Notes
Notes Preface 1. If I am at all plausible in my reading, this category of "some Jews" may go historically very far back indeed; Daniel Boyarin. Dying for God: Martyrdom and the Making of Christianity and Judaism, The Lancaster/Yarnton Lectures in Judaism and Other Religions for 1998 (Stanford: Stanford University Press, 1999), 26-41. My own, perhaps dangerous, identification with Rabbi Eli'ezer is presumably clear by now. 2. Daniel Boyarin. Unheroic Conduct: The Rise ofHeterosexuality and the Invention of the Jewish Man, Contraversions: Studies in Jewish Literature, Culture, and Society (Berkeley and Los Angeles: University of California Press, 1997),xiii-xxiv. 3. My colleague Prof. Ibrahim Muhawi writes to me in a personal communication: "Eastern Christianity has always had a bad time with the Western variety, beginning perhaps with the Crusades. But there is also something which is more than merely Eastern Christianity; there is also a Semitic Christianity (the same Semitic Christianity with which you deal in your book)-Arab (Eastern Orthodox, Greek Catholic, Coptic, Maronite ), Chaldean, and a number of other offshoots. The alliance of certain brands of American Christianity with Zionism is at the same time an alliance against Arab Christians like me." I wish to thank him for this very important intervention. I was in danger of a very significant occlusion. 4. By writing "my Judaism;' I hope to be evading the very essentialist trap that my book sets out to counter. I do not wish to be understood, however, as claiming that even "my" Judaism is a wholly politically correct thing; it is rabbinic Judaism warts and all, but no version of that ever incorporated the total disdain for any but Jewish lives and bodies that seems-I hope I am wrong-to characterize the lion's share of self-identifying Jews in the world today. Chapter1. Introduction 1. Jacques Derrida, Glas, trans. John P. Leavey Jr. and Richard Rand (Lincoln: University of Nebraska Press, 1990), 189b. 2. See Daniel Boyarin, Dying for God: Martyrdom and the Making of Christianity and Judaism, The Lancaster/Yarnton Lectures in Judaism and Other Religions for 1998 (Stanford: Stanford University Press, 1999), 93-130, in which an argument is made for people attending both synagogue and church in third-century Caesarea as the "smugglers " who transported discourses of martyrology in both directions across the "abstract, legal, and ideal" frontier between Judaism and Christianity. I would add here "Jewish Christian" communities, such as that of the Pseudo-Clementine productions. 230 Notes to Pages 2-4 3. I do not of course claim that terms such as ethnicity and class are unhistorical givens; I just use these terms as convenient shorthand for various modes of group identity-making. 4. Karen King has made the point that for early Christian writers "heresy" was always defined with respect to Judaism; too much Judaism, and you were a Iudaizer, too little, a "gnostic" (What Is Gnosticism? [Cambridge, Mass.: Harvard University Press, 2003]). 5. Walter Bauer, Gerhard Krodel, and Robert A. Kraft, Orthodoxy and Heresy in Earliest Christianity, ed. Gerhard Krodel (Philadelphia: Fortress Press, 1971). For a concise, accurate, and illuminating account of the background and reception of Bauer, see Michel Desjardin, "Bauer and Beyond: On Recent Scholarly Discussions of Atpecu; in the Early Christian Era;' The Second Century 8 (1991): 65-82. 6. Alain Le Boulluec, La notion d'heresie dans la litterature grecque IIe-Ille siecles (Paris: etudes Augustiniennes, 1985). See especially, building on Le Boulluec, Virginia Burrus, The Making of a Heretic: Gender, Authority, and the Priscillianist Controversy, Transformations of the Ancient World (Berkeley and Los Angeles: University of California Press, 1995); and J. Rebecca Lyman, "The Making of a Heretic: The Life of Origen in Epiphanius Panarion 64;' Studia Patristica 31 (1997): 445-51. 7. Pace Thomas A. Robinson (The Bauer Thesis Examined: The Geography ofHeresy in the Early Christian Church, Studies in the Bible and Early Christianity [Lewiston, N.Y.: Edwin Mellen Press, 1988], 4, n. 4), it is not the province of historians to inquire into theological truth. To the extent that such inquiry is an academic pursuit at all, it belongs to the theologians and not the historians. 8. This lucid summary of Le Boulluec's thesis is given by David T. Runia, "Philo of Alexandria and the Greek Hairesis-Model;' Vigiliae Christianae 53, no. 2 (May 1999): 118. 9. Le Boulluec, La notion, 110. Runia, "Philo and Hairesis.' 126, thinks he has unsettled Le Boulluec's claim via evidence that in Philo the term hairesis...
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