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Author: William Horbury
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JEWS AND CHRISTIANS IN
CONTACT AND CONTROVERSY
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JEWS AND CHRISTIANS IN CONTACT AND CONTROVERSY
William Horbury
T&T CLARK EDINBURGH
T&T CLARK LTD 59 GEORGE STREET EDINBURGH EH2 2LQ SCOTLAND
Copyright © T&T Clark Ltd, 1998 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of T&T Clark Ltd.
First published 1998 ISBN 0-567-04223-5
British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library
Typeset by Fakenham Photosetting Limited, Fakenham, Norfolk Printed and bound in Great Britain by Bookcraft Ltd, Avon
Introduction I Jewish Unity and the Benediction of the Minim (a) Unity in ancient Judaism (b) The Benediction of the Minim (c) The separation of Christians from Jews
II Jewish and Christian Polemic in Antiquity (a) Paul and the charge of false prophecy (b) The Epistle of Barnabas (c) Polemic against the figure of Christ (second to fourth centuries) (d) Adversus ludaeos texts
III Jews and Christians on the Bible (a) Christian-Jewish exegetical contacts (b) The Septuagint as a Jewish and a Christian bookcollection (c) Jerome and Christian recourse to Jewish tradition (d) Jews and Christians in the pagan literary environment
IV Early Christians on Jewish Prayer
V Mediaeval and Early Modern Jewish Polemic
The Ancient World 1. Extirpation and Excommunication
2. The Benediction of the Minim and Early JewishChristian Controversy
3. I Thessalonians ii.3 as Rebutting the Charge of False Prophecy
4. Jewish-Christian Relations in Barnabas and Justin Martyr
5. Christ as Brigand in Ancient Anti-Christian Polemic
6. Tertullian on the Jews in the Light of De Spectaculis xxx. 5-6
7. The Purpose of Pseudo-Cyprian, Adversus ludaeos
8. Jews and Christians on the Bible: Demarcation and Convergence [325-451]
9. Early Christians on Synagogue Prayer and Imprecation
Mediaeval and Early Modern Polemic 10. The Basle Nizzahon
H. The Revision of Shem Tob ibn Shaprut's Eben Bohan
12. Judah Briel and Seventeenth-Century Jewish AntiChristian Polemic in Italy
Index of References
Index of Subjects
AGJU ANRW BAR BJRL CCL CSEL EH EJ ET ETL GCS HTR HUCA ICC JAOS JE JEH JJS JQR JRS JSNT JSS JTS MGWJ NAK NT NTS PAAJR PEQ PG PL RAC REJ RHPR RHR
Arbeiten zur Geschichte des antiken Judentums und des Urchristentums Aufstieg und Niedergang der romischen Welt British Archaeological Reports Bulletin of the John Rylands Library Corpus Christianorum, Series Latina Corpus Scriptorum Ecclesiasticorum Latinorum Encyclopaedia Hebraica Encyclopaedia Judaica [to distinguish the two works bearing this title, references include a date] Expository Times Ephemerides Theologicae Lovanienses Die griechischen christlichen Schriftsteller Harvard Theological Review Hebrew Union College Annual International Critical Commentary Journal of the American Oriental Society Jewish Encyclopaedia Journal of Ecclesiastical History Journal of Jewish Studies Jewish Quarterly Review Journal of Roman Studies Journal for the Study of the New Testatment Journal of Semitic Studies Journal of Theological Studies Monatsschrift fur die Geschichte und Wissenschaft des Judentums Nederlands Archief voor Kerkgeschiedenis Novum Testamentum New Testament Studies Proceedings of the American Academy for Jewish Research Palestine Exploration Quarterly J. P. Migne, Patrologia Graeca J. P. Migne, Patrologia Latina Reallexikon fur Antike und Christentum Revue des etudes juives Revue d'histoire et de philosophie religieuses Revue de I'histoire des religions
RIDA RQ SC SVT TSAJ TU TWAT TWNT VC VT WUNT ZKG ZTK ZWT
Revue international des droits de I'Antiquite Revue de Qumran Sources chretiennes Supplements to Vetus Testamentum Texte und Studien zum Antiken Judentum Texte und Untersuchungen zur Geschichte der altchristlichen Literatur Theologisches Worterbuch zum Alten Testament Theologisches Worterbuch zum Neuen Testament Vigiliae Christianae Vetus Testamentum Wissenchaftliche Untersuchungen zum Neuen Testament Zeitschrift fur Kirchengeschichte Zeitschrift fur Theologie und Kirche Zeitschrift fur wissenschaftliche Theologie
INTRODUCTION Jewish-Christian contact and controversy were central in Christian origins, and of great moment in later Christian and Jewish history. Gallio cared for none of these things, but his successors in Roman and Byzantine and later administration had to notice them. These matters remain central to an historical understanding of Christianity, and of significance also, in the writer's opinion, for an understanding of Judaism both before and after Christianity arose. The twelve chapters of this book are formed by twelve of my essays on Jewish-Christian contact and controversy. They deal with the interconnected subjects of polemic and biblical interpretation. Nine chapters are concerned with the ancient world, beginning with post-exilic Jewish writings and the New Testament and going on to later pagan, Jewish and Christian controversy; the last three chapters concentrate on mediaeval and early modern Jewish polemic. These studies were first published individually from 1982 onwards, with the exception of chapter 6, from 1972. A long-standing debate over the historical significance of polemic, both Jewish and Christian, has been intensively renewed in recent years; on the other hand, the abundant primary sources, both Jewish and Christian, remain in large part under-explored. The book as a whole illustrates some interrelated themes and arguments. (i) I have tried to show that the Jewish community of the Second Temple period had stronger elements of order and cohesion than is usually allowed, and that these influenced the theory and practice, both Jewish and Christian, which governed Christian separation from the majority Jewish community (see chapters 1-2). Biblically derived ideals of national order and unity emerge especially in Jewish messianism, and chapter 4 includes an argument that second-century Christians continued to mirror a strong contemporary Jewish messianism. (ii) Against the influential view that the Jewish and Christian communities were largely insulated from one another, I have urged that some debated Christian sources reflect intra-communal polemic, and not simply internal needs (see chapters 3-4, 6-7, and 9). I have also argued that similarly debated rabbinic texts preserve adverse comments on Jesus and his followers (see chapters 2 and 8), and that pagan anti-Christian writing includes genuine reflections of further Jewish narrative polemic on the figure of Jesus (chapter 5). (iii) Christians and Jews in the ancient world, despite their divergence, can be said to have shared a common Bible and a
common biblically-oriented culture. I have argued for this disputed position in chapter 8, considering among other things the dependence of Christians on Jews in the biblical sphere, and the biblical basis of Jewish-Christian controversy. (iv) An attempt has been made throughout to reassess or introduce primary sources for polemic, including well-known and lessknown New Testament and patristic texts (see especially chapters 3-7 and 9), and unpublished or little known mediaeval and early modern Jewish writings (see chapters 10-12). To present the chapters in order: chapters 1-9 are on the ancient world, down to the time of the later Roman empire. Chapters 1-2 deal with exclusion and the Benediction of the Minim, with reference to the Jewish community before and after the destruction of the temple, and the emergence of the Christian body. Then 3-7 treat aspects of Jewish and Christian polemic in antiquity, from the New Testament onwards. The links between polemic and biblical study, and the special biblical culture shared by Jews and Christians, are important especially but not only in chapter 8, on biblical interpretation. Chapter 9 takes up the claim that Christian sources can preserve some genuine perception of contemporary Judaism, with special reference to a subject also central in chapter 2 - the synagogue and Jewish prayer. Lastly, chapters 10-12, on mediaeval and early modern polemic, tackle some of the bibliographical problems which arise in this less cultivated field; but they return to the link between polemic and biblical exegesis, and chapter 12 considers, with special reference to Italy, how biblically-based Jewish polemic against Christianity developed in the early modern context of rational apologetic for revealed religion. The remainder of this introduction consists of some comment on current discussion of these themes and subjects. It is arranged with reference once more to the successive chapters, considered in order under five main headings: (i) Jewish unity and the Benediction of the Minim; (ii) Jewish and Christian polemic in antiquity; (iii) Jews and Christians on the Bible; (iv) early Christians on Jewish prayer; and (v) mediaeval and early modern Jewish polemic. The aim of the comments is to integrate each chapter with current work, and at the same time to offer a measure of general introduction to the subject. The bibliography gives further details of works cited by author's name and short title. It also provides an inadequate indication of my continuing debt to my teachers E. Bammel* and C. F. D. Moule, acknowledged here with gratitude and affection. * Ernst Bammel died on 5 December 1996.
I. Jewish Unity and the Benediction of the Minim In chapters 1-2, on excommunication and the Benediction 'of the Minim\ it is argued that the far-flung Jewish community of the Second Temple period retained enough cohesion for norms to be preserved concerning offences demanding exclusion; the atmosphere of zeal evident in Philo, Josephus and the New Testament would have sharpened awareness of these norms, and the Eighteen Benedictions themselves form a document of corporate zeal, not without overtones of mission and messianism. The Twelfth Benediction is to be interpreted within this context; it was a focus of the communal cursing of Christians reported by Justin Martyr and later on by Jerome, and was one of a number of measures related to the exclusion of Christians from Jewish communities, and to the polemic against Christianity and its founder which is reflected in a number of rabbinic texts. These measures are considered again in chapter 4, on Barnabas and Justin, and the associated polemic is further illuminated by Christian and pagan reaction to it or adoption of it, as illustrated in chapters 3, 5 and 6. Norms developed in the Second Temple period are important again in chapter 8, 'Jews and Christians on the Bible', in connection with the canon. Lively debate has surrounded the two questions of Jewish unity and of communal repression treated in the first two chapters. (a) Unity in ancient Judaism
First, diversity rather than unity in the Jewish practice and belief of the Second Temple period has been repeatedly discerned and stressed in the last thirty years.1 Thus L. H. Schiffman holds that divergent views and groups proliferated and were tolerated while the temple stood, but that afterwards Jewish unity was strongly emphasized, as rabbinic tradition from the tannaitic period suggests, in what was in effect a reconstituted community; some views which had hitherto been current were now left to the Christians, whose rise contributed to the 'shift from sectarianism to consensus'.2 This position has strong antecedents in earlier study, notably in Wilhelm Bousset's brilliant but one-sided sketch of the ancient Jewish community as a loosely united 'church' embracing a 'See for example Nickelsburg, with Kraft, 'The Modern Study of Early Judaism', or the editors and many contributors in Neusner Sc Frerichs, Judaisms and Their Messiahs. 2 Schiffman, 'Perspectives', 147-8, reprinted with slight revision as Who Was, 53; Reclaiming the Dead Sea Scrolls, 404.
