 349 - scriptural 36, 101, 234-38, 254, 368 apostolic history 200-1,208-11, 198 Cataphrygians 354 apostolic succession 160, 172, 173-74, celibacy 65-66, 283-86, 288-89, 295- 176-89 96, 298-302, 304-6 Aquila 60, 239, 241, 246, 249, 251-52 Celsus 40, 123, See also Origen Arab conquest 62, 374, 384-85, 387 Chludov Psalter 346, 347 Arian controversy 200, 354 Christian Hebraism 257 Aristobulos 256 "Christian Jews," 83, 84, 87, 210, 215, Aristotle, Aristotelian logic 388-89 217, 267, 270, 278 Artapanus 45, 236 "Christian Judaism," 192, 271 404 Subject Index

Christianity. See also Judaism and Didascalia Apostolorum 6, 185, 193, Christianity. 376, 382 - efforts to forge distinctions from Didymus the Blind 246 "Judaism" 77, 84-85, 86, 94, 129, Dio Cassius 42, 46, 167 230, 268-69, 369-70 Diocletian 56 - geographical diversity of 144, 248, Diogenes Laertius 166, 167 374, 377-78 Dionysius of Alexandria 176-77, 187— - negotiation of Jewish heritage 159, 88 202, 255, 261-62, 274, 229-33 Dionysius of Halicarnassus 237 -varieties of 88-89, 133-35 Discourse on Priesthood 385, 387, 389 Christian-transmitted Jewish texts Dome of the Rock 384 - so-called "apocrypha," 237-38 Domitian 55 - so-called "pseudepigrapha," 134-36 Dositheus 205 Christmas, 263, 264 East Syrians 374, 382, 387 Chronicle ofArbela 374, 381 Easter 148, 158, 142, 230, 263, 273, Chrysostom, John 6, 50-51, 60, 63, 279, 281 96, 157, 256, 268, 274, 369, 371 Ebionites 92, 191, 193-94, 198-99, circumcision 50, 90, 110, 209, 212, 226, 247, 267 221,261,298, 379 Edessa 238 Claudius, census of 53 Egypt 50, 114, 111,210,290-91 Clearchus of Soli 42 Elijah (biblical figure) 284 1 Clement 171, 172-73, 269-70, 280 Elisha (biblical figure) 284 Clement of Alexandria 174,177-78, Elisha ben Abuya 93 186, 236, 239, 255,287, 353 Elvira, Synod of 60, 266 Clement of Rome 172-75, 177, 187, Ember Days 263-64, 267, See also 198 Fast of the Seventh Month. Codex Theodosianus 38, 53, 27, 77 1 Enoch 134,317,299 colonial mimicry 73, 109, 78 2 Enoch 134 Constantine 61, 246, 320, 355, 362, 3 Enoch 330-32 374-76, 386 Ephrem 238, 255, 345, 351, 358 contra Iudaeos tradition 37-38, 49, Epiphanius 194, 199-201, 207, 247- 60-62, 353, 361, 375, 378-88 48, 346, 354-60 - and "pagan" anti-Judaism 47 Epistle to Diognetus 352 - rhetoric and reality in 38, 22, 58-61, Epistle to the Hebrews 11, 275, 278- 97-105, 384 79, 276, 385 conversion, converts 41-43, 47-50, Epistula Petri 190, 198, 241. See also 52-53, 55-56, 68, 117, 186, 248-49, Pseudo-Clementines. 364, 381, 387, 392 2 Esdras 135 Corinth 172-74 Essenes 89, 183, 349, 353, 356 Cyprian 143, 172-73, 177, 186, 269, Esther, book of 235 280 Eupolemus 166, 178, 236 Cyril of Jerusalem 6 Euripedes 43 Daniel, book of 110, 204, 376 Eusebius of Caesarea 58, 125, 146, Debate between Simon the Jew and 148-49, 155, 157, 173, 177-78, 187- Theophilus the Christian 99 88, 194, 236-37, 245, 247, 255, 256, Decius 338 348-50, 354-55, 358-59, 373 Delos 52 Exodus, book of 215, 219, 253, 276, Demetrius 236 278, 279, 334, 341 Diaspora, Jews in, 20, 43-44, 48, 49, - exegesis of 251, 290-92, 294, 299, 51-56, 91, 156 301-104,329 Diatesseron, 194. See also Tatian - LXX 12,54,244-245 Subject Index 405 exodus of Israel from Egypt 271-72, Gospel of the Twelve Apostles, 384 290 gospels Exodus Rabbah 303 -canonical 37, 28, 150, 310 Ezra-Nehemiah (1 Esdras) 235, 298 - "Jewish-Christian" 194 4 Ezra 138,211 Gregory of Nazianzus 347 5 and 6 Ezra 136, 138, 139, 141 hairesis 350, 354-55, 327 Fast of the Seventh Month 259-67, halakhah 45, 84, 100, 137, 142, 151, 269-72, 274-81 158-59, 197, 210, 285, 302, 311, fasting 262,264,266-67,271-72, 316, 320-22, 367 275, 299, 333, 392 heavenly ascent 136-38, 308, 282, Filastrius of Brescia 351 322-23, 328-29, 331, 335 fourth century, as critical era for Hebraica Veritas 242, 249, 217, 252- Jewish and Christian self-definition 54, 257 12, 17, 22, 66, 44, 87, 94, 204, 226- Hegesippus 173-75, 178, 194, 203, 29 348, 356 Franks 62 Hekhalot literature 322-23, 328-29, Gaius Julius Philippus 148 297, 331, 333, 338 Galen 315,353 Hekhalot Rabbati 328, 332 Galilee 80, 114, 115, 205 Heliodorus 317 Genesis 51, 55, 27, 95, 105, 209, 253, Hellenismos 67, 68 317, 319, 326, 336 Hellenistic Jews 41-43, 60, 236-39 Genesis Rabbah (Bereshit Rabbah) Hemerobaptists 349, 356 230, 318, 326, 338 Heracleon 201 "Gentile Christianity," 4, 5, 35, 56, 92, heresiology 37, 85, 180-86, 187, 189, 200, 201,203,231,366, 369 192-94, 198-99, 231, 351-52, 355, Gentiles 357, 360 - and "Jewish" observances 42, 18, 54, "heresy" 59,92,97, 172, 180, 184, 60, 221, 230, 262, 268-70, 280-81 186, 202, 231, 345^16, 348-51, 353- - attraction to Judaism 47, 50-52, 384 55, 357, 359, 367-68, 386. See also - Christian missions to 52-53, 111, haireses', minut. 193, 206, 208 Hermippus of Smyrna 42 - Jewish missions to 43, 49-52, 225 Herod 45, 91, 122 - Jewish perceptions of 54-55, 92, 370 Herodians 356 - perceptions of Jews and Judaism 37- Hexapla 238,240-41,245^16,248, 42 251, 253, See also Origen -salvation of 141-42,111,215-19, Hillel 91, 161, 162-63, 165-66, 169, 222-23, 225 305, 370 Geonic period 181,321,292 Hippolytus 143, 174, 266, 353, 356-57 Germanicus 151 Holocaust 7, 11, 100, 101 God-fearers 49, 51, 219-20, 223, 230, Homer 238, 358 381 Honorius (emperor) 53 Golden Calf 208, 275 hybridity 67,75,75 Gospel of John 5, 95, 96, 71, 152 Hephtzibah 341 Gospel of Luke 152, 166, 173, 215, Iberia 63 281, 310 iconoclastic controversies 342^-4, Gospel of Mark 206,261,248 346, 347, 365 Gospel of Matthew 15, 132, 140, 148, idolatry 208-10, 218-19, 223, 342, 166, 194, 275, 299, 301, 310, 355, 356 372 Ignatius 2, 72, 136, 151, 154 - and "Jewish Christians," 206, 174, ihidaye, ihiddyutha 285, 296-99 215-17, 274 Innocentius of Tortona 352 - on Pharisees, 50, 25, 207 loudaios, Ioudaioi 45, 33, 96 406 Subject Index loudaismos 67-71 "Jewish Christians" 57, 115, 94, 184, Irenaeus of Lyons 19,174-78, 177, 194, 203, 205, 218, 231, 269, 271, 177, 184, 186, 193-94, 199, 209, 297, 362-72 234-35, 239, 246, 247, 269, 348^19 Jews and Christians Isidore of Seville 62, 253 - contacts between 58-59, 40, 102, Islam 53, 71, 231, 233, 261, 346^17, 109-13, 118, 130, 159, 227, 232, 360-61, 362-67, 371-72, 386, 391 234, 262, 277-78, 280, 371 Iuxta Hebraeos 245, 249, 251-53, 255 - competition between 48—49, 242, James (apostle) 198-99, 204, 223 278, 351, 361, 384 Jerome 21, 83, 84, 92, 112-14, 117, - as participants in shared cultural 236, 246-56, 315, 317, 351 contexts 180, 156, 309-11, 343^14, Jerusalem 68, 239, 330, 367 388-93 - apocalyptic speculation about 385 - debates between 102,266,388-92 - as Aelia Capitolina 35, 179 John (apostle) 147 - Muslim occupation of 385 John of Damascus 346, 355 - Sassanian