Papers by Carles Lillo Botella
El contenido de este libro no puede ser reproducido ni plagiado, en todo o en parte, conforme a l... more El contenido de este libro no puede ser reproducido ni plagiado, en todo o en parte, conforme a lo dispuesto en el art. 534-bis del Código Penal vigente, ni ser transmitido con fines fraudulentos o de lucro por ningún medio. IMÁGENES DE LA PORTADA: Escultura de Livia, hallada en Paestum, ahora conservada en el Museo Arqueológico Nacional de Madrid. A su lado, imagen de una de las hojas del díptico de marfil conservado en el tesoro del duomo de Monza, con la imagen de Serena, esposa de Estilicón. © Propiedad intelectual: de cada uno de los autores © De la presente edición: Signifer Libros 2018 Gran Vía, 2-2º SALAMANCA 37001 Apdo. 52005 MADRID
Resumen: La literatura cristiana aduersus iudaeos tuvo su contrapartida por parte judía en el vas... more Resumen: La literatura cristiana aduersus iudaeos tuvo su contrapartida por parte judía en el vasto corpus de la llamada literatura talmúdica o rabínica, elaborado a lo largo de los primeros siglos de la era cristiana. La pluralidad de sectas que caracterizaban al judaísmo en época del Segundo Templo acabó con las dos derrotas contra Roma, los años 70 y 135. A partir de entonces los cristianos pasaron a ser considerados herejes por la nueva ortodoxia rabínica y como tal aparecen reflejados en las páginas del Talmud. Con especial dureza fue tratada la figura de Jesús, equiparado por los sabios a los grandes pecadores de la historia de Israel. En este artículo se exponen y analizan algunos de los pasajes dedicados a Jesús y a los cristianos en el Talmud y el reflejo que estas críticas tuvieron en la separación entre el judaísmo y el cristianismo.
Abstract: Christian literature aduersus iudaeos had its counterpart within the great corpus of the so called Talmudic or rabbinic literature, developed during the first centuries of the Christian era. The plurality of sects that characterized Judaism during the Second Temple period ended with the two defeats against Rome, in 70 and 135 AD. Thereafter, Christians became heretics according to the rabbinic orthodoxy and this is the view reflected by the Talmud. The figure of Jesus was treated particularly harshly by the sages, who compared him to the greatest sinners of the history of Israel. In this article we expose and analyze some of the passages dedicated to Jesus and the Christians within the Talmud and the consequences these critiques had in the separation between Judaism and Christianity.
En els seus tres primers segles d’existència, el cristianisme va aconseguir deixar de ser una de ... more En els seus tres primers segles d’existència, el cristianisme va aconseguir deixar de ser una de les moltes sectes messiàniques del convuls judaisme del segle I per esdevenir un element perillós que l’Imperi romà primer va combatre i amb el qual posteriorment es va aliar, donant inici a l’aliança entre el tron i l’altar. En aquest lapse de temps, els Pares de l’Església van elaborar una identitat pròpia –una “proto-ortodòxia”, construïda sobre la base del pensament de Pau de Tars- allunyada tant del judaisme rabínic que rebutjava la figura de Jesús, com de la doctrina de Marció, que negava la validesa de l’Antic Testament i, amb ell, de tota l’herència jueva del cristianisme en tant que obra d’un déu menor, diferent d’aquell que Jesús havia predicat. Tot aquest procés va deixar preparat el camí per l’elaboració d’una autèntica ortodòxia cristiana afavorida per l’aliança amb el poder polític des d’època de Constantí.
During its first three centuries, Christianity could stop being one of the many messianic sects within the tumultuous Judaism of the 1st century, becoming a dangerous element which the Roman Empire tried to destroy and with which subsequently allied, beginning the bond between the altar and the throne. In this time lapse, Church Fathers developed an own identity –a “proto-orthodoxy”, based on Paul of Tarsus’ thought- far both from Rabbinic Judaism, which refused the figure of Jesus, and the doctrine of Marcion, which rejected the validity of the Old Testament and all the Jewish heritage within Christianity because it came from a minor god, different from that preached by Jesus. All this process prepared the way for the making of a true Christian orthodoxy favoured by the alliance with the political power since Constantine’s reign.