great range of unsystematized opinion, chaos with a keynote of disharmony.3 In recent years, however, such views have been questioned especially in the work of E. P. Sanders. In Paul and Palestinian Judaism he was able to bring many different ancient Jewish writings, rabbinic and non-rabbinic, under the aegis of 'covenantal nomism' - and indeed this label for obedience to commandment under the presupposition of grace could arguably be applied to some works from which he withholds it, including the Ezra-apocalypse and the writings of Paul.4 Then, in the second volume of the studies he edited on Self-Definition some contributions, notably those by F. Dexinger and E. E. Urbach, brought out the limits of communal tolerance and the pressures making for unity. Finally, his monumental Judaism: Practice and Belief recognizes Judaism as 'dynamic and diverse', but shows the prevalence of a common Judaism which embraces the particular emphases of the different schools of thought. Herein Sanders recalls a number of predecessors. Thus J. H. A. Hart, borrowing a phrase from Solomon Schechter, had discerned in the Second Temple and early rabbinic period a generally-shared or 'catholic Judaism' unified above all by the festivals and the common hope. With reference to Philo, Josephus, the apocalypses and rabbinic writings, Hart wrote that 'it is easy to lay stress upon the superficial differences of the different branches of ... ancient Jewish literature'; and he urged that the gospels, Paul, and Hebrews too should be read as examples of Jewish literature, as 'witnesses to the Judaism from which the Christian church was to separate itself'.5 In 1927-30 G. F. Moore showed in expounding (to quote his title) 'Judaism in the first centuries of the Christian era, the age of the tannaim' how much in rabbinic and pre-rabbinic literature could be drawn into a common pattern; by contrast with Bousset, he gave rabbinic sources pre-eminence, and he often succeeded in showing that they continued and illuminated an approach already discernible in literature of the Second Temple period. His claim that the Judaism thus discerned was 'normative' begged questions, however, notably because he seemed to undervalue the dramatic development of the prophetic tradition in the apocalypses, and to play down its seeming contrast with the rabbinic moderation.6 In the nineteen-forties 3
Bousset, Religion, 469-75, 523-4. Horbury, 'Paul and Judaism'. Hart, Hope, 19, 23-5; this point is stressed again by Boccaccini, Portraits, xxvi. *See Davies, Paul and Rabbinic Judaism, 9-10; Neusner, Judaism: The Evidence of the Mishnah, 5-14, quoting and discussing F. C. Porter's criticism of Moore. 4
W. D. Davies shared this criticism of Moore, but emphasized the social bonds of the world-wide Jewish community, drawing especially on Wilfred Knox.7 In critical reflection on Bousset's work, N. A. Dahl brought out with force and detail the importance of a national and corporate ethos in the Jewish sources of the SecondTemple period, thereby justly modifying Bousset's perception of a loosely-knit 'church' marked by chaotic individualism.8 After the Second World War, however, this modification towards a recognition of unity was in some places overshadowed by reaction against G. F. Moore. Thus E. R. Goodenough, in his work on Philo and then on Jewish symbols, argued for a mystical Greek-speaking Judaism which was concurrent but hardly reconcilable with the Torah-centred way of life represented in Moore's rabbinic sources.9 Morton Smith, from a different point of view, showed the importance of parties in ancient Judaism during the whole post-exilic period,10 More recently Jacob Neusner, summing up his large-scale studies of Judaism as attested in the Mishnah, urged that the task of the historian of religion is not to range widely like Moore over teachings current in different social settings, but to investigate the religion of a coherent social group, as may be attempted in the case of the Mishnah. Neusner would insist that other writings which clearly speak to a distinctive social setting, including the New Testament and the Dead Sea Scrolls, comparably reflect their own distinct 'Judaisms'; on the other hand Philo and Josephus, the mainstays of Sanders's reconstruction, in Neusner's view speak only for individuals.11 In this way Neusner's work, sharply contrasting 7
Davies, Paul and Rabbinic Judaism, 5-10. "Dahl, Volk Gottes, especially 51-143, 226-8, 267-9. 9 Goodenough's reaction against Moore is brought out in the review of the first four volumes of Goodenough, Jewish Symbols in the Greco-Roman Period by H. StJ. Hart, JTS N.S. vii (1956), 92-7. The importance of the Mosaic law in both Diaspora Greek and rabbinical Hebrew sources speaks against an opposition of 'Judaisms' in the form suggested by Goodenough (compare Horbury, 'Jewish Dimension', 46-7). '"See his Palestinian Parties and Politics. Josephus was probably not wrong, however, in maintaining both the importance of parties and a genuine measure of homonoia among Jews (Ap. ii 179); the context of his assertions is illuminated by B. Reicke's observation that party strife developed specifically at and through the festivals and common meals which were also foci of unity (Reicke, Diakonie, concentrating on the Christian agape, but bringing out corresponding Jewish phenomena, e.g. 198-9, 331-2). "See Neusner, Judaism: The Evidence of the Mishnah, 12-14, and in Chilton 8c Neusner, Judaism in the New Testament, 19-57 (including criticism of Sanders). Recognition of these special 'Judaisms', however, need not exclude recognition of the broader Judaism, showing continuity as well as variation between times and places, which Philo and Josephus presuppose; the contacts of these authors with one another and with other ancient Jewish literature in Greek and Hebrew (often illustrated in Sanders's work) suggest that they are not unrepresentative.
with that of Sanders, has helped to maintain the widespread current emphasis on diversity in Judaism noted at the start. The present writer, following those who recognize the prevalence of common traditions, has drawn attention especially to the Pentateuchally based constitutional ideal of a holy nation governed within the covenant by high priest and king.12 In chapters 1, 2 and 4 it is urged that there was a good measure of common practice and tenet, in particular on the question of norms and exclusion, which was closely connected with the influential concept of covenant.13 The means by which norms could have been enforced are envisaged as the authority of the high priest, his advisers, the council, and also the king, until the death of Agrippa II;14 but also effectual in this period and later (see the closing pages of chapter 4) were the inter-communal network of office-holders and teachers, mentioned in Acts and Justin, and the constituency of the more zealous in each place, described especially in Susanna, III Maccabees, Philo and Acts. Their authority could bring about discipline and punishment, including beating such as that undergone by Paul (II Cor. xi 24, cf. Mark xiii 9 and parallels, Acts xxii 19), exclusion from the assembly, such as is mentioned in the gospels (e.g. Luke vi 22, John ix 22) and sometimes also execution, as in the case of the apostates in III Maccabees vii 12-15, or James son of Zebedee, under Agrippa I, and James the Lord's brother, under the Sadducaic high priest Ananus (see Acts xii 1-3; Josephus, Ant. xx 199-203). This claim makes for a considerably less tolerant picture of ancient Judaism than that outlined by Sanders and (from a different point of view) by Schiffman, but it perhaps does more justice to the importance of zeal and messianism in the Second Temple period, underlined by Martin Hengel,15 and to the light which the New Testament writings (as J. H. A. Hart perceived) and the separation of the Christians shed on Jewish as well as Christian loyalties. It also suggests a greater measure of continuity between the periods before and after the destruction of the temple in 70 than emerges when the 12 See, as well as chapter 1, Horbury, 'Aaronic Priesthood', 'Jewish Dimension", and 'Constitutional Aspects'. 13 Note the references to scriptural books 'of the covenant', Ecclus. xxiv 23,1 Mace, i 57; cf. II Cor. iii 14, and the early Christian use of 'covenantaP (£v6idOr)xos) for 'canonical', for example in Origen on the twenty-two biblical books 'as the Hebrews hand down', quoted by Eusebius, H. E. vi 25, 1. l4 See especially Josephus, the gospels and the Acts, discussed in the light of interpretations by E. Bammel, F. Millar, M. Goodman and E. P. Sanders by Horbury, 'Caiaphas', 43-5. 15 Compare the criticisms of Sanders by Hengel and Deines, 'Common Judaism', 53-5.
main stress is laid on a shift from sectarianism to consensus. Thus, the urgent prayer for ingathering and redemption which is central to the Amidah itself, as the present Tenth to Fourteenth Benedictions show, and to which the Benediction of the Minim belongs, comes in essence from the Second-Temple period (compare Ecclus. xxxvi 1-17, II Mace, i 27-9, and see chapter 2, part II); the attention given to it at the time of Gamaliel II represents not a contrast with the period before 66, but the continuation of an emphasis on national unity and hope which was already central in the Second Temple period itself, and which Paul and other New Testament writers themselves reflect.16 The ban and exclusion, it is argued here, comparably belonged to general rather than simply sectarian practice in the Second Temple period, based on widely attested exegesis of the Pentateuch, Joshua and Judges. This point has been taken up in Pauline interpretation,17 but seems not to have been been discussed in further study of Jewish identity as attested in rabbinic evidence. Apostasy and heresy, however, are considered by L. H. Schiffman and Sacha Stern, both emphasizing that the apostate (and the ram) is treated like a non-Jew - a point brought out especially clearly by Stern - but retains Jewish status.18 Stern follows Schiffman in underlining the latter point, but the reservation expressed with regard to Schiffman here in chapter 1, n. 31 perhaps applies also to him: the treatment of the apostate with the enmity recommended in rabbinic precept can render Jewish status in practice nugatory, for the apostate is excluded from joining in the communal service of God and from being treated by members of the Jewish community as a neighbour.19 Moreover, the rabbinic evidence for connection of the ban with a death-penalty for offences against the covenant, such as that committed by Achan (see chapter 1, parts IV-V), suggests both rabbinic continuity with the Pentateuchal interpretation of the Second Temple period, and an aspect of exclusion under which it was viewed in the Targums and rabbinic literature as much graver and more absolute than a regular disciplinary measure - a point which perhaps deserves further "The Amidah, with its blessing on proselytes and curse on apostates, is among the documents which suggest that early Christian proselytism had Jewish counterparts; see chapter 2, part III, and Carleton Paget, 'Proselytism', 86. 17 Rosner, Paul, Scripture & Ethics, 61-93; Barclay, 'Paul among Diaspora Jews', 117, and Mediterranean Diaspora, 394. ls Schiffman, Who Was, 41-53, largely corresponding to his 'Perspectives', 139-49; Stern, Identity, 105-112. 19 This point is made, with special reference to the rabbinic conviction that heresy excludes from the community, by Alexander, 'Parting', 5.