invasion of 116-17,352 John of Fenek 387 Jerusalem Church 4,5, 192, 198-201, John of Patmos 150 204, 206, 223,231,363 John the Baptist 96, 205-7, 210, 214 Jerusalem Temple 35, 45, 48-49, 53, Joseph (biblical figure) 46, 325 184, 205, 209-10, 320, 382 Joseph and Asenath 336 - destruction of 4, 18, 98, 151, 385 Josephus 50, 91, 166, 178, 236-37, - hopes for rebuilding of 380, 353 240, 257, 310, 353, 382 Jesus 7, 12, 13, 35, 59, 79-80, 91, 96, Joshua (biblical figure) 284 98, 114-15, 150-51, 155, 175, 190, Jubilees 133,208 196, 199, 209, 215, 225, 228, 235, Judaism 276, 278, 299, 309, 311, 386 - emergence as "religion" 74-78, 47, - and Moses 214-19 84-85, 87, 94 - Jewish traditions about 312, 331, - diversity in Late Antiquity 5, 88, 94 366, 370-71 - diversity in Second Temple period Jesus Movement 4, 5, 14-15, 18, 52- 14-15, 88-89 53,71,200,213-14, 235,367 Judaism and Christianity Jesus-belief and Jewish identity 74, - anachronism of modern concepts of 84, 58, 133, 136, 139, 147, 152, 158, 38-39, 32, 70-84, 89-92, 120, 132- 159, 190, 206, 269, 371-72 36, 138, 142 "Jew" and "Christian," - as part of a single semantic family - assertions of difference 77, 84-85, 79-84 86, 94, 129, 230, 268-69, 369-70 - continued convergences between - overlaps and fuzzy boundaries 234, 256-58, 388-93 between 132, 138^11, 144, 203-4, - emergence as distinct "religions" 226-33, 269 74-78, 47, 84-85, 87, 94 - problems in defining and labeling - fluid nature of boundaries between 82-84, 90-93, 120, 128, 134, 151- 84-85, 203-4, 228-30 52, 203, 273 "Judaeo-Christianity" 79-80 Jewish-Christian relations 3, 8, 9, 16, Judaizers, Judaizing 3,6,41^-3,51- 17, 22, 60, 96-97, 65, 101-4, 106-7, 52, 60, 89, 127, 151, 157-58, 190, 109, 114-18, 197, 226, 228, 353, 228, 231, 246, 250, 267-68, 273-74, 374, 383, 393 278, 365, 369-71, 386 "Jewish Christianity" 4, 5, 6, 80, 102, "Judeo-Christians" 268, 269, 241, 281 137, 190-202, 204, 206, 208-9, 213, Judith, book of 235 217, 223-28, 230, 270, 361, 364-66, Julia Severa 51 370-71 Julian the Apostate 252, 380 Subject Index 407

Julius Africanus 110-11, 236-37, 240 midrash 238, 288, 290-93, 294, 297, Justin Martyr 20, 58, 81, 84, 93, 99, 300, 302, 304, 317 181, 193, 209, 211, 269, 349-50, Midrash Tanhuma 182 352-53 Miltiades 349 Juvenal 42,52,271,275 minut, minim 4, 5, 102, 124, 128, 181, kalam 390-91 182, 185, 195, 205, 207, 382 Kallah Rabbati 160 Miriam (biblical figure) 292-95 Karaites 180 Mishnah 14, 163-64, 170, 182, 186, Karka d-Ladan 381 276 kashrut (dietary laws) 45, 151, 190- -Pe'ah 164 91, 198, 209, 285, 302, 367 - Yoma 245-75, 82 Laodicea 61 - Ta 'anit 282 late Judaism. See Spatjudentum. -Megillah 235,275 latreia 44, 52 - Hagigah 161,168-69 Lent 263, 264, 235, 279 - Yevamot 305 Letter of Aristeas 238 -Sanhédrin 205 Liber Pontificalis 266, 270 - 'Eduyot 164 Luke (evangelist) 204, 269-70 - 'Avot 159-61, 163-71, 177-83, 186- Maccabees, books of 48, 68, 235, 237 89, 235, 238, 330 Macrobius 45 -Niddah 205,288,320 al-Mahdl (Abbasid caliph), 389 -Yadaim 164,235 "magic," 51, 267, 289, 323, 391 monotheism 45-46, 110, 183, 218, 221 Maimonides 163, 255 Montanism. See "New Prophecy." Mani 92,234 Montanus 59, 92 Manichaeans 89, 360, 390 Moschos 45, 69 Marcion 37, 38, 59, 74, 92, 193, 207, Moses 45, 161, 164-65, 169, 197, 204, 217, 227, 234,. 