After Constantine’s victory at the Milvian Bridge, the Christian Church could rely on the help of... more After Constantine’s victory at the Milvian Bridge, the Christian Church could rely on the help of the State to make her doctrine a civil law. For members of rival religions, that is to say pagans and Jews, as well as for groups considered heretics, there began a period of gradual loss of rights. This paper analyses the change that the so-called “Constantinian revolution” implied for Judaism through the testimony of Joseph of Tiberias, presented by Epiphanius of Salamis in his Aduersus haereses. In the 19th century it was affi rmed that baptism provided Jews the “entry passport” to European society. In Joseph’s case, his conversion allowed him to reach the highest administrative positions in the State with the title of comes. He is a clear example of the destiny of Israel’s people, forced to choose either a wretched existence or a fulfi lling life in exchange for giving up their roots.
A la vez que declinaba el judaísmo como realidad política, la existencia del Imperio romano permi... more A la vez que declinaba el judaísmo como realidad política, la existencia del Imperio romano permitió al culto mosaico atraer a numerosos prosélitos a su seno. Este fenómeno, que tanto llamó la atención de los autores de época clásica, se testimonia igualmente en las inscripciones epigráficas. Tradicionalmente se ha considerado que el proselitismo judaico cesó a raíz de las dos derrotas contra Roma, en los años 70 y 135, que se saldaron con la liquidación del Estado judío. No obstante, en época tardoantigua todavía se documentan algunas conversiones esporádicas al judaísmo, incluso de cristianos, a pesar de que se hallaban prohibidas por ley de manera explícita. Destacan los ejemplos del diácono Leoncio y el monje Abraham durante la última guerra que enfrentó a Persia con Bizancio, entre los años 603 y 628. Asimismo, la epigrafía revela un dudoso caso de conversión al judaísmo por parte de un godo de nombre Sigismundus en la Italia de Teodorico.
While Judaism went into decline as a political reality, the existence of the Roman Empire allowed it to attract a large number of proselytes. This fact, narrated by classical authors, is also attested in epigraphy. Traditionally, scholars have considered that Jewish proselytism stopped because of the two defeats against Rome (70 and 135), when the Jewish state disappeared. However, despite the laws against Judaizers, we still can observe some rare cases of people who converted to Judaism during Late Antiquity, even some Christians did it. The examples of deacon Leontius and Abraham the monk, during the last war between Byzantium and Persia (603-628), are paradigmatic. In addition, epigraphy also reveals a questionable case of a Goth who embraced Judaism, Sigismundus, in Theoderic’s Italy.
Jean-François Jarrige – Gonzague Quivron – Catherine Jarrige, con la colaboración de Jérôme-Franç... more Jean-François Jarrige – Gonzague Quivron – Catherine Jarrige, con la colaboración de Jérôme-François Haquet y Aurore Didier, Nindowari. La culture de Kulli. Ses origines avec la civilisation de l’Indus / The Kulli Culture. Its origins and its relations with the Indus Civilization, Paris, Gingko éditeur, 2011.
Review appeared in "Gerión, Revista de Historia Antigua" (2013).
Contrariamente a lo que ocurrió en el Occidente mediterráneo, el expansionismo romano halló la ho... more Contrariamente a lo que ocurrió en el Occidente mediterráneo, el expansionismo romano halló la horma de su zapato en el Oriente helenístico, donde la presencia de estados consolidados dificultó la asimilación de los mismos a la romanitas. A este hecho se sumó, en el caso de Judea, la existencia de una religión estatal que constituía el verdadero aglutinante de la nación 1 y que acabaría siendo el principal elemento de choque con el poderío romano 2 . Es de sobra conocido que, en época de la dominación romana, los judíos aguardaban a un líder redentor que les libraría del yugo extranjero y les devolvería no sólo la independencia perdida 3 , sino también los días de gloria que Israel había vivido en época de David, a cuyo linaje debía pertenecer el libertador en cuestión. A este personaje se le conocería de manera genérica como el «mesías» ,)משיח( en griego χριστός, término que, en origen, designaba a los reyes ungidos de Israel. No obstante, y a pesar de que resulta indudable que la idea mesiánica está presente en buena parte de la literatura del período, conviene matizar esta visión. Conviene señalar, en este sentido, que ninguno de los líderes a los que se suele aplicar el apelativo de mesías en los tiempos de la dominación romana sobre Judea se adjudicó tal título, solamente el último de ellos, Simón bar Kochba y con muchas dudas, tal como tendremos ocasión de exponer.