review in consideration of the apostate's status in early rabbinic writings. (b) The Benediction of the Minim Secondly, the interpretation of the Twelfth Benediction offered here has evoked considerable discussion. One element in the writer's argument which it seems worthwhile to emphasize afresh is the coherence of the curse on heretics with its context in the Amidah, and the importance of recognizing that context as a prayer for communal messianic redemption, informed, as already noted, by zeal for a purified and united people. Thus in part II of 'Benediction' it was suggested, following a talmudic explanation taken up by I. Loeb and I. Elbogen, that, precisely because the central section of the Amidah prays for judgement and redemption, it was relatively easy to unite in it a formula directed against heretics with one directed against oppressive rulers; both classes of evil-doer will be judged at the time of visitation, as might be suggested by the prophecy of redemption in Isaiah i 24-8, a passage which is echoed in the Eleventh Benediction and expects divine vengeance both on unjust rulers and on those who forsake the Lord (one might further compare in this respect Wisd. iii 8-9).20 This suggestion on the link between heretics and oppressors has been questioned as speculative,21 but it begins from what was regarded in the rabbinic period as the theme of this section of the Prayer (Jerusalem Talmud, Ber. ii 4, paralleled in Babylonian Talmud, Meg. 17b). That this rabbinic understanding genuinely identified the theme is borne out by comparison of the Amidah with the prayers of Ecclesiasticus xxxvi 1-17 and II Maccabees i 27-9, already noted, and by the contact between the Prayer and the vocabulary of the Jewish revolt coinage.22 The theme of redemption is prominent also in 'the substance of the Eighteen Benedictions', the shortened substitute Prayer known as Habinenu.23 It may be added that ancient Jewish recognition of this theme of redemption in the Amidah would have cohered well with rabbinic preference for recital of the morning M
Elbogen, Gottesdienst, 34-5, 516, E.T. 30, 394. Alexander, 'Parting', 8. 22 On the central section of the Amidah as a prayer for redemption see Heinemann, Prayer in the Talmud, 34-5. The importance of the Prayer for the ethos of the revolts is discussed by the present writer, The Jewish Revolts under Trajan and Hadrian, forthcoming. "Jerusalem Talmud, Ber. iv 3, 8a, and Babylonian Talmud, Ber. 29a, both expounding Mishnah, Ber. iv 3 'R. Akiba said, If his Prayer is fluent, he prays Eighteen; if not, the substance of Eighteen'. 2l
Amidah immediately after the benediction Ge'ullah, on the redemption from Egypt (e.g. Babylonian Talmud, Ber. 9b), and with the notion - discerned in rabbinic sources in the light of the Targums by G. Glazov - that the Amidah should be regarded as inspired, prophetic prayer like that of Moses in his song at the Red Sea.24 Moreover, such prayer for communal redemption presupposes an atmosphere, breathed equally by Jews and early Christians, in which rigour against heretics and sinners seems only fitting. On the relation of the Benediction to Christianity, chapter 9, below, on early Christians on synagogue prayer, includes notice of two criticisms, with a response which can now be summarized with some additions. First, it is urged by critics (exemplified by P. W. van der Horst) that those envisaged in the imprecation at the time of Justin Martyr can at most have been Jewish members of the church, and not, as argued here and as Justin seems to assume, the Christian body as a whole; Christians in general, in van der Horst's view, will not have been cursed in the Amidah until the time of the Christian empire, in the fourth century. Not all commentators concur with this criticism, as regards the time of Justin himself. Thus L. H. Schiffman argues that, although Jewish Christians only will have been envisaged under a curse on minim at the end of the first century, perhaps by 150 - and certainly later - gentile Christians also will have been cursed under the name noserim; and J. T. Sanders and S. G. Wilson similarly hold that by Justin's time all Christians were probably included in the curse.25 In any case, however, the criticism sponsored by van der Horst does less than justice to the early image of the church (for example in Celsus, as noted here in chapter 5) as a minority faction breaking off from the majority community of the Jews - an image further commended as applicable by the fact that the majority, like the Christian minority, included gentiles as well as Jews (compare Tertullian on the populus amplus constituted by 'the Jews and their proselytes', as cited in chapter 7, below). This point already applies to the Jewish community and the Christian movement in the time of Paul, and it still seems probable to the present writer that, as soon as Christians were condemned under one of the headings incorporated in the Amidah, the whole Christian body was in view. As argued in chapter 2, before the outbreak of war in 66 existing curses on 'separatists' or 'the wicked' were probably already used with special reference to the sect of the Nazarenes (Acts xxiv 5), where the situation seemed to !4
G)azov, 'Invocation', 181, also quoting Wisd. x 20-21. ]. T. Sanders, Schismatics, 53; Wilson, Related Strangers, 179-83.
warrant it. Similarly, the test-measure of a curse directed against Christ was probably also already in use (see I Cor. xii 3, Acts xxvi 11); within the Christian community, the curse on those who do not love the Lord (I Cor. xvi 22) will have performed an opposed but analogous purgation.26 In the later years of the century the Amidah and the Benediction 'of the minim* in particular were discussed under Gamaliel II; the Benediction could still apply to heretics other than Christians, but the Christian body will have been no less prominently in view than was the case before 66, and the Benediction will therefore have impinged on Christians together with the exclusions and other disciplinary measures and propaganda reflected in the New Testament, Barnabas, Justin Martyr, and rabbinic literature. A second criticism of 'Benediction' concerns the shortage of clear evidence, Jerome excepted, that Christians in the eastern Roman provinces after Constantine understood the benediction as applying to Christians in general. T. C. G. Thornton has argued that Jerome's claims concerning Jewish malediction of all Christians were invented, for in other writings both Jerome and Epiphanius (as cited here) think that cursing applies only to some Jewish Christians; moreover, the imperial authorities would have repressed any such general cursing of Christians, and, if it existed, other complaints about it would be expected. Thus, if one were to extend Thornton's argument to include western evidence, one might note that Ambrose protested against the proposed restoration of the Callinicum synagogue without specifying any such feature of Jewish prayer. In reply it should be stressed that the authorities were in any event reluctant to act against Jews, as the Callinicum incident itself shows. Moreover, in this case Ambrose, with much rhetorical force, simply assumes general agreement that the Jews are enemies of Christ; he makes no claim about the meaning of minaei, but no such relatively learned and debatable points need be expected from him, for he can win his argument better with doubtless well-worn invective on the synagogue like 'the place of the Jews' perfidy, ... the temple of impiety; ... the place of perfidy, the house of impiety, the refuge of madness, condemned by God himself ('locus ludaeorum perfidiae ... . templum impietatis; ... perfidiae locus, impietatis domus, amentiae receptaculum, quod deus damnavit ipse': Ep. xl 10 &c 14). Finally, as noted in 'Benediction' (Thornton does not comment on this) and again in 'Early Christians on Synagogue Prayer and Imprecation', there is in fact other evidence that the Benediction of -6C. Spicq, Agape (3 vols., Paris, 1958, 1959, 1959), hi, 81-5.
the Minim became known among Christians in the east; for Babylonian Jewish tradition, as represented in Hebrew in the ninthcentury treatise Pirqoi ben Baboi, holds that the Amidah was prohibited in Christian Palestine. Despite the tendency of this source to emphasize the disruption of custom among Palestinian Jews caused by persecution, it is likely that it reflects official steps taken with regard to the Benediction of the Minim, probably under Justinian.27 (c) The separation of Christians from Jews Lastly, the questions of Jewish unity and the Benediction of the Minim have both been taken up in continuing discussion of the separation of the Christian body from the Jewish community. Not surprisingly, at least two authors who survey this complex development independently speak of plural 'Partings of the Ways' (J. D. G. Dunn) or Trennungsprozesse' (B. Wander). The former concentrates on Christian attitudes to Judaism, the latter on the placing of tendencies and situations reflected in the New Testament within the context of Roman and Jewish history. One further strand in this discussion is the analysis of Jewish identity, considered by M. Casey with a view to such questions as when and if Christians were perceived as non-Jewish.28 The following outline is intended only to show how the present writer would envisage the parts played in the process of separation from the community by Jewish unity, the Benediction and Jewish-Christian polemic. Impulses towards separation came from both inside and outside the Christian body. From within, the teaching of Jesus had a separative tendency because of its implied claim to authority, which 27 To the literature on Ben Baboi and Justinian in Mann, 'Changes' and Veltri, 'Novelle', cited in chapters 2 and 9 respectively, add the (not always correctly reprinted) quotation of the relevant passage in Ben Baboi from L. Ginzberg, Ginze Schechter, ii (New York, 1929), 551-2, with translation and discussion, by P. Kahle, The Cairo Geniza (2nd edn, Oxford, 1959), 40-41, representing argument from this and other texts for Justinian's Novella of 553 (regulating synagogal bible-reading) as a prime factor in the origins of piyyut (reserve towards this view on piyyut is expressed in the comment on Ben Baboi by J. Heinemann in Elbogen and Heinemann, Jewish Liturgy, 223-4); the discussion of an analogous passage in Ben Baboi on another Palestinian custom, in the general context of Babylonian criticism of Palestinian usage, by Gil, Palestine, 634-1099, 503-5 (allowing for validity in the tradition concerning persecution, despite Babylonian exaggeration of its impact on the Jews of Palestine); and the brief discussion of Justinian's Novella in Krauss &C Horbury, Controversy, 62. 2S Casey, From Jewish Prophet to Gentile God, 11-22 (literature), including an attempt to measure degrees of assimilation; an independent but comparable approach to the assessment of assimilation is taken by Barclay, Mediterranean Diaspora, 92-102, without comment on Casey.
