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relationship of Christian liturgy to Jewish liturgy include W. O. E. Oesterly's The Jewish Background of the Christian Liturgy (Oxford: Clarendon Press, 1925), A. Z. Idelsohn's Jewish Liturgy and Its Development (New York: Schocken Books, 1967), Joachim Jeremias’ The Prayers of Jesus (London: SCM Press, 1967), and Joseph Heinemann's Prayer in the Talmud: Forms and Patterns (New York: Walter De Gruyter, 1977).26
Archaeological and Geographical Material
Such material is covered in Erwin Goodenough's Jewish Symbols in the Greco-Roman Period, Dura-Europos excavation reports, reports on the Pella excavations, the Roman catacombs, and relevant archaeological reports from Israel.27 A number of atlases have been consulted and maps closely studied; these show Christian and Jewish populations, as well as a new map constructed by superimposing a map of Christian populations from Michael Grant's Ancient History Atlas28 on to that of Jewish populations to see the correlation between the two, in addition to comparative tables.
Secondary Literature
In comparison with the sparse amount of primary historical material on the early stages of the separation, the sheer volume of secondary literature by both Jews and Christians on the question of the moving apart of early Christianity from Judaism makes only a selective survey possible. Notable early-twentieth-century commentators include Hermann Strack and Paul Billerbeck,29 who made extensive use of Jewish sources to illuminate the New Testament. The work of Joseph Klausner, professor of modern Hebrew language and literature at the Hebrew University of Jerusalem, could be seen as marking a new departure in Jewish-Christian cooperative scholarship. His work, Jesus of Nazareth,30 was written originally in Hebrew and translated by Herbert Danby, then Canon of St George's Cathedral Church, Jerusalem. It appeared in English in 1925 and was followed by a second Hebrew original, From Jesus to Paul, which appeared in English in 1944. Also notable were the works of George Foot Moore,