Worshipping a Crucified Man

Rezensionen / Stimmen

{\rtf1\ansi\ansicpg1252\deff0\deflang2057{\fonttbl{\f0\fnil\fcharset0 Verdana;}}
\viewkind4\uc1\pard\f0\fs17 It may seem irrational that, in their arguments for the superiority of their religion, Christian intellectuals would appeal to the writings of the oft-despised Jews rather than the agreed canonical authorities of the Greek philosophical tradition. Jeremy Hudson\rquote s innovative and careful analysis of three such intellectuals and of their different strategies and reading methods offers important new insights into a significant moment in the development of early Christian thought and of the uses of Scripture - essential reading for all students of early Christianity.\par
Judith M. Lieu, Lady Margaret\rquote s Professor Emerita, University of Cambridge\par
\par
In this innovative book, Jeremy Hudson shows how some Christian apologists used the Jewish scriptures in such a way as to accommodate their ostensibly pagan audience, as well as presenting them as a rival body of texts, thought worthy of displacing pagan literary culture. The case is presented clearly, but in a nuanced manner, reflecting current scholarship on such subjects as biblical hermeneutics and ancient Christian identity.\par
Dr James Carleton Paget, Reader in Early Christianity and Ancient Judaism, University of Cambridge\par
\par
Jeremy Hudson\rquote s carefully crafted, highly detailed and well written study forces us to look anew at the texts and ideas of early Christian Apologists, with which we may have become all too familiar. He forcefully demonstrates that Christianity confronted Graeco-Roman society with a belief that seemed to lack any reason or sensibility. Once explained against the background of the tradition from which it emerged, however, it assumed a power that totally transformed that society.\par
Josef L\'f6ssl, Professor of Religious Studies and Theology, Cardiff University\par
\par
Why did the Christian Apologists in the second century appeal to Jewish scriptures when they wanted to persuade Graeco-Roman audiences that Christianity was true? That is the question which Jeremy Hudson proposes to address in this careful analysis...Hudson\rquote s conclusion is balanced as always. Having utilised JMG Barclay\rquote s threefold distinction of \lquote audiences\rquote - declared, implied (\lquote constructed\rquote ), and intended - throughout the book, he considers it coherent and plausible to see all three Apologists as addressing real Graeco-Roman audiences, not just internal Christian communities...One hopes this book will also encourage readers to dive (again) into the ever-fresh writings of the Apologists themselves, and more importantly to take on board Tatian\rquote s remark (Or. 12.4) that \lquote great lovers of God\rquote are formed by studying the scriptures themselves.\par
Matthew Jarvis OP, New Blackfriars, Vol 103 (1107), September 2022, pp 688-91\par
\par
The success of this study is captured in how salient that conclusion seems despite how inevitable this relationship feels to most readings of early Christianity. When I tell friends and colleagues about the important contributions in this book, I will talk about it as an addition to evolving scholarly conversations that see Jewish and Christian intellectual culture as a part of the larger context of culturally rich and strategically creative communities that sought to claim space and influence in the Roman Empire.\par
\par
Allan Georgia, in Church History, vol. 91.4 Dec 2022\par
}
One hopes this book will also encourage readers to dive (again) into the everfresh writings of the Apologists themselves, and more importantly to take on board Tatian's remark (Or. 12.4) that 'great lovers of God' are formed by studying the scriptures themselves.
Matthew Jarvis, OP, In New Blackfrairs, Volume 103, Issue 1107, September, 2022.