LEADER 01638nam 2200529 a 450 001 9910465695603321 005 20200520144314.0 010 $a1-61209-294-2 035 $a(CKB)2560000000068590 035 $a(EBL)3022195 035 $a(SSID)ssj0000415426 035 $a(PQKBManifestationID)11263186 035 $a(PQKBTitleCode)TC0000415426 035 $a(PQKBWorkID)10416531 035 $a(PQKB)11555498 035 $a(MiAaPQ)EBC3022195 035 $a(Au-PeEL)EBL3022195 035 $a(CaPaEBR)ebr10693660 035 $a(OCoLC)923668140 035 $a(EXLCZ)992560000000068590 100 $a20100308d2010 uy 0 101 0 $aeng 135 $aur|n|---||||| 181 $ctxt 182 $cc 183 $acr 200 00$aDark energy$b[electronic resource] $etheories, developments and implications /$fKarl Lefebvre and Raoul Garcia, editors 210 $aHauppauge, N.Y. $cNova Science Publishers$dc2010 215 $a1 online resource (354 p.) 225 1 $aSpace science, exploration and policies 300 $aDescription based upon print version of record. 311 $a1-61668-271-X 320 $aIncludes bibliographical references and index. 410 0$aSpace science, exploration and policies series. 606 $aDark energy (Astronomy) 608 $aElectronic books. 615 0$aDark energy (Astronomy) 676 $a523.1/8 701 $aLefebvre$b Karl$0988838 701 $aGarcia$b Raoul$0988839 801 0$bMiAaPQ 801 1$bMiAaPQ 801 2$bMiAaPQ 906 $aBOOK 912 $a9910465695603321 996 $aDark energy$92261308 997 $aUNINA LEADER 04365nam 22006735 450 001 9910457488603321 005 20210113215459.0 010 $a1-283-21212-9 010 $a9786613212122 010 $a0-8122-0384-4 024 7 $a10.9783/9780812203844 035 $a(CKB)2550000000050886 035 $a(OCoLC)759158186 035 $a(CaPaEBR)ebrary10491909 035 $a(SSID)ssj0000648478 035 $a(PQKBManifestationID)11393955 035 $a(PQKBTitleCode)TC0000648478 035 $a(PQKBWorkID)10598014 035 $a(PQKB)11197580 035 $a(DE-B1597)449301 035 $a(OCoLC)979684604 035 $a(DE-B1597)9780812203844 035 $a(MiAaPQ)EBC3441452 035 $a(EXLCZ)992550000000050886 100 $a20190708d2010 fg 101 0 $aeng 135 $aur||||||||||| 181 $ctxt 182 $cc 183 $acr 200 10$aBorder Lines $eThe Partition of Judaeo-Christianity /$fDaniel Boyarin 210 1$aPhiladelphia : $cUniversity of Pennsylvania Press, $d[2010] 210 4$dİ2004 215 $a1 online resource (393 p.) 225 0 $aDivinations: Rereading Late Ancient Religion 300 $aBibliographic Level Mode of Issuance: Monograph 311 $a0-8122-1986-4 327 $t Frontmatter -- $tContents -- $tPreface: Interrogate My Love -- $tAbbreviations -- $t1 Introduction -- $tPART I. Making a Difference: The Heresiological Beginnings of Christianity and Judaism -- $t2 Justin's Dialogue with the Jews: The Beginnings of Orthodoxy -- $t3 Naturalizing the Border: Apostolic Succession in the Mishna -- $tPART II. The Crucifixion of the Logos: How Logos Theology Became Christian -- $t4 The Intertextual Birth of the Logos: The Prologue to John as a Jewish Midrash -- $t5 The Jewish Life of the Logos: Logos Theology in Pre- and Pararabbinic Judaism -- $t6 The Crucifixion of the Memra: How the Logos Became Christian -- $tPART III. Sparks of the Logos: Historicizing Rabbinic Religion -- $t7 The Yavneh Legend of the Stammaim: On the Invention of the Rabbis in the Sixth Century -- $t8 "When the Kingdom Turned to Minut": The Christian Empire and the Rabbinic Refusal of Religion -- $tConcluding Political Postscript: A Fragment -- $tNotes -- $tBibliography -- $tIndex -- $tAcknowledgments 330 $aThe historical separation between Judaism and Christianity is often figured as a clearly defined break of a single entity into two separate religions. Following this model, there would have been one religion known as Judaism before the birth of Christ, which then took on a hybrid identity. Even before its subsequent division, certain beliefs and practices of this composite would have been identifiable as Christian or Jewish.In Border Lines, however, Daniel Boyarin makes a striking case for a very different way of thinking about the historical development that is the partition of Judaeo-Christianity.There were no characteristics or features that could be described as uniquely Jewish or Christian in late antiquity, Boyarin argues. Rather, Jesus-following Jews and Jews who did not follow Jesus lived on a cultural map in which beliefs, such as that in a second divine being, and practices, such as keeping kosher or maintaining the Sabbath, were widely and variably distributed. The ultimate distinctions between Judaism and Christianity were imposed from above by "border-makers," heresiologists anxious to construct a discrete identity for Christianity. By defining some beliefs and practices as Christian and others as Jewish or heretical, they moved ideas, behaviors, and people to one side or another of an artificial border-and, Boyarin significantly contends, invented the very notion of religion. 606 $aRELIGION$2bisac 606 $aChristianity / History$2bisac 606 $aChristianity$xOrigin 606 $aReligion$2HILCC 606 $aPhilosophy & Religion$2HILCC 606 $aChristianity$2HILCC 615 7$aRELIGION 615 7$aChristianity / History 615 0$aChristianity$xOrigin 615 7$aReligion 615 7$aPhilosophy & Religion 615 7$aChristianity 676 $a296.3/96/09015 700 $aBoyarin$b Daniel, $0281529 801 0$bDE-B1597 801 1$bDE-B1597 906 $aBOOK 912 $a9910457488603321 996 $aBorder Lines$92480825 997 $aUNINA LEADER 01226nam0 22002771i 450 001 UON00040679 005 20231205102144.727 100 $a20020107d1977 |0itac50 ba 101 $aeng 102 $aGB 105 $a|||| 1|||| 200 1 $aPersian Sufi poem$eVocabulary and terminology, concordance, frequency, word-list, statistical survey, arabic loam-words and sufi-religious terminology in Tariq ut-tahqiq (A.H. 744)$fBo Utas 210 $aLondon$cCurzon$d1977 215 $a214, 53 p.$d23 cm 410 1$1001UON00000058$12001 $aScandinavian Institute of Asian Studies. 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