269, 348, 353 206, 209-11, 213-18, 221-24, 230, Marcionites 59, 74, 193, 247, 268, 240, 253, 276, 283-96, 298-303, 349, 354 305-6, 312, 328-33, 348-49, 356, Marcus Julius Alexander 90 358-59 Martin Luther 95 Mosul 238, 362, 389 martyrdom 59, 74, 75, 139, 150-51, al-Muqammis, Däwüd ibn Marwän 154-57, 208, 281, 349, 376, 378-69, 391 381. See also persecution. Muslims 62, 261, 375, 384, 386, 390- Martyrdom ofPionius 58, 151-52, 126 91 Martyrdom of Polycarp 58, 60, 145, Nazarenes (Nazoreans, Nazoraeans) 150, 152-59, See also Polycarp 83, 92, 191-93, 268, 353, 356, 370 martyrological traditions 38,58, 113, Nazareth 55, 61, 114-15 159, 308-13, 315, 319, 324-129, Nestorians 361, 387 334-44, 376, 378-82 "New Prophecy" 59, 139, 143, 350 Matthew (evangelist) 175 Nicaea, Council of 19, 228, 354 Megasthenes 42 Nicetes 152, 154, 155 Mekhilta 289,290,293 Nicholas of Lyre 255 Melchites 386, 387 Nisibis 238, 391 Melito of Sardis 235, 349 Nonnus of Nisibis 391 Menahem 312,341 North Africa 173,281 Mesopotamia 284, 296, 362, 365, 374, Novatians 354 375, 376, 392 Numbers, book of 152, 156, 245, 253, messianism 54, 80, 122, 214, 218, 231, 278-79, 286, 291-93, 304 342, 371, 386 Numbers Rabbah 318,339,340 Metatron 313, 318, 322, 327-29, 331, Numenius of Apamea 40 333, 339-40, 342 Ocellus of Lucanus 42 408 Subject Index

Old Latin (Vetus Latina) 249, 251-54 Philostratus 167,309,310 Old Testament Piacenza Pilgrim 114-17 - as Christian link to Judaism 235, Plato, Platonists 287, 323 222, 261-62, 274 Pliny the Younger 57 - as source of "bookish" influence Polycarp 145-49, 151, 348. See also 273, 275-77 Martyrdom of Polycarp. - translation of. See Aquila; Hexapla; Porphyry 40, 389 Iuxta Hebraeos\ Jerome; Origen; Old postcolonial criticism 66, 74-78, 97, Latin; Septuagint; Symmachus; 106-9, 111, 118 Theodotian; Vulgate. prophecy 136-38, 143, 249, 267, 283, Origen 3, 6, 21, 47, 58, 109-12, 114, 292-93, 296, 299, 303 117, 174, 177, 233, 235^16, 248, Pseudo-Clementine literature 198-203, 250-51, 253-57, 268, 355 225, 227-33, 369 "Parting of the Ways" 7-12,15 Pseudo-Methodius, Apocalypse of 384 - critiques of 2-3, 5-7, 15-24, 38, 61- Purim 51, 148, 203 63, 77, 87, 203-4, 225-27, 261, 268- Pythagoreans 354, 357 69, 281, 366-72, 375, 388, 393 qaddishutha 284-86, 297-300, 301-5 - from different perspectives 123-31 Quartodecimanism 158, 230 - traditional view of 1-2, 4-5, 35-36, R. Abbahu 334-35 123-24, 192-93, 261-62, 281, 367, R. Eliezer ha-Kappar 187 374 R. Gamaliel 4, 160-63, 169, 171, 206, Pastoral Epistles 136, 174 211, 327 Paul (apostle) 4, 12, 13, 44, 50, 53, 54, R. Ishmael 307-14,316,318,320-29, 55, 69, 91, 133, 151, 174, 185, 192, 331-40, 342 193, 199-200, 208, 212, 217, 225, R.Joshua 290 231, 269, 362, 367-68, 371 R. Judah ha-Nasi 160-62, 163, 165, Paul of Telia 242,246 169, 171, 186-88 Paulians 354 R. Nehuniah ben ha-Qanah 320, 321 Pauline Epistles 199, 296 R. Simeon ben Gamaliel 326-27, 336 -Rom 41, 19, 55, 281 R. Tarfon 162 - 1 Cor 138, 106, 235 R. Yehuda ben Batira 303-4 -2 Cor 37, 19,56 R. Yohanan bar Nappaha 313, 334, -Gal 37, 15, 56, 69, 357 335 -Col 357 R. Yohanan ben Zakkai 161, 162, -Phil 37 169-70 Pelagians 38 rabbinic movement 45, 54-55, 92, 142 Pella, flight to 4, 5, 192, 198 - and late antique Judaism 88, 95, 203 Pentecost 263, 264 - attitudes towards Gentiles 54-55 persecution 39, 56-59, 83, 139, 146- - attitudes towards non-rabbinic Jews 47, 151-59, 