By Daniel Boyarin
The ancient separation among Judaism and Christianity is frequently figured as a essentially outlined holiday of a unmarried entity into separate religions. Following this version, there might were one faith often called Judaism earlier than the delivery of Christ, which then took on a hybrid id. Even sooner than its next department, sure ideals and practices of this composite could were identifiable as Christian or Jewish.In Border strains, although, Daniel Boyarin makes a amazing case for a truly diversified state of mind in regards to the old improvement that's the partition of Judaeo-Christianity.There have been no features or gains which may be defined as uniquely Jewish or Christian in overdue antiquity, Boyarin argues. fairly, Jesus-following Jews and Jews who didn't stick to Jesus lived on a cultural map during which ideals, equivalent to that during a moment divine being, and practices, akin to preserving kosher or preserving the Sabbath, have been extensively and variably dispensed. the last word differences among Judaism and Christianity have been imposed from above by means of "border-makers," heresiologists fearful to build a discrete id for Christianity. by way of defining a few ideals and practices as Christian and others as Jewish or heretical, they moved rules, behaviors, and other people to at least one facet or one other of a synthetic border—and, Boyarin considerably contends, invented the very proposal of faith.
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Extra resources for Border Lines: The Partition of Judaeo-Christianity (Divinations: Rereading Late Ancient Religion)
Rather than see ing in the Logos of John a parthenogenetic birth from a Greek mother-father, foisted illegitimately on a "Jewish" Christianity, I read a legitimate Hebrew birth in the intertextual matrix of early midrash. On the basis of this reading, arguing the specifics of the derivation of the Prologue from midrashic sources, it be comes, I think, highly conceivable to see this Prologue, together with its Logos doctrine, as a Jewish text through and through rather than, as it has often enough been read, a "Hellenized corruption" of Judaism.
Assuming this original unity and subsequent divergence has en abled historians to construct narratives of tribal migrations and invasions in the pre-archaic period. Hall mounts a critique of this methodology. Hall's argu ment, however, could have been enhanced by a sharper articulation of wave the ory itself. Clarifiying the difference between his and my understanding may prove an effective way for me to propose a first rough draft of the theory that I am developing in my work. Hall believes that wave theory, just as much as Stammbaum theory, presupposes primal linguistic (cultural) uniformity and merely explains the differences between dialects as owing to diffusion of inno vations over various parts of the language area.
Heresiology is, I might say, a form of apartheid comparative religion, and apartheid comparative religion, in turn, is a product of late antiquity. 48 49 Generally, the orthodox topos that Christian heretics are Jews or Judaizers is seen as a sort of sideshow to the real heresiological concern, the search for the Christian doctrine of God, to put it in Hanson's terms. " The naming of heretics as Jews or Judaizers is treated, on such an account, as a nearly vacant form of reprobation for reprobation's sake.
Border Lines: The Partition of Judaeo-Christianity (Divinations: Rereading Late Ancient Religion) by Daniel Boyarin