Bruce D. Chilton – författare

This book presents a new examination of ethical dictum 'The Golden Rule' exploring its formulation and significance in relation to the world's major religions. The Golden Rule: treat others as you would like to be treated. This ethical dictum is a part of most of the world's religions and has been considered by numerous religious figures and philosophers over the centuries. This new collection contains specially commissioned essays which take a fresh look at this guiding principle from a comparative perspective. Participants examine the formulation and significance of the Golden Rule in the world's major religions by applying four questions to the tradition they consider: What does it say? What does it mean? How does it work? How does it matter?Freshly examining the Golden Rule in broad comparative context provides a fascinating account of its uses and meaning, and allows us to assess if, how and why it matters in human cultures and societies.

The authors seek to identify the recurrent tensions, the blatant points of emphasis, the recurring indications of conflict and polemic. Framing the issue of the disposition of the Scriptural heritage in broad terms, they describe what characterizes the Gospels and the Mishnah, the letters of Paul and the Tosefta. In other words, if they take whole and complete the writings of first and second century people claiming to form the contemporary embodiment of Scripture's Israel and ask what they all stress as a single point of insistence, the answer is self-evident. Nearly every Christianity and nearly all known Judaisms appeal for validation to the Scriptures of ancient Israel, their laws and narratives, their prophecies and visions. To Scripture all parties appeal GCo but not to the same verses of Scripture. In Scripture, all participants to the common Israelite culture propose to find validation GCo but not to a common theological program subject to diverse interpretation. From Scripture, every community of Judaism and Christianity takes away what it will, but not with the assent of all the others.

How can Jesus be said to be “missing”? What is “missing” is not by any means reference to Jesus: what is missing is rather an entire dimension of his identity. The “missing” Jesus is Jesus within Judaism.This publication has also been published in hardback please click here for details.

The authors seek to identify the recurrent tensions, the blatant points of emphasis, the recurring indications of conflict and polemic. Framing the issue of the disposition of the Scriptural heritage in broad terms, they describe what characterizes the Gospels and the Mishnah, the letters of Paul and the Tosefta. In other words, if they take whole and complete the writings of first and second century people claiming to form the contemporary embodiment of Scripture's Israel and ask what they all stress as a single point of insistence, the answer is self-evident. Nearly every Christianity and nearly all known Judaisms appeal for validation to the Scriptures of ancient Israel, their laws and narratives, their prophecies and visions. To Scripture all parties appeal - but not to the same verses of Scripture. In Scripture, all participants to the common Israelite culture propose to find validation - but not to a common theological program subject to diverse interpretation. From Scripture, every community of Judaism and Christianity takes away what it will, but not with the assent of all the others.

This is the first attempt systematically to explain the growth, background and ideology of the Targum to Isaiah. Its principal stages of development between the first and fourth centuries CE are described in order to understand as precisely as possible its hope for God''s messianic vindication of his people. Chilton''s work demonstrates the paradigmatic significance of the Isaiah Targum within the Prophets Targum as a whole, and convincingly places the Targum in its chronological and theological context.

The authors seek to identify the recurrent tensions, the blatant points of emphasis, the recurring indications of conflict and polemic. Framing the issue of the disposition of the Scriptural heritage in broad terms, they describe what characterizes the Gospels and the Mishnah, the letters of Paul and the Tosefta. In other words, if they take whole and complete the writings of first and second century people claiming to form the contemporary embodiment of Scripture''s Israel and ask what they all stress as a single point of insistence, the answer is self-evident. Nearly every Christianity and nearly all known Judaisms appeal for validation to the Scriptures of ancient Israel, their laws and narratives, their prophecies and visions. To Scripture all parties appeal - but not to the same verses of Scripture. In Scripture, all participants to the common Israelite culture propose to find validation - but not to a common theological program subject to diverse interpretation. From Scripture, every community of Judaism and Christianity takes away what it will, but not with the assent of all the others.

Free-standing ideas form systems when random facts coalescing in a set of abstract propositions can be shown logically to cohere. We know that that is so when ideas intersect and can be shown to accommodate new problems and generate answers to fresh questions. The system exhibits its cogency by fixing upon one thing and saying it in many ways. That emerges when the evidence of a particular conception of the social order turns out to concern itself with a generative question and to recapitulate an answer that is repeated many times over. In that way the writings that in theory form a system of the social order signal their logic by what they deem self-evident. The essays address writings of formative Judaism in the time of the Mishnah and the Talmud, the first six centuries of the Common Era, and formative Christianity in the first six centuries of the Common Era. They take up a common program of categories and consequent convictions: where Judaism and Christianity intersected. This seeks not just random points of agreement but fundamental structural congruence: the confluence of systems. That inquiry concerns shared organizing categories of religion and ethics of the two faiths. What concerns us is how Scriptures held in common produced a single construction of history and a common view of culture and society.

