Somewhat similar to the question of canonical development is the question of the boundaries of the Christian community. The orthodox early church had to work to define these boundaries over against Judaism, paganism, and heretical, “Christian” sects. Scholars have sometimes seen the struggle of Christianity to define itself in relation to Judaism as beginning in the mid-second century, but this effort had really already begun within the first century (cf. Acts 15; Galatians). It was crucial for the church to define itself correctly in relation to Judaism because, at the beginning, Christians did not want to say that they were a new religion. Instead, they preferred to view themselves and to be viewed by others (not least the Romans, who afforded the Jews special religious privileges) as the continuation of Judaism, which Israel’s God had planned. Moreover, Christians wanted to claim Jewish scripture as their own and borrow some of Judaism’s interpretive methods. Even the Christological method of interpretation, which the church developed, might be regarded as merely a Jesus-oriented application of other methods, which the Jews had already applied to their scriptures. Orthodox Christianity did not adopt all Jewish interpretive methods, but more than which methods the early church did or did not adopt, the central defining point for the church in relation to Judaism was really the church’s commitment Jesus’ messianic status. Therefore, Christian interpretations of scripture differed with Jewish ones at certain key points because of how the church’s a priori acceptance of Jesus as messiah impacted its hermeneutic.If you've found this content helpful, take a couple seconds to subscribe to receive all the new free content and resources I release. While you're at it, be sure to grab my free e-book on SBL style and summary of open access International Critical Commentary volumes.
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