Josephus (A.D. 37-?100), a pro-Roman Jew closely associated with the emperor Titus, is the earliest systematic commentator on the Bible, as well as one of the foremost historians of the beginning of the Christian era. Politically, Josephus was pro-Roman, and although he had no sympathy for extreme Jewish nationalism, he was a zealous defender of Jewish religion and culture. Louis H. Feldman examines the principles that guided Josephus in his understanding of the Bible, investigating his creative contribution in the rewriting of biblical accounts. This comprehensive study evaluates Josephus as a historian and demonstrates the originality and consistency of his work as an author. The first part of Feldman's work attempts to understand Josephus's purposes and techniques in retelling the Bible. The second part reviews Josephus's treatment of twelve key biblical figures. In addition to its reevaluation of an important early historian, this unique compendium provides a mine of information on the reassessment of the most important biblical figures.

Hyam Maccoby's now classic study focuses on the major Jewish—Christian disputations of medieval Europe: those of Paris (1240), Barcelona (1263), and Tortosa (1413–14). It examines the content of these theological confrontations with a sense of present-day relevance, while also discussing the use made of scriptural proof-texts. Part I provides a general thematic consideration of the three disputations and their social and historical background. Part II is a complete translation of the account of the Barcelona Disputation written by Nahmanides, one of the greatest figures in the history of Jewish learning, and was Jewish spokesman at the disputation. Part III contains Jewish and Christian accounts of the Paris and Tortosa disputations.

The interaction of Jew and Greek in antiquity intrigues the imagination. Both civilizations boasted great traditions, their roots stretching back to legendary ancestors and divine sanction. In the wake of Alexander the Great's triumphant successes, Greeks and Macedonians came as conquerors and settled as ruling classes in the lands of the eastern Mediterranean. Hellenic culture, the culture of the ascendant classes in many of the cities of the Near East, held widespread attraction and appeal. Jews were certainly not immune. In this thoroughly researched, lucidly written work, Erich Gruen draws on a wide variety of literary and historical texts of the period to explore a central question: How did the Jews accommodate themselves to the larger cultural world of the Mediterranean while at the same time reasserting the character of their own heritage within it? Erich Gruen's work highlights Jewish creativity, ingenuity, and inventiveness, as the Jews engaged actively with the traditions of Hellas, adapting genres and transforming legends to articulate their own legacy in modes congenial to a Hellenistic setting. Drawing on a diverse array of texts composed in Greek by Jews over a broad period of time, Gruen explores works by Jewish historians, epic poets, tragic dramatists, writers of romance and novels, exegetes, philosophers, apocalyptic visionaries, and composers of fanciful fables—not to mention pseudonymous forgers and fabricators. In these works, Jewish writers reinvented their own past, offering us the best insights into Jewish self-perception in that era.

During the course of the twelfth century, increasing numbers of Jews migrated into western Christendom from Islamic lands. But western Christendom was both appealing and threatening to the Jewish immigrants. Indeed, western Christendom was entering a phase of intense missionizing activity, some of which was directed at the long-term Jewish residents of Europe and the Jewish newcomers. The writings of twelfth- and thirteenth-century leaders from southern France and northern Spain constitute the first evidence of Jewish anti-Christian polemics from within western Christendom. These leaders were fully cognizant of the core Christian thrusts, described them in detail for their co-religionists, and rebutted them carefully. This study recreates some of the clarification and rebuttal, and examines the techniques of persuasion adopted by the Jewish polemicists in order to reassure their Jewish readers of the truth of Judaism and the error of Christianity.

Rabbi Isaac ben Abraham was a little-known scholar from the heretical Jewish group, the Karaites, who lived during the late 16th century in Troki, a suburb of Vilna (Vilnius), which by turns was in Poland or Lithuania. In 1593, the last year of his life, he wrote an incisive, cogent polemic against Christianity, which over the centuries has had an impact in Christian and Jewish circles that far exceeds what might have been predicted based on its obscure origins. A kind of underground, samizdat classic of religious criticism, Rabbi Isaac's critique of Christianity has been translated into Spanish, German, Latin, Yiddish, Ladino, and English, among other languages, and has influenced English deism, reform Judaism, the beginnings of Higher Criticism and the quest for the historical Jesus, and even Christian evangelical outreach programs that exist to this day. Now historian and philosopher Richard Popkin has edited a critique of Christianity, originally published in 1813 by a 19th-century Harvard graduate named George Bethune English, which includes the first publication in English of a central portion of Rabbi Isaac's text. The book was part of the discussion surrounding the founding of Unitarianism in New England. Popkin provides a fascinating commentary that notes many points of historical interest involving this unusual work. For example, Voltaire on a visit to England in 1724 learned of the work from an associate of the Reverend Anthony Collins, an English deist. The work was also used in debates about the merits of Christianity between Unitarian minister Joseph Priestly and Anglo-Jewish theologian David Levi. German scholars Hermann Samuel Reimarus and Ephraim Gotthold Lessing referred to the work in their early publications initiating the Higher Criticism movement examining the historical origins of Christianity. And the work also had an influence on Abraham Geiger, the founder of Reform Judaism; on David Deutsch, the defender of Orthodox Judaism; and on Evangelical Christian leader Hermann Strack of Berlin, whose use of excerpts from Rabbi Isaac's work can still be found in Evangelical Christian literature today.Anyone interested in philosophy of religion or the history of dialogue between Christians and Jews will find this work to be of great value.