The basis of this collection of essays is the reading of a common topic from different perspectives. Half of the book is devoted to the comparative study of religions and the courses are offered by religion professors. The other half is shaped by social science approaches and the seminars are given mainly by social science professors. We aim to compare and contrast not only positions, but also methods of learning. We examine theories of the just war in diverse cultural contexts and their disciplinary settings. Space is devoted to the study of papers prepared for this project by specialists in various disciplines, mainly but not exclusively faculty of Bard College and the United States Military Academy at West Point.

The basis of this collection of essays is the reading of a common topic from different perspectives. Half of the book is devoted to the comparative study of religions and the courses are offered by religion professors. The other half is shaped by social science approaches and the seminars are given mainly by social science professors. We aim to compare and contrast not only positions, but also methods of learning. We examine theories of the just war in diverse cultural contexts and their disciplinary settings. Space is devoted to the study of papers prepared for this project by specialists in various disciplines, mainly but not exclusively faculty of Bard College and the United States Military Academy at West Point.

The Golden Rule: treat others as you would like to be treated. This ethical dictum is a part of most of the world's religions and has been considered by numerous religious figures and philosophers over the centuries. This new collection contains specially commissioned essays which take a fresh look at this guiding principle from a comparative perspective. Participants examine the formulation and significance of the Golden Rule in the world's major religions by applying four questions to the tradition they consider: What does it say? What does it mean? How does it work? How does it matter? Freshly examining the Golden Rule in broad comparative context provides a fascinating account of its uses and meaning, and allows us to assess if, how and why it matters in human cultures and societies.

Death does not speak the final word. Resurrection does. Christianity stands or falls with this central confession: God raised Jesus from the dead.Bruce Chilton investigates the Easter event of Jesus in Resurrection Logic. He undertakes his close reading of the New Testament texts without privileging the exact nature of the resurrection, but rather begins by situating his study of the resurrection in the context of Sumerian, Egyptian, Greek, and Syrian conceptions of the afterlife. He then identifies Jewish monotheistic affirmations of bodily resurrection in the Second Temple period as the most immediate context for early Christian claims. Chilton surveys first-generation accounts of Jesus' resurrection and finds a pluriform - and even at times seemingly contradictory - range of testimony from Jesus' first followers. This diversity, as Chilton demonstrates, prompted early Christianity to interpret the resurrection traditions by means of prophecy and coordinated narrative.In the end, Chilton points to how the differing conceptions of the ways that God governs the world produced distinct understandings - or ""sciences"" - of the Easter event. Each understanding contained its own internal logic, which contributed to the collective witness of the early church handed down through the canonical text. In doing so, Chilton reveals the full tapestry of perspectives held together by the common-thread confession of Jesus' ongoing life and victory over death.

This work sketches the many portraits of the Pharisees that emerge from ancient sources. Based upon the Gospels, the writings of Paul, Josephus, the Mishnah, the Tosefta, and archeology, the volume profiles the Pharisees and explores the relationship between the Pharisees and the Judaic religious system foreshadowed by the library of Qumran. A great virtue of this study is that no attempt is made to homogenize the distinct pictures or reconstruct a singular account of the Pharisees; instead, by carefully considering the sources, the chapters allow different pictures of the Pharisees to stand side by side.