No cabe duda de que el martirio constituye uno de los rasgos definitorios de las religiones monot... more No cabe duda de que el martirio constituye uno de los rasgos definitorios de las religiones monoteístas. En este sentido, el judaísmo, que es el tema que aquí nos ocupa, ha sido descrito frecuentemente como una religión de martirio 1 , una idea que hunde sus raíces en la misma Biblia. El propio Moisés ya exhortaba a los israelitas a ser en adelante «un reino de sacerdotes y una nación santa» 2 . Por otra parte, los profetas Ezequiel y Jeremías animaban al pueblo de Israel a aceptar los desastres ocasionados por los gentiles y someterse a los designios de Yahvé.
Talks by Carles Lillo Botella
Ideología y religión en el mundo romano. XIV Coloquio de la AIER, Madrid, 23-25 de noviembre de 2016
Forthcoming papers by Carles Lillo Botella
Books by Carles Lillo Botella
Tesis de Doctorado / PhD Thesis.
Since J. Parkes invented it in 1934, the expression “Parting of ... more Tesis de Doctorado / PhD Thesis.
Since J. Parkes invented it in 1934, the expression “Parting of the Ways” has deeply rooted in the scholarship to study the distance between Jews and Christians during Antiquity. Indeed, issued from the same common background, which was the Second Temple Judaism, Christianity and Rabbinic Judaism became two opposing orthodoxies which excluded each other and, largely, based their own identity in opposition to the other one, in a process started by the destruction of the Temple of Jerusalem in the year 70. This doctoral thesis analyses how this parting of the ways happened throughout the first three centuries of the Common Era in the different regional realities of the Roman Empire, taking as a main source the literature of the Church Fathers, though also other ones, as the rabbinic literature, the so-called “cycle of the Talmud”. So, despite their rivalries, Judaism and Christianity form a large spectrum where, in an extreme, we find the Rabbinic Judaism, for which Jesus represents nothing, and, in the other, different forms of Gnostic Christianity, which fully denied the identification between the Jewish Jahveh and the God Father preached by Jesus Christ and, because of that, refused all the Jewish heritage of Christianity. Between both extremes became established the self-proclaimed Orthodox Christianity, over the basis of the anti-legalistic thought of the Apostle Paul. This form of Christianity also felt obliged to harmonize Hebrew Scriptures as a part of the history of salvation with the idea that the Mosaic Law had been abrogated with the coming of the Messiah. This proto-Orthodox Christianity found in the method of allegory applied to the interpretation of the Old Testament the legitimation of its doctrine and its universalistic and uniformist wishes. On the other hand, the rabbis, with the Patriarch as their leader, got the decisive support of the Roman authorities in their purpose to proclaim themselves as the leaders of Judaism, which was decapitated after the disappearance of the Temple. This Judaism found its way of expression in the so-called Talmudic literature, where the Rabbis systematized an orthodoxy that excluded from the people of Israel all those who did not share their doctrines, as we can see, for example, in the Birkat ha minim, imprecation which, included in the liturgy of the synagogue worship, was pronounced against the Followers of Jesus of Nazareth.
