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• W339794542 abstract "edited by Reimund Bieringer, Didier Pollefeyt, and Frederique Vandecasteele-Vanneuville. Lousiville: Westminster John Knox, 2001. 322 pp. $34.95. This complex and radical treatment contributes signally understanding problem of Christian antisemitism as occasioned by Church's Scriptures. John's is suitable point of departure, in view of its many references the Jews, ranging laconic statement that salvation is (John 4:22) accusation that they are from father -- (John 8:44). Between these two statements there is an asymmetry of meaning that similarity of their grammar and their common attribution Jesus serve underscore. To complexity of John volume adds complexity of Johannine scholarship, which here yields variety of analyses. James D. G. Dunn as an intra-Judaic text, expressing post-70 concerns among Jews regarding revelation (p. 49), while R. Alan Culpepper describes tragic conflict between Johannine believers and Jewish (p. 62). In two contrasting essays, Stephen Motyer proposes that was designed to attract Jews faith in Christ (p. 93), while Judith M. Lieu describes as vilifying such an extent that this `excess' demands response nature of and theological and hermeneutical problems of dualism characteristic of Gospel (p. 115). The argument that polemics of John are somehow in-house is neatly extended by Henk Jan de Jonge in Part Two, with his argument that target consisted of Christians who refused accept particular christological understanding of Johannine group (p. 121). In midst of fresh reading (inspired by work of B. W. J. de Ruyter) de Jonge also observes what is often overlooked: that the author considered it be an historical fact that Jesus lived among (p. 122). Reverting more usual understanding of target as unbelievers, Martinus C. de Boer parses John 8:44 mean that `the Jews' with whom Jesus is here in conversation are not diabolical; rather, their murderous behavior is diabolical (p. 147). Taking up more discursive approach than other scholars represented here, Raymond F. Collins argues that deliberately prepares reader attribution of Jewishness Jesus by non-Jews and for rejection of Jesus Jew by chief priests of his people (p. 175). Peter J. Tomson discusses usage of Palestinian Talmud in making his case that, although preserved some remnants of prior innerJewish tradition...in effect, its extant text is predominantly anti-Jewish (p. 212). Adele Reinhartz endorses such reading, and insists that sees historical community of Jewish nonbelievers as children of devil and sinners destined for death, and that corollary of such anti-Judaism is antisemitism (pp. 225-226). C. Kingsley Barrett opens Part Three with an Augustinian reading of Gospel, in which Israel is treated as duality judgment and love both come their sharpest focus (p. 246), while James H. Charlesworth wishes relegate John 14:6b with other invectives heaped by one Jewish community upon another status of a relic of past (p. 276). Jan Lambrecht closes volume with consideration of Revelation 2:9; 3:9, where he believes reference the synagogue of Satan implies that all non-Christian Jews are not true (p. …" @default.
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• W339794542 date "2004-04-01" @default.
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• W339794542 title "Anti-Judaism and the Fourth Gospel" @default.
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