Aramaic, one of the great international languages of antiquity, left an indelible mark on the New Testament. Jesus and his first followers knew it because for centuries Aramaic had been a primary means of communication in the Middle East, and it remained current long after their time. Usage of Aramaic within Jesus' movement, initially with or without recourse to other languages, helped provide the fledgling community with a cultural as well as linguistic identity. Precise examples of the words of Jesus' teaching in Aramaic, reinforced by portrayals of him among Aramaic speakers, are explicit in the Gospels. Whatever other language choices he may have made, the Greek Gospels portray him as employing Aramaic as his medium of teaching. Bruce Chilton's Aramaic Jesus is a groundbreaking study in pursuit of this "Aramaic Jesus," a pursuit that requires awareness of the kind of Aramaic in play. In the past, sorting out dialects and types of Aramaic relied on sources composed well after the time of the New Testament; this work factors in analysis of the Dead Sea Scrolls and related materials to access forms of Aramaic current during the first century CE. Since the depiction of Jesus in the Gospels involves various intersections with Aramaic, tracing the impact of Aramaic in the depiction of Jesus within the New Testament entails several investigative categories: specific cases in which Aramaic is identifiably transliterated within the Greek Gospels; analysis that accounts for the cultural settings of Aramaic through the technique of retroversion (involving translation back into Aramaic); and assessment of noticeable overlaps between the New Testament and contemporaneous Aramaic literature, where thematic emphases emerge that relate Jesus' movement to Second Temple Judaism.The writings we call the Gospels involved transitions from the au/orality of Jesus and his movement to reliance upon writing, and from their language(s) to written Koine Greek. Those shifts involved an increasing resort to narrative and literary conventions. The extent to which Aramaic is a factor within this process is uncharted, and this volume clarifies the issues that are in play. Chilton's analysis illuminates the Aramaic Jesus and the people and processes that conveyed his memory.

The value and significance of the targums - translations of the Hebrew Bible into Aramaic, the language of Palestinian Jews for centuries following the Babylonian Exile - lie in their approach to translation: within a typically literal rendering of a text, they incorporate extensive exegetical material, additions, and paraphrases. These alterations reveal important information about Second Temple Judaism, its interpretation of its bible, and its beliefs.This remarkable survey introduces critical knowledge and insights that have emerged over the past forty years, including targum manuscripts discovered this century and targums known in Aramaic but only recently translated into English. Prolific scholars Flesher and Chilton guide readers in understanding the development of the targums, their relationship to the Hebrew Bible, their dates, their language, their place in the history of Christianity and Judaism, and their theologies and methods of interpretation.

John's Revelation has led to countless diverse and divergent interpretations. Readers' cryptic notions of violent end-time scenarios, strict prophetic truths, and encouragement for the faithful have undeniably colored the book's reception through the centuries. In Visions of the Apocalypse, Bruce Chilton maps the ways in which the text has been read through the centuries and introduces these main interpretations of Revelation, such as Papias' millenarian kingdom, Augustine's vertical ascent to heaven, Origen's transcendent message, and Dionysius' belief in Revelation's hidden message. Visions of the Apocalypse provides the ways in which Revelation has been read and suggests to today's readers the strategies for understanding John's Revelation in a contemporary context.

The authors address the issue of God in this world which, in the classical documents of formative Judaism, encompasses the diverse ways in which we meet God in the here and now. The counterpart in Christianity is meeting God in the incarnation of Jesus Christ. As heirs to the common scripture of ancient Israel, both Judaism and Christianity identify humanity as the worldly image of God. The two traditions concur that, since we are made in God's image, we see God in the face of one another. The conception of incarnation is therefore as Judaic as it is Christian. The point of difference between the two becomes clear when we ask how incarnation is realized. This book is the final volume in a trilogy. Previously published volumes include 'Revelation: The Torah and the Bible' and 'The Body of Faith: Israel and the Church'.

Here is a superb resource for all who wish to deepen their understanding of Judaism and Christianity and the relationship between these two great traditions. The authors compare and contrast the paramount theological categories of Judaism and Christianity, specifically Torah, God, and Israel for Judaism, and Bible, God, and church for Christianity. 'Revelation' is the first of three volumes in support of this effort. It consists of a conversation between the Torah and its authoritative representation in the Talmud of Babylonia (a complete and exhaustive statement of God's will for Judaism) and the Christian Bible (Hebrew Scriptures and New Testament), including the interpretation of scripture within the primitive church as the foundation of Christian authority. Within this conversation the authors do not sidestep profound disagreement in favor of proposing obscure theological difference. Each believes in his tradition and its affirmations, and each seeks to grasp the rationality of the views of the other.

Among the world's religions, Christianity and Judaism are the most symmetrical. But in our day of religious tolerance, a tendency to overlook the vital differences between the two religions in the name of good will can undermine constructive Jewish-Christian dialogue. In this book, Bruce D. Chilton describes early Christian thought and Jacob Neusner describes early Judaic thought on fundamental issues such as creation and human nature, Christ and Torah, sin and atonement, and eschatology. At the end of each chapter, each assesses the other's perspective, and a final chapter explains why the authors believe theological confrontation--not just comparison--defines the task of interfaith dialogue today.