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David J. Rudolph raises new questions about Paul's view of the Torah and Jewish identity in this post-supersessionist interpretation of 1 Corinthians 9:19-23. Paul's principle of accommodation is considered in light of the diversity of Second Temple Judaism and Jesus' example and rule of accommodation.
David Rudolph's primary aim is to demonstrate that scholars overstate their case when they maintain that 1 Cor 9:19-23 is incompatible with a Torah-observant Paul. A secondary aim is to show how one might understand 1 Cor 9:19-23 as the discourse of a Jew who remained within the bounds of pluriform Second Temple Judaism. Part I addresses the intertextual, contextual and textual case for the traditional reading of 1 Cor 9:19-23. Weaknesses are pointed out and alternative approaches are considered. The exegetical case in Part II centres on interpreting 1 Cor 9:19-23 in light of Paul's recapitulation in 1 Cor 10:32-11:1, which concludes with the statement, Be imitators of me, as I am of Christ....
This book is the go-to source for introductory information on Messianic Judaism. Editors David Rudolph and Joel Willitts have assembled a thorough examination of the ecclesial context and biblical foundations of the diverse Messianic Jewish movement. Unique among similar works in its Jew-Gentile partnership, this book brings together a team of respected Messianic Jewish and Gentile Christian scholars, including Mark Kinzer, Richard Bauckham, Markus Bockmuehl, Craig Keener, Darrell Bock, Scott Hafemann, Daniel Harrington, R. Kendall Soulen, Douglas Harink and others. Opening essays, written by Messianic Jewish scholars and synagogue leaders, provide a window into the on-the-ground reality of the Messianic Jewish community and reveal the challenges, questions and issues with which Messianic Jews grapple. The following predominantly Gentile Christian discussion explores a number of biblical and theological issues that inform our understanding of the Messianic Jewish ecclesial context. Here is a balanced and accessible introduction to the diverse Messianic Jewish movement that both Gentile Christian and Messianic Jewish readers will find informative and fascinating.
Paul and Jewish identity after Christ Paul believed Israel's Messiah had come. But what does this mean for Israel? Debate rages over Paul and supersessionism: the question of whether—and if so, to what extent—the new covenant in Christ replaces God's "old" covenant with Israel. Discussion of supersessionism carries much historical, theological, and political baggage, complicating attempts at dialogue. God's Israel and the Israel of God: Paul and Supersessionism pursues fruitful discussion by listening to a variety of perspectives. Scot McKnight, Michael F. Bird, and Ben Witherington III consider supersessionism from political, biblical, and historical angles, each concluding that if Paul believed Jesus was Israel's Messiah, then some type of supersessionism is unavoidable even if it is not necessarily a replacement of Israel by the church. Lynn H. Cohick, David J. Rudolph, Janelle Peters, and Ronald Charles respond to the opening essays and offer their own perspectives. Readers of God's Israel and the Israel of God will gain a broader understanding of the debate, its key texts, and the factors that shaped Paul's view of Israel.
Given that mission agencies have been reporting for the last two hundred years or more the number of Jewish people coming to faith in Christ, this book asks the question: where are they and their descendants now? Using a multidisciplinary approach, covering social identity theory, social memory theory, and translation theory, this book constructs a profile of Jewish believers in the UK church based upon interviews carried out with church members and leaders who are Jewish or have experience working with Jewish believers. After examining both theory and data, the conclusion is that church is a hostile environment for Jewish identity. Unlike Chinese, Ghanaian, and Korean churches whose members...
Where does a relatively young movement turn for identity and direction when it straddles the fence between two competing major religions? Messianic Jews have done something that for centuries was considered untenable. Like Christians, they have embraced Jesus as the divine Messiah, but they have refused to surrender their place within the Jewish people. How compatible are these two sides of Messianic Jewish faith? Can Messianic Jews participate as full members in both the body of Messiah and the people of Israel? Can they be led by the Holy Spirit that Jesus promised while also following the rulings of the Jewish sages? Did Jesus affirm rabbinic authority, or does that authority now lie else...
David Chalmers develops a picture of reality on which all truths can be derived from a limited class of basic truths. The picture is inspired by Rudolf Carnap's construction of the world in Der Logische Aufbau Der Welt. Carnap's Aufbau is often seen as a noble failure, but Chalmers argues that a version of the project can succeed. With the right basic elements and the right derivation relation, we can indeed construct the world. The focal point of Chalmers' project is scrutability: the thesis that ideal reasoning from a limited class of basic truths yields all truths about the world. Chalmers first argues for the scrutability thesis and then considers how small the base can be. The result is...
Millions of African Christians who consider themselves genealogical descendants of one of the Ten Lost Tribes of Israel—in other words, Jewish by ethnicity, but Christian in terms of faith—are increasingly choosing a religious affiliation that honors both of these identities. Their choice: Messianic Judaism. Messianic adherents emulate the Christians of the first century, observing the Jewish commandments while also affirming the salvational grace of Yeshua (Jesus). As the first comparative ethnography of such "fulfilled Jews" on the African continent, this book presents case studies that will enrich our understanding of one of global Christianity’s most overlooked iterations.
In this volume, Ralph Korner argues that John’s extensive social identification with Judaism(s), Jewishness, and Jewish institutions does not reflect a literary program of replacing Israel with the ekklēsiai (“churches”/“assemblies”), that is the Jewish and non-Jewish followers of Jesus as Israel’s Messiah. Rather, John is emplacing his Christ-followers further within Israel, without thereby superseding Israel as a national identity for ethnic Jews who do not follow Jesus as the Christos. There are three primary roads travelled in this investigative journey. First, Korner explores ways in which a Jewish heritage is intrinsic to the literary structure, genre, eschatology, symboli...