is best understood as messianic;29 before his arrest his followers already formed a recognizably distinct Jewish group. Jesus looked, however, not for the foundation of a sect but for the renewal of Israel, and this attitude remained that of his followers, including Paul.30 The impetus towards separation inherent in a new movement need not imply that specific members or leaders are deliberately seeking separation. Recognition of Jesus as messiah indeed defined Christians sharply as a group with separate meetings and a distinct allegiance (compare the separative curse in I Cor. xvi 22). They rapidly developed a corresponding sense of themselves as essential Israel, perceptible in such titles as 'the saints' and 'the church of God', and somewhat comparable with the self-awareness of the Qumran community; their gentile adherents had been made subject to the messiah of Israel (Rom. xv 12). This ecclesiastical yet deeply Israelite outlook is vividly reflected in the Pauline corpus. Nevertheless, Paul himself writes to defend the terms on which he accepted gentiles, rather than deliberately to separate Christians from the community of Israel.31 Comparably, the Fourth Gospel reflects exclusion from the Jewish assembly, but also Christian resentment and disappointment at this measure. A Christian sense of accepted separation from the Jewish community seems first clearly detectable in writings from about the end of the first century onwards, notably the Epistle of Barnabas; the polemical claim that Israel has been dismissed from divine election and replaced by the church is likewise most clearly asserted from this period onward (by contrast with the 29 On this aspect of the teaching see Sanders, Historical Figure, 236-7 (urging that, although in Sanders's view Jesus did not infringe the law, his assumption of authority implicitly reduced the importance of the law's demands); Hengel, Charismatic Leader, especially 2, 67-71, 87-8. "'On Paul and Israel see Moule, Birth, 48-50; Watson, Paul, Judaism and the Gentiles seems to me right in affirming the importance attached by Jews to communal norms, but mistaken in depicting Paul as endeavouring to separate Christians from the Jewish community (see below). For the outlook ascribed here to Jesus and primitive Christians, including Paul, see Horbury, The Twelve and the Phylarchs', 'Constitutional Aspects', and 'Land, Sanctuary, and Worship'. "Watson, Paul, Judaism and the Gentiles, interpreting Paul as a separatist (see the preceding note), upholds F. C. Baur's insistence on reading Romans in its historical context, and opposes a 'Lutheran approach' to Paul. Historical interpretation on the lines sketched in the text seems to the present writer to meet Baur's point better than does the argument for a deliberately separatist Paul, not least because of the positive significance of Israel in Romans. Lest Baur be thought to be without honour in his own country, note the advocacy of a consistently historical theology by Kopf, 'Baur'. The rhetorical function of Paul's arguments on the law is underlined by Vos, 'Legem statuimus', in a brief treatment (also reviewing Acts and Justin Martyr on this subject) which broadly resembles Watson's, but presupposes defence of gentile mission as Paul's overriding aim.
stress in earlier polemic on warning that God may cast Israel out).32 External impulses towards separation therefore impinged on Christians from the majority Jewish community long before the Christians themselves were ready to envisage separate existence. Polemic accompanied 'the sect of the Nazarenes' from the beginning; the charges of magic and deceit originated during Jesus' ministry, and a similar form of anti-Pauline polemic is discussed in chapter 3, below. Paul's own autobiographical remarks attest Jewish measures of discipline and forcible suppression, as noted above. This early and continuing Jewish hostility is most readily explained by the incompatibility of Christian messianic obedience with the zeal, norms and solidarity of the Jewish majority. 33 Separation did not turn on Christian adoption of specially high Christology (a view represented by G. Lindeskog) or on Christian attitudes to Torah and gentilic tendencies (a view represented by L. H. Schiffman and M. Casey);34 these will have been contributory factors, but more fundamental, both for Christians and for non-Christian Jews, was the special loyalty of the Christian group to Jesus as messiah.35 The application of the formidable Benediction of the Minim to Christians would not of itself have sufficed to bring about separation, but it was consistent with earlier measures, as noted above, and will have contributed to the ultimate Christian acceptance of separate 32
Krauss & Horbury, Controversy, i, 16-17. Dunn, Partings is sensitive to unity as well as diversity in Judaism, but he does not bring out the importance, for the question of separation, of the biblically-derived ideals of Jewish unity and the zeal which they kindled. Bauckham, 'Parting' takes further Dunn's own recognition of the importance of the temple, and well puts it into the context of 'common Judaism'. For the present writer, the differentia of Christian opinion on this subject was not so much the self-identification of the community as a new temple (highlighted by Bauckham, ibid., 146-8), as the challenge to the authority of the high-priest and the priesthood including their position as authorized biblical interpreters - implied by adherence to Jesus as messianic king. 34 Lindeskog, Problem, 122-3, 136; Schiffman, Who Was, 6-7; Casey, From Jewish Prophet to Gentile God, 31-2 (he holds that the high Johannine Christology followed from the exclusion of Christians after 70). Christian attitudes to purity belong to one of the two clusters of questions picked out by Wander as leading to separation; the other cluster surrounds the justice or injustice of the crucifixion. 3S This position has been represented in different ways by D. Daube in his preface to J. Jocz, The Jewish People and Jesus Christ (London, 1949), ix-x; W. D. Davies, The Differences between Judaism and Christianity. Torah and Dogma: a Comment', reprinted from HTR Ixi (1968) in his The Gospel and the Land, 390-404 (403-4); and G. Kretschmar, 'Die Kirche aus Juden und Heiden', 16-22. Moule, Birth, 57-64 is close to this position, with the proviso that Torah-loyalty might have lessened the relative importance of the authority of Jesus in the eyes of some Judaistic Christians; even for them, however, adherence to the name of Jesus seems likely to have been divisive. 33
existence. This acceptance seemed to be belied by the continuing participation of Christians in the biblically-formed Jewish culture, but it is illustrated by the adversus ludaeos literature and the mutual polemic of Jews and Christians. II Jewish and Christian Polemic in Antiquity The four following chapters (3-6) are mainly concerned with this polemic. The period of Christian origins is represented in chapter 3. Here the Apostle's self-defence in I Thessalonians ii 3 is judged to be a rebuttal of the charge of false prophecy, which will have been used in invective by non-Christian Jews, as I Thessalonians ii 16 suggests, and probably also by Christians who differed from him. Then there follows in chapter 4 a study of apologetic and polemic in the Epistle of Barnabas and the writings of Justin Martyr, from about fifty and a hundred years respectively after Paul. By this time these later authors can envisage the Christians as definitely distinct from the Jewish community. Their writings reflect, it is argued, some Christian attitudes to the Jews and the Jewish scriptures; it is also possible to discern in the Christian sources some Jewish attitudes to the Christian body, and Jewish institutional measures which impinged on Christians (here a return is made to subjects treated in chapter 2). At this point comment is restricted to Paul (chapter 3) and the Epistle of Barnabas (chapter 4); the treatment of Justin Martyr in chapter 4 is considered below under the heading Adversus ludaeos texts. (a) Paul and the charge of false prophecy In chapter 3, interpretation of I Thessalonians ii 3 as rebuttal in the context of Jewish pressure starts from the Septuagintal background of Paul's language. Its approach is therefore akin to that subsequently followed with regard to many other Pauline passages (this one is not treated) by R. B. Hays, Echoes of Scripture in the Letters of Paul. It aims not to dismiss the important contacts of the passage with Greek philosophical self-presentation, brought out with special reference to Dio Chrysostom by E. von Dobschiitz and A. J. Malherbe, but to show that language which may seem simply to recall this Greek topos is also and especially appropriate to the Jewish post-biblical development of the biblical passages on true and false prophecy. Hence it is thought to be of some moment that the ancient Pauline commentators, who were familiar with the selfdefence characteristic of philosophers, did not pick out philosophers as the imagined rivals, but mainly judged that either Jewish false
prophets or Christian false apostles were in view. The aim of the piece therefore seems not to be fully grasped when R. Jewett takes it as restricting Paul's background in this passage to Old Testament discussion of prophecy.36 In fact, the specifically post-biblical Jewish development of the relevant Old Testament texts, from the LXX onwards, forms the principal subject, and Paul's debt to this development in particular is thought to cohere with the likelihood that Jewish charges are being rebutted, as I Thessalonians ii 16 'forbidding us to speak to gentiles' suggests. Subsequent study, however, has continued to combine an emphasis on the Greek background of this chapter with the view that Jewish opposition was not envisaged in it.37 On the other hand, the interpretation of I Thessalonians ii 16 as a reference to Jewish opposition has been convincingly stated and reasserted, and the importance of sometimes strongly ethnic Jewish assumptions in Paul's writing in I Thessalonians has been underlined.38 The present writer has urged that such assumptions prevail in Paul's future expectations, which would have remained strongly Jerusalem-centred but (here recalling the opposition expressed in I Thessalonians) would have involved the exclusion of Jewish opponents, as strongly hinted in Galatians iv 29-30.39 If, however, Paul's Thessalonians were to have moved in a mainly Greek and gentilic mental world, as is widely supposed, could they have recognized an allusion to false prophecy in ii 3? My main contention in this chapter would be satisfied in any case if it could be allowed that Paul himself had false prophecy in mind, whether he was understood or no. In fact, however, I think it likely that the addressees also were sufficiently tinged with Jewish ideas, and sufficiently affected by the Jewish community, to pick up such an M