238, 252, 375-81 127, 96, 185-86 Persian Empire. See Sassanian Empire. - comparisons with early Christianity Pesah (Passover) 158,230,240,281 66, 73-74, 87, 160, 180-87, 227 Peshitta 238, 242, 246, 269 - construction of "orthodoxy" and Peter (apostle) 198-200, 203-6, 213 assertion of authority by 73-74, Pharisees 4, 37, 83, 89, 92, 183, 206- 165-66, 168-69, 171-72, 187 7, 222, 349, 353, 356 - contacts with Jewish and Gentile Philip the Arab 339 Christians 207, 191, 230, 249, 284, Philip the Trallian 147, 148 286, 296-97, 371 Philo of Alexandria 42, 46, 50, 54, 90- - early history of 19-20, 184-85 91, 236-37, 256, 286-90, 301, 304, - impact of Christianity on 66, 72-74 353 - social structures of 171, 186-87 Philostorgius 46 - Torah study in 169, 138, 305-106 Subject Index 409

"religion," 66, 71-72 (self-definition) - and ethnicity, 39^10, 35 - proto-orthodox/orthodox Christian - as embedded in ancient cultures, 39- 37, 233-34, 361 40, 53-54, 70-71 -rabbinic 72-73, 87, 128, 184-87 - disembedding of, 71-72 Seneca 40 - in ancient Mediterranean urban life, Septuagint 46, 54, 59, 238, 239-46, 43-45, 50-51, 60 248^19, 251-54 Revelation, book of 62, 132, 136-39, Sextus Empiricus 169 141, 150, 158 sexual ethics 283-87, 291-94, 297, ritual practice 299-301, 303-7 - as boundary-marker 262, 268-69, Shabbat (Sabbath) 47, 52, 58, 60, 147, 274-75 152, 157, 180, 266, 270-71, 282, - Gentile participation in Jewish 50- 284, 298, 301, 320 52, 20, 60, 221, 230, 262, 268-70, - "Great Sabbath" 147,152,157 280-81 Shabbat Shuva 272, 277 - of earliest Christians 268-70, 280- Shammai 91, 161, 162, 163, 305 81 Shapur II 376,377,378,380 ritual purity 45, 133, 135-36, 138-39, Shepherd ofHermas 270, 280 143, 158, 190, 198, 213, 223-125, Sibylline Oracles 55 231, 266, 300, 312, 315-16, 319-24, Sifre 165, 290-97, 299, 301^, 306 330, 333-35 Simeon bar Sabba'e 377, 380-81 Roman Empire 10, 18, 19, 22, 97, 106, Simeon ha-Zaddik (high priest) 161, 109-112, 166, 172, 226, 229, 231, 163, 168 352, 359, 373, 378, 382, 387 Simon Magus 205, 357 - Christianization of 4, 61-63, 72-74, Siricius I (pope) 266 106, 229, 374 Smyrna 58-59, 145^16, 150-51, 156, Roman Palestine 15, 109-18, 157, 348 132, 167, 184, 200, 228, 234, 241, Song of Songs 110,234,355 243, 250, 254,312, 320, 341 Song of Songs Rabbah 326 Rome (city) 176,231-32,263,265, Sophocles 43 270-72, 277 Sophronius 116 Rosh ha-Shanah 264, 276, Spain 266,277,386 Rufinus 113, 197, 221, 224, 230, 249, Spatjudentum (late Judaism) 7, 9, 12, 250, 251 13, 14, 98, 190 Sadducees 37, 89, 168, 180, 183, 205- St. Sylvester 352 6, 349, 353, 356 Stoics 353,356 Salome 45 Strabo 48 Samaritans 89, 205, 349, 356 Strategios (Christian monk) 116-18 Samson 309,310,323 Sukkot 264,271,275-76,282 Sas[s]anian Empire 116-17, 238, 253, Sulpicius Severus 72 302, 375-76,381,385-88 supersessionism 7-8, 97-100, 126, Scillitan martyrs 57 157, 194, 211, 214, 231, 278 Seder Eliahu Zuta 159 Susanna, book of 110 Sefer Zerubbabel 341 Symmachus 239,241,247,251-52 Seleucia-Ctesiphon 381 synagogues 48^19, 50-51, 58, llS- self-definition lló, 157, 159, 250, 265, 277-78, - Jewish and Christian 226-27, 339 320-121, 370, 372, 378, 380, 384 - Hellenistic Jewish 41 Syria 144, 200, 195, 280, 368 - Jewish, of certain Christ-believers Syrohexapla 242, 243, 246 132-35, 138, 189 Tacitus 40,41,42,72 410 Subject Index

