On the history of Judaism till the time of Christ, Schiirer's Geschichte des jiidischen Volkes im Zeitalter Christi (3rd ed.), vol.
Paul, converted to belief in Jesus as Messiah after the Crucifixion, was the first to perceive that for Christians Judaism had ceased to be binding.
In Jabneh (Jamnia), where during the siege of Jerusalem the scribes of the school of Hillel had taken refuge by permission of Vespasian, a new centre of Judaism arose under the leadership of the aged Johanan ben Zakkai, a school whose members inherited the authority of the Sanhedrin of Jerusalem.
Not only do the many intimate y y references to Egyptian history and customs support this position, but it is clear that the Jews of Celsus are not Western or Roman Jews, but belong to the Orient, and especially to that circle of Judaism which had received and assimilated the idea of the Logos.
Again, many who had become converts to Judaism afterwards joined the new Christian communities.
Temples, shrines and holy places were no novelty in Palestine, and the in- Jerusalem auguration of the great centre of Judaism is ascribed to Solomon the son of the great conqueror David.
The Essenes, while clinging to what they held to be original Mosaism, yet conceived and practised their ancestral faith in ways which showed distinct traces of syncretism, or the operation of influences foreign to Judaism proper.
The custom of catechizing, common to all civilized antiquity, was followed in the schools of Judaism and in the Early Church, where it helped to preserve the Gospel narrative (see Catechumen).
To imagine it current in pre-Pauline Judaism is to misconceive the spirit of the synagogue.
A precocious student of the Law, he made trial of the three sects of Judaism - Pharisees, Sadducees and Essenes - before he reached the age of nineteen.