Tolerance and Intolerance in Early Judaism and Christianity by Graham N. Stanton, Guy G. Stroumsa

By Graham N. Stanton, Guy G. Stroumsa

The essays during this e-book ponder problems with tolerance and intolerance confronted by way of Jews and Christians among two hundred BCE and 2 hundred CE. numerous essays are keen on facets of early Jewish-Christian relationships, numerous talk about methods Jews and Christians outlined themselves opposed to the pagan international, and several other give some thought to problems with tolerance that arose in rival teams inside of early Judaism and inside early Christianity. The e-book derives from the 1st symposium during this box during which students from Israel and the united kingdom shared, and is detailed in its topic of perennial main issue for humanity.

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D. Tabor, A Noble Death: Suicide and Martyrdom among Christians and Jews in Antiquity, San Francisco, 1992, 17—51: "The Death of Socrates and Its Legacy". In this respect, it is interesting to notice that the two books containing Intolerance and martyrdom 9 10 11 12 13 14 15 16 29 the earliest martyrological reports on Jewish soil, 2 and 4 Maccabees, were composed in Greek. For the Greek concepts of the soul, E. Rhode, Psyche: Selenkult und Unsterblichkeitsglaube der Griechen, reprint, Darmstadt, 1991, is still relevant.

In other parts of our paper we point to cases that proceed in the opposite direction, namely, from potential martyrdom to outright intolerance. In all those cases the legend on the two sides of the coin is the same one. The relative and changing value of the 'coins' in question with regard to what they can 'buy' is one of the great riddles circulating the market-place of moral confusion. The trading rules of the market are very often dictated by opportunism and pretence, to say nothing of blatant fraud.

See Bavli 'Avodah £arah 18a. Interestingly, and to some extent also paradoxically speaking, he is referred to as 'Rabbi IshmaeP! CHAPTER 2 The other in i and 2 Maccabees Daniel R. 1 For example, the former covers the period from Mattathias to Johanan Hyrcanus (c. 167—135 BGE) while the latter begins somewhat earlier but ends its account even before Judas Maccabee dies (160 BGE); the former is Palestinian and the latter of the Hellenistic Diaspora; the former was composed in Hebrew and follows biblical models, the latter was composed in Greek and follows the model of 'tragic' or 'pathetic' Hellenistic historiography; the former features soldiers and the latter, martyrs.

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