Talmud Bavli (Babylonian Talmud) Theodoret of Cyrrhus 357 91, 161, 182, 337, 382 Theodosius II 36, 62, 314 -Berakhot 5, 308, 318, 325, 337 Theodotion 239,241,244,245,246, - Shabbat 163, 273, 302, 304-5, 328, 249, 252 329, 330 Theophrastus 42 - 'Eruvin 318, 325 Tiberius Julius Alexander 90 -Pesahim 318,325 Timothy I 375, 389 - Yoma 277,281 Tobit, book of 55, 141, 235, 237 - Rosh ha-Shanah 282 Toledot Yeshu 311,370,371 - Ta'anit 220, 325 Torah 5, 55, 275, 348 - Megillah 250,277 - and rabbinic authority 166, 137, 183, - Hagigah 93,330,340 188 - Yevamot 220, 302, 305 - in Pseudo-Clementine literature 199, -Ketubbot 325 209-10, 213-19 - Gittin 308, 335 - observance by Christ-believers 133, - Qiddushin 220,325 135-36, 139—41, 143, 147, 158, 190, -BavaMesi'a 318,335 198, 210, 221, 225, 230, 269, 367- -BavaBatra 310,325,335 69, 371 - Sanhédrin 54, 325, 335, 341, 380 - Oral and Written 166, 174 - 'Avodah Zarah 325, 337, 338 - rabbinic chain of transmission of - Menahot 340 162-65, 168-69 - Hullin 308, 325, 338 - revelation to Moses at Mt. Sinai 162, -Bekhorot 320 132, 168, 305, 329-130 Talmud Yerushalmi (Palestinian Tosefta 230 Talmud), 229, 382 - Hallah 308 -Berakhot 325,341 -Megillah 275 - Yoma 282 - Yevamot 305 - Ta 'anit 282 - Sanhedrin 213 - Hagigah 325 - 'Avodah Zarah 213 - 'Avodah Zarah 56 - Horayot 335 - Horayot 335 "two-ways" soteriology 214-19, 368 Talmudim 14, 83, 161, 244, 321, 382 Valentinus, Valentinians 27, 83, 92, tannaitic period 19, 160, 163-65, 168- 193, 349, 354 70, 181, 184-88, 234, 290, 295-97 Valerius Maximus 55 Tatian 194, 235, 294, 296, 349, 358 Visigoths 62 Temple. See Jerusalem Temple. Vulgate 249,253-55,336 Tertullian 38, 51, 57, 93, 175-77, 187, "Wave Theory" 74-76, 84-85, 88, 146 266, 268-69, 349, 353 Wisdom of ben Sira 166, 235, 238-39 Testament of Abraham 133 Wisdom of Solomon 235 Testament of Isaac 134 Yavneh (Jabne) 4, 5, 11, 183 Testaments of the Twelve Patriarchs Yom Kippur 261, 263-66, 268-69, 133, 135, 140-42, 316 272-73, 275-81 The Story of the Ten Martyrs 307, Zeno of Verona 351 311-14, 323-26, 328, 332, 336, 338, Zipporah (biblical figure) 283, 285, 339^2 287, 290-94, 305 Theodore of Mopsuestia 246 Zoroastrians 375 Texts and Studies in Ancient Judaism Alphabetical Index

Albani, M., J. Frey, A. Lange (Ed.): Studies in the Book of Jubilees. 1997. Volume 65. Avemarie, Friedrich: Tora und Leben. 1996. Volume 55. Becker, A. H„ A. Y. Reed (Ed.): The Ways that Never Parted. 2003. Volume 95. Becker, Hans-Jürgen: Die großen rabbinischen Sammelwerke Palästinas. 1999. Volume 70. - see Schäfer, Peter Cansdale, Lena: Qumran and the Essenes. 1997. Volume 60. Chester, Andrew: Divine Revelation and Divine Titles in the Pentateuchal Targumim. 1986. Volume 14. Cohen, Martin Samuel: The Shi ur Qomah: Texts and Recensions. 1985. Volume 9. Crown, Alan D.: Samaritan Scribes and Manuscripts. 2001. Volume 80. Doering, Lutz: Schabbat. 1999. Volume 78. Ego, Beate: Targum Scheni zu Ester. 1996. Volume 54. Engel, Anja: see Schäfer, Peter Frey, J.: see. Albani, M. Frick, Peter: Divine Providence in Philo of Alexandria. 1999. Volume 77. Gibson, E. Leigh: The Jewish Manumission Inscriptions of the Bosporus Kingdom. 1999. Volume 75. Gleßmer, Uwe: Einleitung in die Targume zum Pentateuch. 1995. Volume 48. Goldberg, Arnold: Mystik und Theologie des rabbinischen Judentums. Gesammelte Studien I. Ed. by M. Schlüter and P. Schäfer. 