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Judaizers
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===Extra-biblical sources=== "Judaizer" occurs once in [[Josephus|Josephus']] ''[[The Wars of the Jews|Jewish War]]'' 2.18.2, referring to the [[First Jewish–Roman War]] (66–73), written around 75: {{blockquote|...when the Syrians thought they had ruined the Jews, they had the Judaizers in suspicion also ([[William Whiston|Whiston]] Translation).<ref>{{Cite web|url=http://earlychristianwritings.com/text/josephus/war-2.htm|archive-url=https://web.archive.org/web/20050428062710/http://earlychristianwritings.com/text/josephus/war-2.htm|url-status=dead|title=Flavius Josephus. The Wars Of The Jews. Book II, chapter 8.14|archive-date=April 28, 2005}}</ref><ref>[https://www.perseus.tufts.edu/hopper/text?doc=J.+BJ+2.461&fromdoc=Perseus%3Atext%3A1999.01.0148 "Flavius Josephus, The Wars of the Jews", William Whiston, A.M., Ed., John E. Beardsley. 1895. Book II, Whiston Section 461]. ''Tufts.edu'', Tufts University.</ref>}} It occurs once in the [[Apostolic Fathers]] collection, in [[Ignatius of Antioch|Ignatius's]] letter to the Magnesians 10:3 written around 100: {{blockquote|It is absurd to profess Christ Jesus, and to Judaize. For Christianity did not embrace Judaism, but Judaism Christianity, that so every tongue which believeth might be gathered together to God. (Roberts-Donaldson Translation).<ref>{{cite web|url=http://www.earlychristianwritings.com/text/ignatius-magnesians-roberts.html |title=St. Ignatius of Antioch to the Magnesians (Roberts-Donaldson translation) |publisher=Earlychristianwritings.com |date=2006-02-02 |access-date=2011-09-16}}</ref>}} Judaizing teachers are strongly condemned in the [[Epistle of Barnabas]]. (Although it did not become part of the [[Development of the Christian Biblical canon|Christian Biblical canon]], it was widely circulated among Christians in the first two centuries and is part of the [[Apostolic Fathers]].) Whereas Paul acknowledged that the Law of Moses and its observance were good when used correctly ("the law is good, if one uses it lawfully", {{bibleverse|1|Tim|1:8}}), the Epistle of Barnabas condemns most Jewish practices, claiming that Jews had grossly misunderstood and misapplied the Law of Moses. [[Justin Martyr]] (about 140) distinguishes two kinds of Jewish Christians: those who observe the Law of Moses but do not require its observance of others—with these he would hold [[Eucharist|communion]]—and those who believe the Mosaic law to be obligatory on all, whom he considers heretics (''[[Dialogue with Trypho]]'' 47). The [[Council of Laodicea]] of around 365 decreed 59 laws, #29: {{blockquote|Christians must not judaize by resting on the Sabbath, but must work on that day, rather honouring the Lord's Day; and, if they can, resting then as Christians. But if any shall be found to be judaizers, let them be anathema from Christ. (Percival Translation).<ref>{{cite web|url=http://www.ccel.org/ccel/schaff/npnf214.viii.vii.iii.xxxiv.html |title=NPNF2-14. The Seven Ecumenical Councils | Christian Classics Ethereal Library |publisher=CCEL.org |date=2005-06-01 |access-date=2011-09-16}}</ref>}} According to [[Eusebius]]' ''History of the Church'' 4.5.3-4: the first 15 [[Orthodox Patriarch of Jerusalem#Bishops of Jerusalem|Bishops of Jerusalem]] were "of the circumcision", although this in all likelihood is simply stating that they were Jewish Christians (as opposed to Gentile Christians), and that they observed [[Circumcision in the Bible|biblical circumcision]] and thus likely the rest of Torah as well.<ref>McGrath, Alister E. ''Christianity: An Introduction.'' Blackwell Publishing (2006). {{ISBN|1-4051-0899-1}}, page 174.</ref> The eight homilies ''[[Adversus Judaeos]]'' ("against the Jews") of [[John Chrysostom]] (347–407) deal with the relationship between Christians, Jews and Judaizers. The influence of the Judaizers in the church diminished significantly after the [[destruction of Jerusalem]], when the Jewish-Christian community at Jerusalem was dispersed by the Romans during the First Jewish–Roman War. The Romans also dispersed the Jewish leadership in [[Jerusalem in Christianity|Jerusalem]] in 135 during the [[Bar Kokhba Revolt]]. Traditionally it is believed the [[Early centers of Christianity#Jerusalem|Jerusalem Christians]] waited out the [[Jewish–Roman wars]] in [[Pella, Jordan|Pella]] in the [[Decapolis]]. These setbacks, however, did not necessarily mean an end to Jewish Christianity, any more than [[Valerian (emperor)|Valerian's]] Massacre of 258, (when he killed all Christian bishops, presbyters, and deacons, including [[Pope Sixtus II]] and [[Antipope Novatian]] and [[Cyprian of Carthage]]), meant an end to [[Early centers of Christianity#Rome|Roman Christianity]]. [[File:20050921circoncisionB.jpg|thumb|right|150px|[[Circumcision of Christ|Circumcision of Jesus]], sculpture in the [[Cathedral of Chartres]]]] The Latin verb {{Lang|la|iudaizare}} is used once in the [[Vulgate]] where the Greek verb ''ioudaizein'' occurs at Galatians 2:14. [[Augustine]] in his ''Commentary on Galatians'', describes Paul's opposition in Galatia as those ''qui gentes cogebant iudaizare'' – "who thought to make the Gentiles live in accordance with Jewish customs."<ref>Eric Plumer ''Augustine's Commentary on Galatians: Introduction, Text, Translation, and Notes'' p124 footnote "5 Literally, 'who were compelling Gentiles to Judaize (Latin: ''iudaizare'')'—in other words, '... to live in accordance with Jewish customs'. In the Latin Bible the term occurs only at Gal. 2: 14, where it virtually transliterates the Greek ''ioudaizein''"</ref> Christian groups following Jewish practices never completely vanished, although they had been designated as [[heresy|heretical]] by the [[Christianity in the 5th century|5th century]].
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