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Classical Christianity And Rabbinic Judaism: Comparing Theologies,Used
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About the AuthorBruce Chilton is the Bernard Iddings Bell Professor of Religion at Bard College. He also serves as Chaplain and Executive Director of Bard's Institute of Advanced Theology. He is the author of several books on early Christianity, including The Temple of Jesus.Jacob Neusner is Research Professor of Religion and Theology at Bard College and Senior Fellow of the Institute of Advanced Theology at Bard. He has published more than 900 books and unnumbered articles, both scholarly and academic and popular and journalistic, and is the most published humanities scholar in the world. He has been awarded nine honorary degrees, including seven U.S. and European honorary doctorates. He received his AB from Harvard College in 1953, his PhD from Columbia University and Union Theological Seminary in 1961, and rabbinical ordination and the degree of Master of Hebrew Letters from the Jewish Theological Seminary of America in 1960.Neusner is editor of the Encyclopedia of Judaism (Brill, 1999. IIII) and its Supplements; Chair of the Editorial Board of The Review of Rabbinic Judaism, and Editor in Chief of The Brill Reference Library of Judaism, both published by E. J. Brill, Leiden, The Netherlands. He is editor of Studies in Judaism, University Press of America.Neusner resides with his wife in Rhinebeck, New York. They have a daughter, three sons and three daughtersinlaw, six granddaughters and two grandsons.Product DescriptionAmong 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 JewishChristian 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 confrontationnot just comparisondefines the task of interfaith dialogue today.
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