The ancient Jewish sage Rabban Gamliel is mentioned not only in rabbinic literature, but also twice in the New Testament. Marc Turnage introduces us to this important figure in the history of Judaism and Christianity.
In an important study entitled The Gospel of Signs, Robert Fortna correctly identified a Jewish-Christian source embedded in the Fourth Gospel. This article is based upon the conclusions of Fortna’s research and explores their significance. I will also point out additional evidence Fortna overlooked that clarifies the origins and intentions of the Jewish-Christian source embedded in the text of the Fourth Gospel.
I heard an all too familiar theme surface in an otherwise good sermon with regard to the recognition and acceptance of Jesus as Messiah: “The Jews just missed it!” Sadly, this affront by categorization also shows a total lack of recognition of the role of Jews in the early church and in their making the message of salvation through Yeshua (Jesus) available to non-Jews. It is as if Yeshua appears on the scene, is rejected by the Jews, but is welcomed with open arms by the non-Jews.
“The other disease which my tongue is called to cure is the most difficult… And what is the disease? The festivals of the pitiful and miserable Jews which are soon approaching.” — Saint John Chrysostom (349-407)
What is the “canonical approach,” and in what respect is its main supporting argument a “shell game”?
Diverging views on the doctrine of original sin represent a great chasm fixed between scholars and theologians today.
One of the most poignant pictures which exemplify the chasm of historical misunderstanding between Jews and Christians is that found in Yad Vashem, the Holocaust memorial in Jerusalem. It is a photograph of a life-size crucifix that stood outside an unknown German village prior to World War II. In a twist of tragic irony a sign was hung on the cross to warn Jews not to enter the village. It read: “Jews are not welcome here.”