Boyarin Daniel. Border Lines. The Partition of Judaeo-Christianity

University of Pennsylvania Press, 2006. — 392 p. — (Divinations: Rereading Late Ancient Religion).The historical separation between Judaism and Christianity is often figured as a clearly defined break of a single entity into two separate religions. Following this model, there would have been one religion known as Judaism before the birth of Christ, which then took on a hybrid identity. Even before its subsequent division, certain beliefs and practices of this composite would have been identifiable as Christian or Jewish.In Border Lines, however, Daniel Boyarin makes a striking case for a very different way of thinking about the historical development that is the partition of Judaeo-Christianity.Preface: Interrogate My Love
As long as I can remember I have been in love with some manifestations of Christianity (not always ones that my Christian friends would themselves love or even approve). Tennessee Ernie Ford singing on television the hymn "The Garden" moved me to tears when I was a child. For an oddly gendered teenager, St. Francis, the Sissy, proved an incredibly tantalizing figure of a.Every day for thirty years a man drove a wheelbarrow full of sand over the Tijuana border crossing. The customs inspector dug through the sand each morning but could not discover any contraband. He remained, of course, convinced that he was dealing with a smuggler. On the day of his retirement from the service, he asked the smuggler to reveal what it was that he was smug-.
Making a Difference:The Heresiological Beginnings of Christianity and Judaism
Justin's Dialogue with the Jews:The Beginnings of Orthodoxy
n this chapter, I will be looking at the inscription of border lines between Christianity and Judaism from the points of view of the cartographers on both sides. Looking at the earliest of rabbinic texts, the Mishna, with eyes trained as well on the broader (here read Christian) discursive contexts within which the Mishna was produced enables us to uncover the beginnings of heresiological.
Naturalizing the Border: Apostolic Succession in the Mishna
As has been shown in a different context by David Halperin,1 an epistemic shift consists not in the invention of a particular form of distinction, but in the aggregation of several modes of distinction into one new categorical dispositif. Halperin demonstrates that all of the elements that would make up male homosexuality existed well before the nineteenth century, but their aggregation.
The Crucifixion of the Logos: How Logos Theology Became Christian
The Intertextual Birth of the Logos: The Prologue to John as a Jewish Midrash
As we have seen, theological discourse, the establishment of "orthodox" doctrine, was the major discursive vehicle for the making of a difference on both the side of nascent Christian orthodoxy and nascent rabbinic orthodoxy. There is no reason to imagine, however, that "rabbinic Judaism" ever became the popular hegemonic form of Jewish religiosity among the "People of the Land".
The Jewish Life of the Logos: Logos Theology in Pre- and Pararabbinic Judaism
Erwin Goodenough has clearly articulated the problematic that gave rise to Logos theology in the first centuries of the Christian era: "The Logos then in all circles but the Stoic . was a link of some kind which connected a transcendent Absolute with the world and humanity. The Logos came into general popularity because of the wide-spread desire to conceive of God as transcendent.
The Crucifixion of the Memra: How the Logos Became Christian
As scholars have seen, there is an apparent and important parallel to Philo's Logos myth in the classical Palestinian midrash Bereshith Rabba. According to this very famous passage, Rabbi Hoshaya of Caesarea declares that God looked into the Torah as a blueprint in order to create the world. Now, on the one hand, this is obviously very close to "Philo's conception of the Logos as.
Sparks of the Logos: Historicizing Rabbinic Religion
The Yavneh Legend of the Stammaim: On the Invention of the Rabbis in the Sixth Century
Of the two Talmuds and their differences, Jacob Neusner has written: "The sages of the Talmud of the Land of Israel seek certain knowledge about some few, practical things. They therefore reject-from end to beginning-the chaos of speculation, the plurality of possibilities even as to word choice; above all, the daring and confidence to address the world in the name, merely, of.
"When the Kingdom Turned to Minut": The Christian Empire and the Rabbinic Refusal of Religion
At the end of the fourth century and in the first quarter of the fifth century, we can find several texts attesting how Christianity's new notion of self-definition via "religious" alliance was gradually replacing self-definition via kinship and land.1 These texts, belonging to very different genres, indeed to entirely different spheres of discourse-heresiology, historiography, and law-can nevertheless.
Concluding Political Postscript: A Fragment
"The role of the intellectual is not to tell others what they have to do. By what right would he do so? . The work of an intellectual is not to shape others' political will; it is, through the analysis that he carries out in his field, to question over and over again what is postulated as self-evident, to disturb people's mental habits, the way they do and think things, to dissipate what is familiar.
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Acknowledgments
Since its earliest foundations, rabbinic culture has nurtured the concept that learning and scholarship are not individual but social practices. In particular the notion of the study pair, the havruta, has been central to rabbinic study. Generous and critical study partners for me throughout this project have been Carlin Barton, Charlotte Fonrobert, Galit Hasan-Rokem, Karen King, and.