Uploads
Papers by Carles Lillo Botella
Abstract: Christian literature aduersus iudaeos had its counterpart within the great corpus of the so called Talmudic or rabbinic literature, developed during the first centuries of the Christian era. The plurality of sects that characterized Judaism during the Second Temple period ended with the two defeats against Rome, in 70 and 135 AD. Thereafter, Christians became heretics according to the rabbinic orthodoxy and this is the view reflected by the Talmud. The figure of Jesus was treated particularly harshly by the sages, who compared him to the greatest sinners of the history of Israel. In this article we expose and analyze some of the passages dedicated to Jesus and the Christians within the Talmud and the consequences these critiques had in the separation between Judaism and Christianity.
During its first three centuries, Christianity could stop being one of the many messianic sects within the tumultuous Judaism of the 1st century, becoming a dangerous element which the Roman Empire tried to destroy and with which subsequently allied, beginning the bond between the altar and the throne. In this time lapse, Church Fathers developed an own identity –a “proto-orthodoxy”, based on Paul of Tarsus’ thought- far both from Rabbinic Judaism, which refused the figure of Jesus, and the doctrine of Marcion, which rejected the validity of the Old Testament and all the Jewish heritage within Christianity because it came from a minor god, different from that preached by Jesus. All this process prepared the way for the making of a true Christian orthodoxy favoured by the alliance with the political power since Constantine’s reign.
While Judaism went into decline as a political reality, the existence of the Roman Empire allowed it to attract a large number of proselytes. This fact, narrated by classical authors, is also attested in epigraphy. Traditionally, scholars have considered that Jewish proselytism stopped because of the two defeats against Rome (70 and 135), when the Jewish state disappeared. However, despite the laws against Judaizers, we still can observe some rare cases of people who converted to Judaism during Late Antiquity, even some Christians did it. The examples of deacon Leontius and Abraham the monk, during the last war between Byzantium and Persia (603-628), are paradigmatic. In addition, epigraphy also reveals a questionable case of a Goth who embraced Judaism, Sigismundus, in Theoderic’s Italy.
Review appeared in "Gerión, Revista de Historia Antigua" (2013).
Talks by Carles Lillo Botella
Forthcoming papers by Carles Lillo Botella
Books by Carles Lillo Botella
Since J. Parkes invented it in 1934, the expression “Parting of the Ways” has deeply rooted in the scholarship to study the distance between Jews and Christians during Antiquity. Indeed, issued from the same common background, which was the Second Temple Judaism, Christianity and Rabbinic Judaism became two opposing orthodoxies which excluded each other and, largely, based their own identity in opposition to the other one, in a process started by the destruction of the Temple of Jerusalem in the year 70. This doctoral thesis analyses how this parting of the ways happened throughout the first three centuries of the Common Era in the different regional realities of the Roman Empire, taking as a main source the literature of the Church Fathers, though also other ones, as the rabbinic literature, the so-called “cycle of the Talmud”. So, despite their rivalries, Judaism and Christianity form a large spectrum where, in an extreme, we find the Rabbinic Judaism, for which Jesus represents nothing, and, in the other, different forms of Gnostic Christianity, which fully denied the identification between the Jewish Jahveh and the God Father preached by Jesus Christ and, because of that, refused all the Jewish heritage of Christianity. Between both extremes became established the self-proclaimed Orthodox Christianity, over the basis of the anti-legalistic thought of the Apostle Paul. This form of Christianity also felt obliged to harmonize Hebrew Scriptures as a part of the history of salvation with the idea that the Mosaic Law had been abrogated with the coming of the Messiah. This proto-Orthodox Christianity found in the method of allegory applied to the interpretation of the Old Testament the legitimation of its doctrine and its universalistic and uniformist wishes. On the other hand, the rabbis, with the Patriarch as their leader, got the decisive support of the Roman authorities in their purpose to proclaim themselves as the leaders of Judaism, which was decapitated after the disappearance of the Temple. This Judaism found its way of expression in the so-called Talmudic literature, where the Rabbis systematized an orthodoxy that excluded from the people of Israel all those who did not share their doctrines, as we can see, for example, in the Birkat ha minim, imprecation which, included in the liturgy of the synagogue worship, was pronounced against the Followers of Jesus of Nazareth.