Jewett, Correspondence, 150. Schoon-Janssen, Umstrittene 'Apologien', 39-65 urges (without a special treatment of ii 3) that the conventional language of this passage need not reflect opposition, and that Jewish hostility in particular can be ruled out, for no biblical proof-texts are quoted - but both arguments are called into question by the Septuagintal vocabulary of ii 3. Again without discussion of this verse J. T. Sanders, Schismatics, 205 judges that the Thessalonian correspondence gives no information on Jewish-Christian relations in Greece, but he does not consider I Thess. ii 16 in this context. 38 On ii 16, see Sanders, Paul, the Law, and the Jewish People, 190-2, partly following E. Bammel, 'Judenverfolgung und Naherwartung', ZTK Ivi (1959), 294-315; and Schlueter, Filling up the Measure, 184-95. On Jewish assumptions in I Thessalonians, see the comments on the dismissive 'gentiles who know not God' (I Thess. iv 5) in Barclay, 'Paul among Diaspora Jews', 107 and Mediterranean Diaspora, 388, and on I Thess. iv 13-v 10 in Barclay, Mediterranean Diaspora, 390. "Horbury, 'Land, Sanctuary, and Worship', 219-22. J7
allusion. They could clearly have done so, if Acts xvii 1-9 could be relied on when it mentions synagogue-centred preaching at Thessalonica, and trouble there instigated by Jews.40 Both points touch prominent themes in Acts, but seem less questionable than is commonly thought.41 Nevertheless, even if Acts is wholly set aside, it remains probable from I Thessalonians that even gentiles without any contact with Judaism would have experienced a scriptural and Jewish form of catechesis under Paul (as appears, for example, from the references to prophecy noted at the end of the chapter).42 Moreover, the denunciation of the Jews in ii 14-16 (see Schlueter's study) presupposes hearers who know the influence of the Jewish community, and are aware of the actions of Jews and Christians in Judaea. Paul could accordingly have assumed that the brimstone whiff of a charge of false prophecy would not have escaped his addressees. Within the present volume Paul's rebuttal in I Thessalonians is important as, if rightly interpreted here, an addition - perhaps from about the year 50 - to the early evidence for anti-Christian polemic in the form of Pentateuchally based charges of false teaching. It can be ranked chronologically with hints from the gospels of Pentateuchally based charges against Jesus of magic and false prophecy (Mark iii 22 and parallels, Matt, xxvii 63-4, John vii 12, 47), noted here in chapters 2 and 5 and further discussed by G. N. Stanton.43 40 Recent studies of the treatment of the Jews in Acts, notably that of W. Stegemann, are reviewed by Wilson, Related Strangers, 56-71 (add Oster, 'Supposed Anachronism'); the history of the Tendenzkritik of Acts in this connection is surveyed by Merkel, 'Israel im lukanischen Werk', 372-82. 41 Both are viewed as unhistorical by Best, Thessalonians, 4-7 and (in a full and suggestive source-critical study) by Taylor, Les Actes des deux apdtres, 264-79; but I Thess. i 9, 'you turned to God from idols', need not be incompatible with the view of Acts xvii 4 that the gentile converts had been 'godfearers' before Paul arrived (here I would differ from Taylor, Les Actes, 270), for their baptism would have marked their definitive 'turning' after a period of synagogue attendance, as in other circumstances circumcision might have done. Again, Moule, Birth, 158 notes that I Thess. ii 14, on persecution by gentile ov.oc, guile) and false prophecy 113, 114,118/122-4 Eschatology - Christian 18, 132-3, 146-7, 151-4, 177, 192, 193 - Jewish 87-90, 130, 132-3, 146-7, 151-4, 192, 259, 269, 279, 287, 294-5 - See also under Messiah; Saints messianic reign of
Excommunication/Exclusion - at Qumran 43, 45, 47, 53, 61, 66 - connected with cursing 46-7, 50, 51, 56-8, 59, 61-3, 64, 65 - connected with death penalty 7, 46-8, 50, 52, 55-66 passim - during post-exilic period 43, 45, 46-53, 58, 59, 66 - in Christian community 43, 45, 53 - in Jewish community 3, 6-8; 43-66, 99-103, 108, 154 - of Christians from Jewish community 3, 10, 12, 99-103, 108, 154, 160 - relation to concept of covenant in Judaism 6, 7, 46-50, 52, 53, 54, 55, 57-66 - See also under 'Associates'; Christian community; Extirpation; Jewish community; Synagogue - ban; Temple - admission to Extirpation (karet) - meaning and relation to excommunication 45-6, 47, 52, 59-62 Fasting, Jewish 136-8, 234, 237 Greek - Christian use of 26, 216-20 passim, 237n. - Jewish use of 26, 27, 36, 202, 215-20 passim, 225, 237n. Greek translations of the Bible 17, 27, 214, 215-16, 217 - Aquila 34, 35, 220, 222 - Septuagint 27-33, 34-5, 214, 217 - charges of Jewish alteration of text 151 - language of in Paul 14 - use in Christian communities 26, 27-33 - use in Jewish communities 26, 27, 29-33 - Symmachus 34, 35, 222 - Theodotion 34, 35, 222 - See also Greek; New Testament - use of Septuagint; Vernacular Hammath Tiberias synagogue 216n. Hebrew, knowledge and use of - among Christians 33-5, 39, 215, 280, 285 - among Jews 33-5, 39, 40, 41, 206, 215-19, 220, 224, 237n., 277, 278, 281, 284, 285, 286, 287, 290, 293 - See also Scriptures — Christian knowledge of in Hebrew Heretics (see under Imprecation - against apostates)
Idolatry 47, 55n., 60, 62, 64, 106, 107, 111, 114-22/wss/m Imprecation - against apostates (heretics) 8-9, 10, 57, 68, 70, 71, 82-4, 87, 89, 92-9, 108, 110,159 - against Christians 3, 8-11, 36-7, 67-111, 157-8, 160, 226, 240-3 - against Gentiles 71, 82, 85, 87-93, 95-7, 99, 108, 109 - against Jesus 10, 67, 72, 75, 94, 95, 102, 154-5, 158, 237-8, 240 - and purpose of 12th Benediction 8-11, 77-96, 158,241-2 - within Christian community 10 - See also Sadducees, cursing of Invective - against Christians as criminals 18, 163, 164, 165-6, 170 - against Christians by Jews 14, 18 - against Christians by pagan authors 18 - against Jews by Christians 10, 23 - against Jews by pagan authors 18-19 - against synagogue 10 - within Christian community 14 - See also Brigandage; Polemic Israel - as a title 182, 187 - biblical, Christian relation to 12-13, 149-50, 186-99 Italian, use of in Jewish community 41, 277, 278, 284, 285, 286-90 Jamnia 69, 80-1, 82, 83, 86, 91, 96, 97, 100-1, 108-9 Jesus 104-7, 117 - Jewish polemic against 1, 3, 16, 17-20, 39, 67, 72-3, 77, 102, 117, 121, 139, 168-74 passim, 177-9, 204, 237-8, 248, 255-7, 290, 295 - pagan polemic against 1, 3, 17-19, 162-75 - son of Pantera (Pandera) 20, 95, 105, 107, 177 - teaching of 11-12, 204 - See also under Brigandage; Death of Jesus; Imprecation; Magic - charges of; Messiah (messianism); Prophecy, false; Resurrection; Toledoth Jeshu Jewish Christianity 9, 10, 20, 68-9, 73-7, 98, 99, 109, 149, 182 - See also Nazarene, sect Jewish community - authority in 6, 159-60 - degree of unity in 1, 3-8, 11, 13n., 43, 44, 97-8, 108, 110, 131, 160 — discipline and punishment in 6, 10, 13, 43-66, 99-102, 108, 110, 153 - influenced by contact with Christianity 19, 201-2, 204, 227, 258, 259
- as a Jewish-Christian sect 9, 13, 68-9, 71, 73-6, 109 New Testament - Hebrew text of Matthew in Jewish works 40, 41, 262, 263 - Jewish critique of 39, 40, 41, 247-8, 269, 271, 282-6 passim, 289 - polemic against Jews within 17 - use of Septuagint 29, 31 - See also Toledoth Jeshu Latin, Jewish use of 26, 36, 202, 215-19 Nizzahon passim, 224, 225, 277-81 passim, 286, - relation of works bearing this title 287 244-6; 249-61 Law of Moses 289 - See under Polemical Literature in Index - Christian interpretations of 17, 128, of References 136, 138, 140-6, 148-9, 150, 186, nos.erim, definition and use of in 12th 189,221,224,235 Benediction 9, 68, 70, 72-7, 79, 82 - Christian concept of a 'second law' 143, 144-5 Ostia synagogue 24, 185, 197, 232, 235 Magic/Sorcery 289 - general anti-Christian charges of 164, Paraklesis (jtaedxXiiois) and false prophecy 172, 173 112, 114, 115-16, 118, 122 - Jewish anti-Christian charges of 13, Paul (the Apostle) 16, 19, 20, 104, 105-7, 204, 259 - confronting charges of false prophecy - See also under Miracles 14-17, 111-26 Mantua, during 17th century, 278-82, on Israel 12 283-4, 286 - opposed by other Jews 13, 113, 114, Marriage 125 - Judah Briel unmarried 280 - uses Jewish form of scriptural - marriage contract 215-16 catechesis 16 Messiah (messianism) 25, 122, 214, 224 Persecution - anti-Roman messianism 17, 146-7, - of Christians by Jews 6, 13, 153-4, 152-3 187, 190 - Jesus as Messiah in Christianity 12, 13, - of Christians by Rome 164, 167 25, 103, 152-3, 221, 223, 287 - of Jews by Christians 254-5, 256, 258, - Jesus' teachings and messianism 11-12 281-2 - Jewish messianism 1, 3, 6, 8, 17, 25, Philosophy 39, 87-8, 90, 139, 146, 150-1, 153, - Christ presented as a philosopher 162 214, 220, 221, 259, 264, 266, 269, - Jewish 280, 281 271, 272, 281, 287, 294, 295n. - philosophers censured 111, 112, 114, - See also Saints - messianic reign of 125, 162 Miracles - See also Rationalism - as proofs 124, 125, 289, 290-5 Piyyut (liturgical poetry) lln., 26, 214, 220 - Christian argument from disputed 41, Plane (nMivii) and false prophecy 112, 257, 259, 276, 284, 288-96 113-14, 116-18, 119, 120, 121, 123, - See also under Magic 124, 139 Mission Polemic/Propaganda 79 - by Christians to Jews 181, 191, 227, - Christian against Jews 1, 14, 17, 20-5, 286, 287-8 27, 36, 134, 135-6, 139, 147-50, - by Jews 3, 98-9, 102-3, 110, 140, 176-9, 180-99, 201, 204, 206, 214, 150, 156-7, 160, 232, 283 224, 226, 234, 235, 240, 242, 276, - See also Baptism; Conversion; Proselytes 284, 286, 288 Mysticism - Christian against pagans 202 - Christian 281, 282, 283 - Jewish against Christians 1, 2, 3, 13, - Jewish 41, 278-81 passim, 283, 296 14, 16, 25, 27, 37-41, 80, 101, Nazarene 72-7, 83, 96, 108-9 102-04, 108, 110, 139, 143-6, 149, - and related titles 73-7, 179 156-9, 168-74 passim, 177-9, - as a general Jewish term for Christians 203-6, 214, 224, 242n., 244-61, 72-7, 94-5, 179 271, 276-8, 281-96 passim
