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Note to Users NOTE TO USERS This reproduction is the best copy available PLAYING A JEWISH GAME: GENTILE CHRISTIAN JUDAIZING IN THE FIRST AND SECOND CENTURIES CE Michele D. Murray A thesis submitted in conformity with the requirements for the Ikgree of Doctor of Philosophy Gnduate Department of the Centre for the Study of Religion University of Toronto O Copyright by Michele D. Mumy aMO National Library Bibliothèque nationale du Canada Acquisitions and Acquisitions et Bibliographie Services services bibliographiques The author bas granted a non- L'auteur a accordé une licence non exclusive licence allowing the exclusive permettant a la National Library of Cana& to Bibiiothèque nationale du Canada de reproduce, loaa, distribute or seil reproduire, preter, distribuer ou copies of this thesis in microform, vendre des copies de cette thèse sous paper or electronic formats. la fonne de microfiche/film, de reproduction sur papier ou sur format électronique. The author retains ownership of the L'auteur conserve la propriété du copyright in this thesis. Neither the droit d'auteur qui protège cette thèse. thesis nor substantial extracts f?om it Ni la thèse ni des extraits substantiels may be printed or otheMulise de celle-ci ne doivent être imprimés reproduced without the author' s ou autrement reproduits sans son permission. autorisation. Abstrrrct Pliylng a Jewish Game: Gentile Christian Judaizing in the First and Second Centuries CE, Doctor of Philosophy, 2000 Michele D. Murny Centre for the Study of Religion University of Toronto Several strands of early Christian literature contain intriguine passages of cnticism written by early Christians against what they perceived to be troubling situations in their communities. For exarnple, the author of the Epistle of Batnabar vigorously criticizes several Jewish customs, including ci rcurncision, food laws and Sabbath observance, and stresses that the Mosaic Law was never meant to be taken literally (9.4; 10.9; 15.6-8). In a sirnilar vein, the author of the Book of Revelation castigates "those who say that they are Jews. and are not" as members of the "synagogue of Satan" in messages addressed to churches in Smyma and Philadelphia (Rev. 29 and 3:9). Most New Testament scholars have understd the hostility expressed in the above quotations to be directed towards Jewish Chnstians. RecentIy this interpretation has been challenged by a small num ber of scholars, led by Lloyd Gaston and John Gager (Gaston 1986; Gager 1985). They understand the "anti-Judaic"criticism of Jewish customs expressed in earl y Christian literature to be the reaction of ecclesias tical leaders to the strong attraction to Judaisrn and observance of Jewish custorns exhibited by certain Gentile Chnstians from within their own communities. According to UUs understanding, the km "Judaizerndœs not refer to the actions of Jews or Jewish Christians but rather tu the actions of Gentilcs. It is my wntention that the Gager-Gaston-Wilson argument is a valid one. The purpose of this thesis is to identify and discuss relevant texts from the period of the ear1y church that 1 hwe detemiined to k supportive of the Gentile Christian Judaizing thcory of Gager and Gaston as applied to the regions of Syria and Asia Minor ktween c. 50 and 160 CE. Reactions to Gentile Christian Juâaizers lrom earl y ecclesiastical leaders detennined, to a significant extent, what consti tuted @propermChristian behaviour. Warnings and criticisrn of Gentile Christian Judaizing reflects a detennined effort on behal f of the church leadership to forge a Christian identity fully differentiated and distinct from Judaism and. ul tirnately, conhibu ted to the eventual "parting of the waysn of Christiani ty and Judaism. Aeknowledgements This dissertation is the product of many years of labour, and 1 am most grateful for the support 1 received during its wnting. The three rnembers of my cornmittee, Professors Peter Richardson, John Corben, and Leif Vaage, read various drafts of my work, comcting cm,providing references, and making helpful suggestions. I am indebted in particular to Peter Richardson, my thesis supervisor, w ho gave so generousl y of his time and expertise, cunsisîently offering consimctive cri ticism and timely words of encouragement Fellowship from the University of Toronto contnbuted towards the necessary financial security, as did the opportunities afforded me to teach and T.A. by the Centre for the Study of Religion. 