1997. Volume 61. - Rabbinische Texte als Gegenstand der Auslegung. Gesammelte Studien n. Ed. by M. Schlüter and P. Schäfer. 1999. Volume 73. Goodblatt, David: The Monarchic Principle. 1994. Volume 38. Grözinger, Karl: Musik und Gesang in der Theologie der frühen jüdischen Literatur. 1982. Volume 3. Gruenwald, /., Sh. Shaked and G.G. Stroumsa (Ed.): Messiah and Christos. Presented to David Flusser. 1992. Volume 32. Halperin, David J.: The Faces of the Chariot. 1988. Volume 16. Herrmann, Klaus (Ed.): Massekhet Hekhalot. 1994. Volume 39. - see Schäfer, Peter Herzer, Jens: Die Paralipomena Jeremiae. 1994. Volume 43. Hezser, Catherine: Form, Function, and Historical Significance of the Rabbinic Story in Yerushalmi Neziqin. 1993. Volume 37. - see Schäfer, Peter - The Social Structure of the Rabbinic Movement in Roman Palestine. 1997. Volume 66. Hirschfelder, Ulrike: see Schäfer, Peter Horbury, W.: see Krauss, Samuel Houtman, Alberdirm: Mishnah und Tosefta. 1996. Volume 59. llan, Tal: Jewish Women in Greco-Roman Palestine. 1995. Volume 44. - Integrating Jewish Woman into Second Temple History. 1999. Volume 76. - Lexicon of Jewish Names in Late Antiquity. 2002. Volume 91. Instone Brewer, David: Techniques and Assumptions in Jewish Exegesis before 70 CE. 1992. Volume 30. Ipta, Kerstin: see Schäfer, Peter Jacobs, Martin: Die Institution des jüdischen Patriarchen. 1995. Volume 52. Kosher, Aryeh: The Jews in Hellenistic and Roman Egypt. 1985. Volume 7. - Jews, Idumaeans, and Ancient Arabs. 1988. Volume 18. - Jews and Hellenistic Cities in Eretz-Israel. 1990. Volume 21. Knittel, Thomas: Das griechische .Leben Adams und Evas'. 2002. Volume 88. Krauss, Samuel: The Jewish-Christian Controversy from the earliest times to 1789. Vol.I. Ed. by W. Horbury. 1996. Volume 56. Kuhn, Peter: Offenbarungsstimmen im Antiken Judentum. 1989. Volume 20. Kuyt, Annelies: The .Descent' to the Chariot. 1995. Volume 45. Lange, A.: see Albani, M. Lange, Nicholas de: Greek Jewish Texts from the Cairo Genizah. 1996. Volume 51. Texts and Studies in Ancient Judaism

Lehnardt, Andreas: Qaddish. 2002. Volume 87. Leonhardt, Jutta: Jewish Worship in Philo of Alexandria. 2001. Volume 84. Lohmann, Uta: see Schäfer, Peter Loopik, M. van (Transl. a. comm.): The Ways of the Sages and the Way of the World. 1991. Volume 26. Luttikhuizen, Gerard P.: The Revelation of Elchasai. 1985. Volume 8. Mach, Michael: Entwicklungsstadien des jüdischen Engelglaubens in vorrabbinischer Zeit. 1992. Volume 34. Mendels, Doron: The Land of Israel as a Political Concept in Hasmonean Literature. 1987. Volume 15. Moscovitz, Leib: Talmudic Reasoning. 2002. Volume 89. Mutius, Georg von: see Schäfer, Peter Necker, Gerold: see Schäfer, Peter Olyan, SaulM.: A Thousand Thousands Served Him. 1993. Volume 36. Otterbach, Rina: see Schäfer, Peter Prigent, Pierre: Le Judaisme et l'image. 1990. Volume 24. Pucci Ben Zeev, Miriam: Jewish Rights in the Roman World. 1998. Volume 74. Pummer, Reinhard: Early Christian Authors on Samaritans and Samaritanism. 2002. Volume 92. Reed, A. Y.: see Becker, A. H. Reeg, Gottfried (Ed.): Die Geschichte von den Zehn Märtyrern. 1985. Volume 10. - see Schäfer, Peter Renner, Lucie: see Schäfer, Peter Reichman, Ronen: Sifra und Mishna. 