Jewish community (cont.) - prohibition of converse with Christians 72, 99-102 passim, 107, 158, 159, 160, 241, 242 - question of Jewish identity 11 - See also Christian communities; Excommunication; Persecution; Separation of Christians from Jews Judaizers in Christianity 136, 148-9
INDEX OF SUBJECTS - Literature Adversus gentes 127, 206 - Literature Adversus ludaeos 14, 17, 20-5, 35n., 38, 127, 135, 180-2 passim, 186, 190, 199, 201, 202, 206 - as against Jewish community 20-5, 127, 182, 202-3 - viewed as against Jewish Christians 20, 182 - viewed as Christian catechesis and response to pagan environment 21-2, 182,202 - pagan against Christians 1, 3, 17-19, 24, 162-75 passim, 202 - See also Celsus in the Index of References - See also Apologetic; Invective; Jesus; Magic; Prophecy; Scripture - used in apologetic and polemic Prayer (Jewish communal) 2, 36-7, 215, 236-43 - Christian knowledge of 2, 36-7, 72-7, 232-4,236-43 - Christian polemic against 40, 234 - development of 226, 242 - emphasis on national unity in 7, 241 - for communal messianic redemption 8-9, 87-8, 90, 95, 109, 151, 159, 241 - gesture in 37, 238-40 - imprecation in (see Imprecation) - influence on Christian communal prayer 37, 226-7, 237 - See also Imprecation; Vernacular permitted in prayer Prophecy - in Jewish and Christian apologetic 255-7, 259, 260, 276, 284-5, 287, 294 Prophecy, false - Biblical opposition to 111, 289 - Christian charges of false prophecy 103, 139 - identifying 112 - Jewish charges of false prophecy 14-17, 19, 20, 41, 113, 114, 125, 139, 174-5 - Paul refutes charges of (see under Paul) Proselytes - to Christianity 7n., 98 - to Judaism 7n., 9, 85, 86, 98, 99, 101-2, 109, 136, 138, 139-40, 148, 159, 160, 185, 187, 193, 194, 197, 203, 227n., 232n. - See also Conversion; Mission Qumran community 12, 27, 43, 45, 47, 53, 61,66,98
- See also Excommunication Rationalism 41, 278-81, 283 - influence on apologetic 2, 283, 285, 296 Resurrection - denial of Jesus' 18, 103, 104, 177, 178-9 - in Jewish thought 259, 264, 266, 269, 271, 272 Rome, Roman empire - Christian concepts of 17, 132-3, 146-8, 150, 151-4 - Jewish concepts of 17, 70, 71, 82, 85, 88-9, 90-2, 95, 109, 132-3, 146-8, 151-4 - See also Messianism - anti-Roman Sabbath breaking 47, 51, 59, 141 Sabbatian movement 41, 278-81, 283, 294, 296 Sadducees, cursing of 84, 94 Saints - hagiography 293 - messianic reign of 146 Scriptures - canonical formulations of 3, 25-6, 29-33, 35,206-15 - differences between Jewish and Christian 29-30, 207, 210, 211-14,221,224 - similarities between Jewish and Christian 25-6, 30-3, 35, 207-11, 212n., 214-15,224 - Christian attitudes to Jewish scriptures
14, 17, 25-6, 33, 128, 140-6, 161, 185,205,207-11, 215, 224 - Christian knowledge of in Hebrew 27-9, 33-5, 215, 224 - instruction in 16, 224 - interpretation of 2, 17, 278 - as influenced by pagan literary and political environment 35-6, 206, 212, 213-14, 220, 224 - contacts between Jewish and Christian 24, 25, 26-7, 33-4, 35-6, 38-9, 50, 146-8, 156, 185, 201-6 passim, 211, 214-15,217-18, 224-5 - differences between Jewish and Christian 26-7, 140-6; 156-9, 186-7, 189, 190, 200, 201, 204, 205, 206, 213, 220-5 passim, 286 (see also - used in apologetic and polemic) - similarities between Jewish and Christian 1-2, 26-7, 50, 176, 200, 201,206,211-14, 217, 220-5 passim
Scriptures, interpretation of (cent.) - used in apologetic and polemic 2, 25, 27, 38-41, 204-6, 214, 221, 253-60 passim, 269-71, 276, 282-5 passim, 287, 289, 295-6 - See also Greek translations of the Bible; Law of Moses; New Testament; Testimony books; Vernacular - biblical versions Separation of Christians from Jews 11-14, 100-2, 110, 127,205 - impulses to 11-13, 68, 70 Septuagint (see under Greek translations of the Bible) Spirit, holy 120-1, 125 Symbols, Jewish 5, 20, 235 - in catacombs 24, 196 - See also Art Synagogue 2, 198-9, 201, 218n., 226-43 passim - ban 43, 44n., 46-53 passim, 55, 56, 62-6 - Christians excluded (see under Excommunication/Exclusion) - Christians in 29, 69, 70, 99-102, 107, 226-7, 232 - Christian knowledge of 2, 29, 36-7, 45, 67, 71, 72-7, 78, 130-1, 154, 182, 184-7, 197-9, 218, 226-43 - Christian opposition to 10, 101, 107, 193, 198-9, 221, 226, 227, 235 (see also under Invective; Polemic Christian against Jews) - imprecation in service of (see Imprecation) - protected by government 91-2, 95, 228 - rise, of 37, 226, 227-32, 242 - Temple connected with 196-7, 232, 233, 234-5
- See also Excommunication; Hammath Tiberias synagogue; Invective against synagogue; Ostia synagogue; Prayer (Jewish communal) Syriac 214 - Christian use of 26, 219, 220 - Jewish use of 26 - See also Aramaic Talmud
- Christian polemic against 40 Temple 13n. - admission to 46, 48-50, 51, 53, 54, 58 - Christian concepts of 146, 147-8 - destruction of 2, 92, 132, 236n. - hopes for reconstruction 17, 130, 132-3, 148, 150, 294-5 - of Onias at Leonropolis 150 - synagogue, relation to (see under Synagogue) - See also Excommunication Testimony books/chain, 27-9, 141-2, 156-9,183 Toledoth Jeshu 18, 20, 40, 84, 103-4, 168, 169, 170, 171, 173, 178, 179n., 203, 204n., 293 Vernacular (in Jewish writings) - apologetic & polemic in 41, 277, 284, 285, 286-90 - biblical comment 26, 27, 36, 216-19 passim, 225 - biblical versions 215-16, 225 - Aramaic 27 - Greek (see Greek translations) - Italian 286 - permitted in prayer 215, 286 - See also Aramaic; Greek; Greek translations; Italian; Latin; Syriac Zohar, (the) 279-81 passim
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Apologetics in the Roman Empire Apologetics in the Roman Empire Pagans, Jews, and Christians EDITED BY Mark Edwards, ...
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Great selection of cheap hostels in Arizona. Search using our map of Arizona and find the best hostel deals in the region. Whether you are an expert or a first timer backpacking around Arizona, read reviews of all the Arizona hostels and book now!


When Lincoln University needed to attract a younger student audience to its somewhat tired bar, Concorde BGW set about to transform the space from uninspiring watering hole to the hottest new student hangout in town.
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On entry, students are now greeted with bright, eclectic interiors thanks to the deep turquoise greens, rich purples and patterned wallpapers that now adorn the walls. A mix of vintage leather and geometric patterned seating offers a comfortable pew for punters, with industrial-style lighting creating an ambient glow throughout, no matter what the time of day. Exposed vents and metal design finishes give the bar a contemporary, industrial feel alongside attractive brass finishes; warmed by educational-themed artwork throughout. Concorde BGW also created a new external dining/drinking area on the bar's ground floor, helping to attract fresh custom from the riverside along which it sits.


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text:
'I told you so'
Irfan HusainNovember 09, 2019
irfan.husain@gmail.com
THE taste of your own medicine is seldom pleasant, so I can sympathise with Imran Khan for the large doses he is having to swallow.
I know 'I told you so' is not a sound attitude for a political columnist to adopt, but I did tell the PTI leader in a column that his strategy of destabilising an elected government through constant street agitation would end up by destabilising democracy itself. Indeed, his four-month dharna in Islamabad in 2014 did shake the foundations of the Nawaz Sharif government.
So when mealy-mouthed government spokesmen point out piously that Maulana Fazlur Rehman's Azadi March and the on-going dharna is bad for democracy, he, and the rest of us, can only raise our eyebrows and ask in unison: 'Excuse me?'
We are also reminded by the government and its chorus of supportive media hacks that the maulana seems to have no specific goal propelling the protests. This is true: other than demanding Khan's resignation and fresh elections, the JUI-F seems pretty clueless about what it will do if its demands are not met. But this was also true of Imran Khan before he was parachuted into the Prime Minister's Office.
So clearly, a precedent has been established whereby political parties left out in the cold through real or imagined poll rigging can stage a sit-in in Islamabad, and shake up the status quo. During the 2014 dharna, the visits of the presidents of China and Sri Lanka had to be postponed because of the mobs led by Tahirul Qadri and Imran Khan. So the latter's acolytes can hardly complain about the bad image the maulana is creating for Pakistan.
Frenzied mullahs can be a terrifying sight.
But while 'sauce for the goose is sauce for the gander' may be a useful cliché to describe the ongoing tussle, it doesn't really get us anywhere. Both sit-ins were, and are, bad for our already tattered image; they were, and are, worse for the economy.
We all remember how a handful of TLP mullahs brought the capital to a grinding halt a couple of years ago by blocking traffic to Rawalpindi. Not only did the PML-N government surrender by sacking a minister, but a senior military officer actually distributed cash among the agitators for a job well done.
The PPP and the PML-N can expect no such largesse or kid-glove approach should they take to the streets, even if they were to launch such a venture. I have little doubt that they would be faced with police batons and incarceration. Clearly, our clerics enjoy a degree of immunity that other political parties can only dream of.