1 certain1y could not have begun this project without the emotional and financial support of my parents, Roy and brieMmy. And 1could not have completed this journey without the support of many friends and mlleagues in Toronto and abroad, especiall y Joanna Dennenjian, Lisa Dermenjian, Ken Demy, Daniela Dueck, Phi1 Harland, Sheldon Lewkis, Lesley Lewis. Elaine Meyers, Tony Michael. Ruth Miller, Eric Miller, RaMurray, Cheryl Nafziger-Leis, David Leis, Dana Sawchuk, and Fm Wolford. Final! y, 1 would li ke to thank my life partner, Daniel Miller, for his insightful suggestions on early drafts, his listening ear, great sense of humour and encouragement - especially during rny 3:30 AM anxiety attacka Table of Contents ONE: Introduction 1 The Scope and Goals of This Study 4 Methadology 8 Implications of the Existence d Gentile Christian Judaizers 13 TWO: Ravier of Scholarehip 14 Addf von Harnack The Rapid de-Judaization of Christiani ty 16 Walter Bauer's Challenge 24 Revision of Bauer's View 27 The Effects of World War II 30 Marcel Simon: Judaism As ARival 32 Johannes Munck Setting the Foundation 35 Rosemary Ruether: Christian Anti-Judaism 39 Uoyd Gaston and John Gager Rccent Scholarship on Gentile Christian Judaizing 41 Miriam Taylor: Gentile Christian Judaizing in the Erst and Second Centuries CE? 47 THREE: Gentile Attraction to Juàaism in the Roman Empire in the Fi& and Second Centuries CE 52 Gentile Attachment to Judaism in the First Century CE 52 The Appeal of Judaism Among the Powerful 58 How Attraction to Judaism Occurred 65 The Conversion of the Royal House of Aâiabene 70 FOUR: Paul's Encounter with Gentile Christian Judaizing in Galatia 74 The Resence of Gentile Christian Judaizers in Galatia 75 To Whom Does Paul Address Galacians? 76 What is the meaning of' Iou8al&rv in W. 2.14? 79 Who Compelled Gentile Christians in Galatia to Judaize? 83 Why Did Galatian Gentile Christians Judaize? 87 The bcation of the Gaiatian Churches 92 Summary W Conclusion 94 FIVE: Evidenee for Judaizing Among Gentile Christians in Syria % The Epistle of Bornabas 97 Provenance and Author 103 Barnabas' Message: The Covenant is Ours (Not Theirs) 107 The Roblem of Fasting 1 14 Circumcision: A Desirable Seal of Acceptance 116 The Laws of Kashruth 1 18 Sabbath Observance 1 19 Summary 120 The Didach 121 Venue and Date 123 The "TwoWays* Material 124 Other Material Idiuenced by Judaism 125 The Anti-Jewish Voice 12'7 Summary 131 The PseudeClementine Literature 13 1 Hostility towards Paul, Teacher of the "LawlessGospel" 135 The Law-Observant Mission to Gentiles: Historical Rogeni tors 138 Summary 139 Conclusion 140 SIX: Gentile Christian Judaizem in Asia Minor 142 The Book of Revelation 143 Revelation 29 and 3:9 143 Jewish Persecution of Christians? 144 'Those Who Say that They AnJews and Are Not" 147 Wh y Did These Gentiles Judaize? 15 1 Summary 154 Ignatius and Gentile Judaizers 155 Asia Minor or Antioch? One Group or Two? 155 The Letter to the Magnesians 15'7 The LeDer to the Philadelphians 162 Summary 166 Justin Martyr's Diaiugue with TrypIro 168 Chnstians are the True Istaelm 171 ChristiansandtheLaw 172 Why Talk Torah to Oentiles? 173 The Audience of the Dialogue 1% Summacy 179 Conclusion 1&0 SEVEN: Marcion and Melito 181 Marcion 181 Separate Deities. Saiptum and Messiahs 183 Summary 188 Melitols PERi PASCA 188 TheCityofSardis 189 The Peri Pascha and Melito's View of Jews and Judaism 193 Chnstianity Replaces Judaism 195 Meüto Charges the Jews with Deicide 1% Were Gentile Judaizers Present? 198 Summary 201 Conclusion 20 1 EIGHT: Conclusion 203 WhyGentileChnstiansJudaized 204 The Lx>cal Situations 206 How Gentile Christian Judaizers Identified Themselves 2 10 The Effect of Gentile Christian Judaizing on Jewish-Christian Relations 212 vii Chapter One Introduction Several strands of earl y Christian literature contain intriguing passages of criticism wntten by early Chnstians against what they perceived to be troubling situations in their communi ties. For example, in the Epb~feof Bornabar, the author cornplains that "some" members of his congregation hold that "the covenant is both iheirs and ours (fi 6taefi~q kivwv ai ~~LLOV)'(4.6); that is, these members klieve that the covenant belonged equall y to Jews and Chnstians. He wams his readers against joining their tanks and thereby "heaping up [their] sins" (4.7), and strwgly asserts that the covenant "is ours," oitklongs to Chnstians, not Jews (4.7). In addition to these statements, the author of Barnabas vigorously criticizes several Jewish customs, including circumcision, food laws and Sabbath observance, and stresses that the Mosaic Law was never meant to be taken literali y (9.4; 10.9; 15.6-8). In one of his letters to various Christian cummunities located throughout Asia Minor, Ignatius issues the following waming to his naders in Philadelphia: "But if anyone interpnt Judaism COyou do not listen to him; for it is better to hear Christianity from the circumcised than Judaism from the uncircumcised" (Phil. 6.1). The author of the Book of Revelation castigates "those who say that they are Jews, and are not" as memben of the "synagogue of Satan (ouvay y*roc Larav&)"in messages addressed to churches in Smyma and Philadelphia (Rev. 2:9 and 3:9). Those who originally composed these passages, and those who read them, knew very well against whom the polemics were directed. This understanding, however, was lost over time.
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