1998. Volume 68. Rohrbacher-Sticker, Claudia: see Schäfer, Peter Salvesen,A. (Ed.): Origen'sHexaplaandFragments.1998. Volume58. Samely, Alexander: The Interpretation of Speech in the Pentateuch Targums. 1992. Volume 27. Schäfer, Peter: Der Bar-Kokhba-Aufstand. 1981. Volume 1. - Hekhalot-Studien. 1988. Volume 19. Schäfer, Peter (Ed.): Geniza-Fragmente zur Hekhalot-Literatur. 1984. Volume 6. - see Goldberg, Arnold - in cooperation with Klaus Herrmann, Rina Otterbach, Gottfried Reeg, Claudia Rohrbacher- Sticker, Guido Weyer: Konkordanz zur Hekhalot-Literatur. Band 1: 1986. Volume 12. - Band 2: 1988. Volume 13. Schäfer, Peter, Margarete Schlüter, Hans Georg von Mutius (Ed.): Synopse zur Hekhalot-Literatur. 1981. Volume 2. Schäfer, Peter (Ed.) in cooperation with Hans-Jürgen Becker, Klaus Herrmann, Ulrike Hirschfelder, Gerold Necker, Lucie Renner, Claudia Rohrbacher-Sticker, Stefan Siebers: Übersetzung der Hekhalot-Literatur. Band 1: §§ 1-80. 1995. Volume46. - Band 2: §§ 81-334. 1987. Volume 17. - Band 3: §§ 335-597. 1989. Volume 22. - Band 4: §§ 598-985. 1991. Volume 29. Schäfer, Peter, and Hans-Jürgen Becker (Ed.) in cooperation with Anja Engel, Kerstin Ipta, Gerold Necker, Uta Lohmann, Martina Urban, Gert Wildensee: Synopse zum Talmud Yerushalmi. Band 1/1-2: 1991. Volume 31. - Band 1/3-5: 1992. Volume 33. - Band 1/6-11: 1992. Volume 35. - Band III: 1998. Volume 67. - Band IV: 1995. Volume 47. Schäfer, Peter, and Shaul Shaked (Ed.): Magische Texte aus der Kairoer Geniza. Band 1:1994. Volume 42 - Band 2: 1997. Volume 64. - Band 3: 1999. Volume 72. Schäfer, Peter (Ed.): The Talmud Yerushalmi and Graeco-Roman Culture 1.1998. Volume 71. Schäfer, Peter and Hezser, Catherine (Ed.): The Talmud Yerushalmi and Graeco-Roman Culture II. 2000. Volume 79. Schäfer, Peter (Ed.): The Talmud Yerushalmi and Graeco-Roman Culture III. 2003. Volume 93. Schlüter, Margarete: see Goldberg, Arnold - see Schäfer, Peter Texts and Studies in Ancient Judaism

Schmidt, Francis: Le Testament Grec d'Abraham. 1986. Volume 11. Schröder, Bernd: Die,väterlichen Gesetze'. 1996. Volume 53. Schwartz, Daniel R.: Agrippal. 1990. Volume 23. Schwemer, Anna Maria: Studien zu den frühjüdischen Prophetenlegenden. Vitae Prophetarum Band I: 1995. Volume 49. - Band II (mit Beiheft: Synopse zu den Vitae Prophetarum): 1996. Volume 50. Shaked, Shaul: see Gruenwald, 1. - see Schäfer, Peter Shatzman, Israel: The Armies of the Hasmonaeans and Herod. 1991. Volume 25. Siebers, Stefan: see Schäfer, Peter Sivertsev, Alexei: Private Households and Public Politics in 3rd - 5th Century Jewish Palestine. 2002. Volume 90. Spilsbury, Paul: The Image of the Jew in Flavius Josephus' Paraphrase of the Bible. 1998. Volume 69. Stroumsa, G.G.: see Gruenwald, I. Stuckenbruck, Loren T.: The Book of Giants from Qumran. 1997. Volume 63. Swartz, Michael D.: Mystical Prayer in Ancient Judaism. 1992. Volume 28. Sysling, Harry: Tehiyyat Ha-Metim. 1996. Volume 57. Urban, Martina: see Schäfer, Peter Veltri, Giuseppe: Eine Tora für den König Talmai. 1994. Volume 41. - Magie und Halakha. 1997. Volume 62. Visotzky, Burton L.: Golden Bells and Pomegranates. 2003. Volume 94. The Ways that Never Parted. 2003. Volume 96. Weyer, Guido: see Schäfer, Peter Wewers, Gerd A.: Probleme der Bavot-Traktate. 1984. Volume 5. Wildensee, Gert: see Schäfer, Peter Wilson, Walter T.: The Mysteries of Rigtheousness. 1994. Volume 40.

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