Basically, clerical leaders can bring huge numbers on to the streets at the drop of a turban. Most of their foot soldiers are madressah students or hangers-on at mosques with little gainful employment. For them, a march and a dharna are like a paid picnic. Secular parties cannot match their zeal or organisation. Also, to be fair to our law-enforcement agencies, a pack of frenzied mullahs charging towards them can be a terrifying sight.
But who's paying for this jamboree? The numbers are huge, and are said to range from half a million to perhaps a million. No matter how many are camped out on the outskirts of the capital, feeding all of them two meals a day, given their considerable appetites, is a seriously expensive task. I usually follow the money to figure out who is benefiting, and in this case, there are many theories floating about.
One school of thought is that Nawaz Sharif and Asif Zardari are bankrolling the dharna to remind Imran Khan that he isn't the only one who can muster street power. But would they risk exposing their allegedly ill-gotten gains in such a dubious cause? According another conspiracy theory, some security officers, upset that their chances of promotion have been hit by Bajwa's extension, have sent him a message. A variation to this explanation is that Bajwa himself is orchestrating events to remind Imran Khan who's boss. Finally, the Indians are backing the maulana to destabilise Pakistan. Why they would bother when we are doing such a good job at it remains a mystery.
The other conundrum is how the maulana will back down without losing face. Obviously, Imran Khan is not about to resign anytime soon. He has waited over 20 years for this moment, and would have to be carried out struggling before he relinquishes his (small) share of power. And nor will the establishment stop playing its electoral games, another of the maulana's demands.
Unsurprisingly, nobody is willing to back down from their maximalist positions. However, Islamabad's cold and rain may yet have the last laugh. The maulana might declare another deadline for the government to go. But the ruling duopoly has been reminded that their grip on power isn't as firm as they had imagined. What goes around, comes around.
Published in Dawn, November 9th, 2019
JUI F March
Good Analysis, the Maulana's real intentions and those of his backers are a mystery wrapped in a conundrum.
krishan Chand
Pakistan is indeed in a difficult situation and all need to help restore normalcy and some sense in governance and society.
Jamil Soomro, New York City
It looks like Mr.Irfan Husain has truly done his homework that he has come up with an outstanding interesting crude article.I liked the Writer's expression,"The taste of your medicine is seldom pleasant,so I can sympathise with Imran Khan for the large doses he is having to swallow." Well said.
How unlucky we are to have politicians like Maulana and Khawaja Asif and many more
Well written Mr Irfan. Will not be palatable to many
Well said. Interesting as always. Not a unique scenario in the modern world.
Dev Mehta
When IK was doing his, did anybody consider NS "selected"?
Hypocrisy. My Dharna and protests were good and ideal. Maulana's protests are bad. Eye opening article.
Someone who writes the truth. Nice and succinct.
Well said, 'What goes around, comes around' hope he takes some lesson.
the rationale indian
Mr Irfan, you write so very well.. refreshing!
Ashpak
Ifzal
Very interesting as always. Look forward to read your articles on Saturday
Nov 09, 2019 12:36pm
Thank you for this article Dawn.
Very interesting read. "Clearly, our clerics enjoy a degree of immunity that other political parties can only dream of." True indeed.
Half a million to a million. No I don't think so. But yes IK sit in was wrong and so is this.
How about a fresh election? IK most probably win and put end to this madness.
Maulana is a challenge to COAS.
Rasheed
Good article, these clerics with so much hatred and intoxicated to get into power will take the country back 500 years.
matiur rahman
The pti prematurely thought that minus Nawaz and Zardari , the political arena is now free for them to have a smooth sailing. But the smartly managed appearance of Maulana on the political scene has caused nightmares in the power corridors. In politics there can never be a vacuum. PTI must learn the hard realities of politics and come out of its euphoria and falsely assumed notion that it has no political challengers.
Good inventory of reminding events. But, the fact remains, from where actually the Maulana gets his billions for staging such a lavish dharna?
skdking
Great article. I wish Pakistan well.
Hu Zhi Yuan Dr
@Truth Seeker, There are no eternal facts, as there are no absolute truths.
Foreign Secretary apprises Wells of 'grave human rights' situation in IoK

redpajama_set_name: RedPajamaCommonCrawl


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How Little Training Can You Get Away With?
You can get away with significantly reduced training without losing much of your hard-earned fitness.
How to avoid making season killing mistakes
Sharing some of the common mistakes and lessons learnt so that you can prepare for your best season ever in 2023. Always training in the middle is a common mistake A common mistake many Masters Rowers (and other age groups) make, is training with a "no pain, no gain" mentality. This always on, high intensity training…
What the best do to constantly improve. Are you planning for 2023 now?
By whchambers | 12/09/2022 | 0
Success loves preparation, and it's not uncommon to see athletes heading into the last months of the year, without a clear goal for the next year, and an understanding of what they need to do to achieve their goals. With the off season in Europe and America and with at least 6-months to racing in…
USRowing Masters Webinar – 2 April 2022
USRowing has organised a full Saturday conference of masters-specific educational content offered virtually. Plenty of interesting speakers including a keynote presentation from Dr. Stephen Seiler on 'Appropriate training for masters athletes'.
What It Takes to Row Across an Ocean
A new study gathers insights from 71 trans-ocean rowers who (mostly) made it to the other side. Sharing original article by Alex Hutchinson, Sweat Science 9 February 2022 Last year, while reporting an article on learning how to suffer better, I interviewed transatlantic rower Bryce Carlson. His stories about dodging hurricanes during his record-setting 38-day row…
3 Tasty Time Saver Ergo Workouts
Here are some of my favourite time saver workouts, you can incorporate into your training, to get a great workout in less than an hour! These are individual sessions, not a training program. If you're training 4-5 times a week, then one of these workouts per week would be a good starting point, with the…
Workouts of the week
Couple of sessions that are handy to include in your general preparation period to spice it up a bit. These can be done on the water or the ergo. Session 1 20 min progressive warm up and activation3 x (6 x 2 min on/off) Target 95% of race pace split split. Stroke rate 28-305 min…
Exclusive premium access and includes downloadable heart rate calculator. In order to train at the right intensity to reach your training goals, you need to establish your max heart rate to set up your heart rate zones. Get this wrong and you can end up training at the wrong intensity and killing your season. Get…
Workout of the week
This week's workout is from Craig Smith. Craig is the head of rowing at Caufields Grammar School in Melbourne. He is also a super fast Masters Rower. Craig's haul of medals from the Aussie Masters Regatta 2021 Aerobic intervals on the Ergo Sets of 500m on 1 min off at T2. Rate 27-29. Do them…


With stunning views over the rooftops of London, Hyde Park Gate apartments are purposefully designed with modern living in mind. A marriage between function and style, Hyde Park Gate apartments are located within the heart of Kensington, one of London's most exclusive areas.
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It's back to school time in Castle Hill, and its the ideal chance to settle into a new routine for school lunches.
With just a little preparation, sending the kids off to school with a lunchbox full of tasty (and healthy) food is about to get a whole lot easier. Gone are the days of getting up an hour early to cut crusts off sandwiches and divide a bag of chips – thanks to our lunchbox hacks, the kids will be able to open the fridge themselves each morning and grab the sustenance they need for the day.
Here are five of our top tips.
If there's one golden rule for stress-free school lunches, it's preparation. Time is scarce when you're a parent, especially when trying to keep the kids on track during their morning routines – there's hair to comb, teeth to brush, beds to make and breakfast to eat.
That's why getting lunch organised the night before makes life a lot easier. While you've already got the chopping boards and cutlery out for dinner, take a few extra minutes prepping extra veggies for snacks and extra portions of dinner, which kids can take for leftovers the next day. When you serve dinner, add those portions directly into your Tupperware and pop them in the fridge for the next day. You'll thank yourself in the morning.
This is where the lunchbox hacks really begin. Take the food, snacks and drinks you've prepared or grabbed from the shops and divide them between the kids in small reusable containers. Label and refrigerate the containers in separate trays, one each for recess, lunch and snacks.
With their food and snacks laid out in the fridge, hungry hands won't have any problem packing their own lunchboxes before school – they can just open the door, grab a container from each tray, pop it all in their lunchbox or cooler and drop it into their backpacks.
Healthy lunches can be hard work, especially compared to the ready-made snack packs that dominate the chips and yoghurt aisles at the supermarket. But they don't have to be. If your kids only like eating their fruit chopped up, but won't take a bite if it's started to brown, there are a couple of hacks you can employ to keep their fruit fresh.
Try pre-cutting an apple, and then putting it back together with a rubber band. Another tip for apples, is to place the cut-up slices into a tightly-sealing container or mason jar and fill the container with water. The apple won't be able to oxidise because oxygen – which causes browning through oxidisation – cannot reach the apple's surface. For oranges, keep them sweet by pre-slicing the skin in one spot – the natural form of the orange slices within will open up neatly for your kids when they peal from the sliced area.
Pick up what you need from Supa IGA, so you can control exactly what's going into your kid's mouths without compromising on flavour.
If it's practical lunchbox solutions you're after, look no further than food on a stick. From fruit kebabs to satay chicken (perhaps from the night before's dinner?) something about food being on a stick just seems to make it taste better – not to mention the space-saving advantages of stacking these handy meals in the lunchbox. As well as fruit, you can try a cherry tomato, mozzarella and basil combo, or grilled veggies with an accompanying dip.
There's nothing more deflating than going to the trouble of planning a school lunch, only for the kids to return home with a half-eaten sandwich and an appetite for unhealthy snacks before dinner. Bento box-style lunch boxes are becoming all the rage these days and hold a level of novelty for kids. It easily separates cut up vegies or fruit – no more tomato making sandwiches soggy – as well as cheese, crackers and nuts. You can also jazz up individual lunch snacks – like using boiled egg moulds with faces on them or sandwich stamps with your kids favourite fictional characters on them. No 7-year-old could resist the Bat Signal on the ham, cheese and tomato sammy.
Getting the kids involved by helping out in the kitchen, or packing their own lunchboxes from what they discover in the fridge each morning, is also a great way to make school lunch a fun food experience. You'll be sure to have a well-fed child – and a more relaxed parent, too.