Abstract: Christian literature aduersus iudaeos had its counterpart within the great corpus of the so called Talmudic or rabbinic literature, developed during the first centuries of the Christian era. The plurality of sects that characterized Judaism during the Second Temple period ended with the two defeats against Rome, in 70 and 135 AD. Thereafter, Christians became heretics according to the rabbinic orthodoxy and this is the view reflected by the Talmud. The figure of Jesus was treated particularly harshly by the sages, who compared him to the greatest sinners of the history of Israel. In this article we expose and analyze some of the passages dedicated to Jesus and the Christians within the Talmud and the consequences these critiques had in the separation between Judaism and Christianity.
During its first three centuries, Christianity could stop being one of the many messianic sects within the tumultuous Judaism of the 1st century, becoming a dangerous element which the Roman Empire tried to destroy and with which subsequently allied, beginning the bond between the altar and the throne. In this time lapse, Church Fathers developed an own identity –a “proto-orthodoxy”, based on Paul of Tarsus’ thought- far both from Rabbinic Judaism, which refused the figure of Jesus, and the doctrine of Marcion, which rejected the validity of the Old Testament and all the Jewish heritage within Christianity because it came from a minor god, different from that preached by Jesus. All this process prepared the way for the making of a true Christian orthodoxy favoured by the alliance with the political power since Constantine’s reign.
While Judaism went into decline as a political reality, the existence of the Roman Empire allowed it to attract a large number of proselytes. This fact, narrated by classical authors, is also attested in epigraphy. Traditionally, scholars have considered that Jewish proselytism stopped because of the two defeats against Rome (70 and 135), when the Jewish state disappeared. However, despite the laws against Judaizers, we still can observe some rare cases of people who converted to Judaism during Late Antiquity, even some Christians did it. The examples of deacon Leontius and Abraham the monk, during the last war between Byzantium and Persia (603-628), are paradigmatic. In addition, epigraphy also reveals a questionable case of a Goth who embraced Judaism, Sigismundus, in Theoderic’s Italy.
Review appeared in "Gerión, Revista de Historia Antigua" (2013).
Since J. Parkes invented it in 1934, the expression “Parting of the Ways” has deeply rooted in the scholarship to study the distance between Jews and Christians during Antiquity. Indeed, issued from the same common background, which was the Second Temple Judaism, Christianity and Rabbinic Judaism became two opposing orthodoxies which excluded each other and, largely, based their own identity in opposition to the other one, in a process started by the destruction of the Temple of Jerusalem in the year 70. This doctoral thesis analyses how this parting of the ways happened throughout the first three centuries of the Common Era in the different regional realities of the Roman Empire, taking as a main source the literature of the Church Fathers, though also other ones, as the rabbinic literature, the so-called “cycle of the Talmud”. So, despite their rivalries, Judaism and Christianity form a large spectrum where, in an extreme, we find the Rabbinic Judaism, for which Jesus represents nothing, and, in the other, different forms of Gnostic Christianity, which fully denied the identification between the Jewish Jahveh and the God Father preached by Jesus Christ and, because of that, refused all the Jewish heritage of Christianity. Between both extremes became established the self-proclaimed Orthodox Christianity, over the basis of the anti-legalistic thought of the Apostle Paul. This form of Christianity also felt obliged to harmonize Hebrew Scriptures as a part of the history of salvation with the idea that the Mosaic Law had been abrogated with the coming of the Messiah. This proto-Orthodox Christianity found in the method of allegory applied to the interpretation of the Old Testament the legitimation of its doctrine and its universalistic and uniformist wishes. On the other hand, the rabbis, with the Patriarch as their leader, got the decisive support of the Roman authorities in their purpose to proclaim themselves as the leaders of Judaism, which was decapitated after the disappearance of the Temple. This Judaism found its way of expression in the so-called Talmudic literature, where the Rabbis systematized an orthodoxy that excluded from the people of Israel all those who did not share their doctrines, as we can see, for example, in the Birkat ha minim, imprecation which, included in the liturgy of the synagogue worship, was pronounced against the Followers of Jesus of Nazareth.