By Peter Richardson
The position and serve as of legislation in non secular groups within the Roman period—especially in Judaism—has been a key factor between students in recent times. This thought-provoking paintings is the 1st full-scale try and write a old evaluation of the scholarly debate pertaining to this question, focussing on heavily comparable spiritual groups, Judaism and Christianity. via juxtaposing the 2 religions, a clearer realizing of the advancements with recognize to torah and nomos in Judaism and early Christianity emerges. This insightful paintings, putting emphasis at the significant figures and either the scholarly strains of improvement and definitely the right strains for destiny learn, will set the talk in a clearer and extra and succinct demeanour. it's going to function a severe aspect of reference for extra dialogue.
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Extra resources for Law in Religious Communities in the Roman Period: The Debate over Torah and Nomos in Post-Biblical Judaism and Early Christianity (Studies in Christianity and Judaism)
Apodeictic law" (in its original form) is found in short series of simple clauses, each of which expresses a categorical prohibition. Such law makes no attempt to deal with cases exhaustively, nor does it "provide a treatment in any way adequate to the practical needs of secular jurisdiction. . A context is required in which the whole people, and through them their God, could adopt the imperative tone towards individuals, and impose on them the absolute prohibitions, or threats of a curse or of death, which we find" (p.
T h e final o u t c o m e of the D e u t e r o n o m i c reformation was principally that the cultus of J e h o v a h was limited to Jerusalem a n d abolished e v e r y w h e r e else,— such was the p o p u l a r and practical f o r m of p r o p h e t i c m o n o t h e i s m , (p. 4 8 8 ) Deuteronomy itself was not greatly concerned with matters of cult. "It took for granted the existence of the cultus, and only corrected it in certain general respects" (p. 404). When, however, the Temple had been destroyed, "the practice of past times had to be written down if it were not to be lost.
T h e n the statutes of the treaty are "authoritatively asserted. " T h e question then arises w h e t h e r the covenant of which I s r a e l spoke, and in which Yahweh's c o m m a n d s w e r e e m b e d d e d , might not be similar to these treaties. . F r o m the divine standpoint are we to say that Yahweh's word, given to Israel in his c o m m a n d m e n t s , is only a word of grace which u p h o l d s the p e o p l e at any cost, or is it not rather a holy fire, by which the u n h o l y could be cons u m e d , a n d Israel rejected?