Editing Persecution of Christians (section)

===Early Judeo-Christian===
In 41&nbsp;AD, [[Herod Agrippa]], who already possessed the territory of [[Herod Antipas]] and [[Philip the Tetrarch|Philip]] (his former colleagues in the [[Herodian Tetrarchy]]), obtained the title of ''King of the Jews'', and in a sense, re-formed the [[Herodian Kingdom of Judea|Kingdom of Judea]] of [[Herod the Great]] ({{Reign|37|4|era=BC}}). Herod Agrippa was reportedly responsible for the persecution in which [[James the Great]] lost his life, [[Saint Peter]] narrowly escaped and the rest of the [[Apostles in the New Testament|apostles]] took flight.{{sfn|Wand|1990|p=13}} After Agrippa's death in 44, the Roman procuratorship began (before 41 they were [[Prefects]] in Iudaea Province) and those leaders maintained a neutral peace, until the procurator [[Porcius Festus]] died in 62 and the high priest [[Ananus ben Ananus]] took advantage of the [[power vacuum]] to execute [[James the Just]], then leader of [[First Christian church|Jerusalem's Christians]].

According to the New Testament, Paul was imprisoned on several occasions by the Roman authorities, stoned by Jews and left for dead on one occasion, and was eventually taken to Rome as a prisoner. Peter and other early Christians were also imprisoned and prosecuted. The [[First Jewish Rebellion]] led to the [[Siege of Jerusalem (70 CE)|destruction of Jerusalem in 70&nbsp;AD]], the end of [[Second Temple Judaism]] (and the subsequent slow rise of [[Rabbinic Judaism]]).{{sfn|Wand|1990|p=13}}

Claudia Setzer asserts that, "Jews did not see Christians as clearly separate from their own community until at least the middle of the second century" but most scholars place the "parting of the ways" much earlier, with theological separation occurring immediately.<ref>{{cite book|last=Setzer |first=Claudia |title=Jewish Responses to Early Christians: History and Polemics, 30–150 C.E. |publisher=Fortress |location=Minneapolis |year=1994}}</ref> Second Temple Judaism had allowed more than one way to be Jewish. After the fall of the Temple, one way led to rabbinic Judaism, while another way became Christianity; but Christianity was "molded around the conviction that the Jew, Jesus of Nazareth, was not only the Messiah promised to the Jews, but God's son, offering access to God, and God's blessing to non-Jew as much as, and perhaps eventually more than, to Jews".<ref name="lieu 2003">{{cite journal|last=Lieu| first= Judith| title=The Synagogue and the Separation of the Christians|journal= Coniectanea Biblica| volume=New Testament series 39| year=2003|pages= 189–207|url=https://www.jcrelations.net/pt/article/the-synagogue-and-the-separation-of-the-christians.pdf}}</ref>{{rp|189}} While Messianic eschatology had deep roots in Judaism, and the idea of the suffering servant, known as Messiah Ephraim, had been an aspect since the time of Isaiah (7th century BCE), in the first century, this idea was seen as being usurped by the Christians. It was then suppressed, and did not make its way back into rabbinic teaching till the seventh century writings of Pesiqta Rabati.<ref name="Peter Schäfer">{{cite book |last1=Schäfer |first1=Peter |title=The Jewish Jesus: How Judaism and Christianity Shaped Each Other |date=2014 |publisher=Princeton University Press |isbn=9780691160955 |page=18 |edition=illustrated, reprint}}</ref>

The traditional view of the separation of Judaism and Christianity has Jewish-Christians fleeing, ''en masse'', to Pella (shortly before the fall of the Temple in 70 AD) as a result of persecution.<ref name="Adolf von Harnack">{{cite book |last1=von Harnack |first1=Adolf |editor1-last=Moffatt |editor1-first=James |title=The Mission and Expansion of Christianity in the First Three Centuries |date=1908 |publisher=Williams and Norgate |pages=103–104 |edition=2}}</ref> Steven D. Katz says "there can be no doubt that the post-70 situation witnessed a change in the relations of Jews and Christians".<ref name="Steven T. Katz">{{cite journal |last1=Katz |first1=Steven T. |title=Issues in the Separation of Judaism and Christianity after 70 C.E.: A Reconsideration |journal=Journal of Biblical Literature |year=1984 |volume=103 |issue=1 |pages=43–44 |doi=10.2307/3260313 |jstor=3260313 |url=https://www.jstor.org/stable/3260313}}</ref> Judaism sought to reconstitute itself after the disaster which included determining the proper response to Jewish Christianity. The exact shape of this is not directly known but is traditionally alleged to have taken four forms: the circulation of official anti-Christian pronouncements, the issuing of an official ban against Christians attending synagogue, a prohibition against reading heretical writings, and the spreading of the curse against heretics.<ref name="Steven T. Katz"/>