Supa IGA and Norwest Growers have a great range of healthy food options for school lunches, as well as all the plastic ware and ingredients you'll need to whip up a delicious lunch in the kitchen each evening.


Immaculate 4 bedroom semi-detached family home located on Upton Road South, one of Bexley's favored residential streets.
This property hosts 3 reception rooms, large kitchen/ dining area, 2 bathrooms, a smartly designed utility room and wrap around garden.
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Large UPVC double glazed security door with seagrass carpeting & designer roller blinds.
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Walnut effect laminate flooring throughout, skirting, spotlights to ceiling, multiple plug points, TV/aerial point, two windows with front elevation views which include fully fitted white plantation shutters, one radiator with TRV valve, white six-panel internal door with chrome hardware.
French windowed doors lead from hallway to spacious and light-filled kitchen, walnut effect laminate flooring throughout, skirting throughout, White hi-gloss floor and wall mounted units, chrome hardware, oak effect fitted worktop, chrome sink with designer flex-faucet and drainer, two large UPVC windows with side and rear elevation views , plumbed for large American fridge freezer, Bosch double oven, Bosch five ring gas hob with Bosch extractor fan, wine cooler, multiple plug points throughout, one radiator with TRV valve.
Spacious, well-appointed utility room, UPVC security door leading to garden, skirting, walnut effect laminate flooring throughout, white hi-gloss wall and base mounted units, oak effect fitted worktop, chrome sink and drainer with chrome faucet, multiple plug points, one radiator with TRV valve, plumbing for washer/dryer, white six-panel internal door with chrome hardware.
Open plan kitchen/Dining area, walnut effect laminate flooring throughout, skirting, multiple plug points throughout, one radiator with TRV valve, UPVC French security doors leading to garden, two designer pendant lights to ceiling, decorative lights to wall, feature alcove.
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Large conservatory open to living room, UPVC French doors to garden, walnut effect laminate flooring continues throughout downstairs main living area.
Fully fitted carpet, "Viemann" thermostat, access to loft, multiple plug points throughout, pendant light to ceiling.
Large master bedroom, fully carpeted throughout, two sets of double-mirrored built in wardrobes, skirting, multiple plug points, two radiators with TRV valve, pendant light to ceiling, two bay windows with both front and rear elevation views, white fully fitted plantation shutters, white six-panel internal door with chrome hardware.
Featuring designer corner bath and separate corner shower cubicle with rain-bath shower fitting, burnt umber & travertine-effect porcelain tiles to floor & walls, wall mounted vanity with porcelain sink and chrome faucet, matching wall storage, square wall mounted mirror with LED lighting, spotlights to ceiling, w/c with push rod waste, extractor fan, chrome towel rail, opaque UPVC window with white fully fitted plantation shutters, white six-panel internal door with chrome hardware.
Fully carpeted throughout, skirting, one radiator with TRV valve, pendant light to ceiling, large double glazed UPVC window with garden views, white fully-fitted plantation shutters, white six-panel internal door with chrome hardware.
Fully fitted carpet, fitted wardrobes, pendant light to ceiling, wall mounted feature lighting, skirting, multiple plug points throughout, one radiator with TRV valve, large UPVC window with front elevation views, white fully-fitted plantation shutters, white six-panel internal door with chrome hardware.
Fully carpeted throughout, skirting, multiple plug points, pendant light and shade, window with front elevation views, white fully-fitted plantation shutters, white six-panel internal door with chrome hardware.
Stone/terracotta porcelain tiles to walls and floor, spotlights to ceiling, designer bath with overhead power shower and shower screen, w/c with push rod waste, pedestal basin with chrome fixtures and fittings, circular mirror with LED feature light, large UPVC opaque window with white fully fitted plantation shutters, white six-panel internal door with chrome hardware.
Dual aspect walled garden, beautifully maintained bordering and planting, largely laid to grass, includes sizable shed, side-access to front drive. Large smartly maintained shed/outbuilding to side garden, behind which double doors are concealed which can provide side access to property.
Exquisitely decorated and impeccably finished semi-detached property located on the popular, Upton Road South. A short stroll from Bexley mainline rail station, and the Village's local amenities; shops, restaurants, surgeries and library. Excellently positioned for sought after schools, both at Primary and Secondary level. This stunning family home features high ceilings, huge open-plan family living area, and four generously-sized bedrooms. A separate study, sizeable utility room and secluded front reception ensure plenty of room for all the family. Large corner location boasts ample space for several cars on the driveway, and to the rear, a groomed, walled garden allows plenty of play space. View now through Award Winning sole Agent Harpers & Co.


A light summer jacket made out of the cupro fabric. This short jacket is loose with a metal zip up the front and hidden pockets. It is perfect for wearing on it's own or layering up in the evenings to add a touch of stylish elegance.


Anglers from around the country have descended on Grand Lake in hopes of catching a paddlefish before processing season ends this month. Not only have paddlefish become a popular catch in northeastern Oklahoma, sales of paddlefish caviar have pumped millions of dollars into the Oklahoma Department of Wildlife Conservation (DWC) over the years.
With all of the success, it's easy to forget that human hands could have accidentally obliterated its populations a decade ago.
"Fishermen were coming and, man, they're saying this is great," said Brandon Brown, supervisor of the DWC's Paddlefish Research Center in Miami, Oklahoma. "This is the best fishing we have ever seen anywhere for paddlefish. And they think it's never going to end.
Brown said a lack of generational diversity threatened to decimate his fishery.
The prehistoric fish, which live about 15 to 20 years in Oklahoma, reach sexual maturity around age 8. Brown said biologists, using a method of studying the animal's jawbone, calculated the majority of paddlefish in the area were about 10 years old at the time.
With a population that had been sexually mature for only about two years, and being a species that needs a narrow mix of temperate weather and rainfall to successfully spawn, scientists communicated with anglers the need to regulate fishing in Grand Lake. The result is what Brown calls one of the most unique fisheries in the world.
Anglers, under direction from the DWC, are allowed to keep only two paddlefish annually. No person is allowed to take more than three pounds of roe. The DWC sells the rest to fund its research.
Brown said those who focus too much on the recreational or culinary aspects of the fish are missing the big picture. He said his fishery's paddlefish population is stable, but not a lot of fisheries around the country can say that.
The culinary brain behind Nonesuch, a 20-seat tasting-menu restaurant that relies on Oklahoma-sourced ingredients, acknowledged the importance of Brown's work.
Stringer, who described paddlefish caviar as creamy, earthy and smooth, said eating roe has cultural value that shouldn't be overlooked, either.
Stringer said the existence of paddlefish in a landlocked state is positive. Though regulations prevent him from buying caviar directly from Oklahoma vendors, Stringer buys paddlefish caviar that was harvested in Oklahoma from out-of-state vendors.
William Bode, who helps run the Facebook group Oklahoma Spooners, likes the challenge of catching paddlefish but has no taste for their eggs.
Bode, who lives in Perry, Oklahoma, likes the current regulations and wouldn't mind seeing other states adopt a similar system.
In this regard, Oklahoma's fisheries are special.
"There's just not another one like it," Brown said.
Paddlefish processing lasts from March 1 to April 30.
James Nghiem is an Oklahoma-based stand-up comic and drummer who runs Robot Saves City, a local comedy label.


It's no news to everyone that I have been struggling with being a bonus mom to Chubbs. Not because I can't handle it or because I feel like I can't do it. But just the all around feeling of trying to find my place.
Being a bonus mom or step mom can feel very overwhelming. I mean you have to learn to understand the child and build a relationship with them. But also set guidelines and make sure there is a level of respect also. I have had a huge struggle with the respect part. I am the disciplinary in our home. So naturally Chubbs tries to stand his ground with me. Basically test the limits.
The issue isn't that he is doing this. I didn't/don't expect nothing less from him. I mean he's a child that has more than 3 people telling him what to do at any given time. The issue for me is having Corey back me in what I say. The whole thing with co-parenting is getting the kids to see that you are a united front. They have to see that you both back each other. Otherwise they will play you against the other. And that was happening in our house.
I don't have the luxury of taking the easy route in my case. Because there has been some disrespect over the years, I first have to get Chubbs to respect me and then work on the relationship. If he doesn't respect me he will never be able to have the relationship that we both need to move forward.
During all the ups and downs, I was just getting by. Taking each week as they come and doing what I needed to get the job done. Well one day I was sitting on the couch and feeding Cru when Chubbs walks up to me and says "I love you Erica". I was just so shocked. He had never said that before. And even though things aren't perfect, I knew that in that moment he must have really felt that he could put stock in me and that on some level he really does care about me.
Being a bonus mom is hard as hell! But when I tell you it has its upside, I mean it!


text:
FA commercial heads leave to start sports rights agency
LONDON: The FA's two commercial heads are leaving the governing body to form sports rights agency, Sport Collective.
Peter Daire (FA Group Head of Sponsorship) and Sean McAuliffe (FA Global Head of Business Development) will leave the Wembley-based FA in March. Their new agency, Sport Collective, will work with sports rights holders to maximise commercial value and with brands to develop engagement strategies that deliver ROI.
"We believe there is a genuine gap in the market to provide a bespoke service that's based on first-hand experience of generating income and value for both rights holders and brands," said McAuliffe.
The duo each has close to 20 years' experience in the commercial sport and media business – domestically and across international markets, and see the opportunity extending far beyond sponsorship.
"Traditionally, rights holders have looked to agencies to maximise sponsorship income. We believe there's a real opportunity to broaden that net and offer a service to drive revenues from a myriad of income streams across the board – broadcast, licensing, ecommerce and the many emergent digital platforms, including mobile, " said Daire.
Sean and Peter have spent their last six years of their respective careers at The FA, negotiating and managing numerous high-profile agreements which have made The FA arguably the most commercially-successful national sports governing body in the world.
Stuart Turner, The FA's Group Commercial Director, said: "Peter and Sean have had a very successful six years at The FA. They have secured very strong commercial revenues and brought and managed an exciting array of partners. They leave with our full support and we wish them every success in their new venture."
For further information, please contact Sport Collective:
Peter Daire Sean McAuliffe
peter.daire@sportcollective.com sean.mcauliffe@sportcollective.com
M: +44 (0) 7713 189519 M: +44 (0) 7788 913739