A Jewish Understanding of the New Testament

Samuel Sandmel

Description

An in-depth look at the Christian scriptures—from a Jewish perspective.

On Christmas day 1925, Rabbi Stephen S.Wise, one of the twentieth century’s most influential Jewish leaders, gave a lecture at Carnegie Hall in New York City titled “A Jew’s View of Jesus.” He argued that Jesus, in fact, existed, contrary to popular Jewish opinion at that time. He said, “Neither Christian protest nor Jewish lamentation can annul the fact that Jesus was a Jew, an Hebrew of Hebrews.”

Thirty years later, Rabbi Samuel Sandmel set out to explain and introduce—for the first time in scholarly detail from a Jewish perspective—the enigmatic character of the texts held sacred by Christians, the so-called New Testament that surrounds and presents the figure of Jesus.

In this new edition of Sandmel’s classic work, you will encounter his lucid and brilliant introduction to the New Testament from a Jewish point of view, transcending the boundaries of religion in order to share in the profound perplexities and deep aspirations that we as human beings have been inspired to express.

Sujets

• Philosophie et théologie
• Israel
• Hebrew school
• Judaism
• Religion
• Bible

Informations

• Publié par: Turner Publishing Company
• Date de parution: 05 octobre 2012
• Nombre de lectures: 0
• EAN13: 9781594734892
• Langue: English

Extrait

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BOOKS BY SAMUEL SANDMEL
A Jewish Understanding of the New Testament
Philo s Place in Judaism
The Genius of Paul
The Hebrew Scriptures: An Introduction to Their Literature and Religious Ideas
We Jews and Jesus
Herod: Profile of a Tyrant
We Jews and You Christians: An Inquiry into Attitudes
The First Christian Century in Judaism and Christianity
The Several Israels
The Two Living Traditions: Essays in Bible and Religion
Old Testament Issues (editor)
The Enjoyment of Scripture
Alone Atop the Mountain (a novel about Moses)
To
HARVIE BRANSCOMB
Table of Contents
P REFACE TO THE T HIRD E DITION
P REFACE
N EW F OREWORD
PART ONE
PRELIMINARIES
I. A Description of the New Testament
II. The Historian s Approach
III. The Jewish Background
IV. From Judaism into Christianity
PART TWO
PAUL AND THE PAULINE EPISTLES
V. The Background of Paulinism
VI. Paul
VII. Paul s Doctrine of Christ
VIII. The Church and the Law of Moses
IX. The Epistles of Paul
X. Pauline Christianity and Greek Religion
PART THREE
THE SYNOPTIC GOSPELS AND JESUS
XI. The Gospel Process
XII. The Gospel According to Mark
XIII. Beyond the Gospel According to Mark
XIV. The Gospel According to Matthew
XV. The Gospel According to Luke
XVI. The Historical Jesus
PART FOUR
OTHER WRITINGS
XVII. Catholic, Johannine, and Pastoral Epistles
XVIII. The Epistle of James
XIX. The First Epistle of Peter
XX. The Epistle of the Hebrews
XXI. The Johannine Epistles
XXII. Revelation
XXIII. Acts of the Apostles
XXIV. The Gospel According to John
XXV. The Pastoral Epistles
XXVI. Jude and Second Peter
PART FIVE
THE SIGNIFICANCE OF THE NEW TESTAMENT
XXVII. The Genius of the New Testament Faith
XXVIII. Epilogue
B IBLIOGRAPHY
I NDICES
About the Author
Copyright
Also Available
About SkyLight Paths
Preface to the Third Edition
To the best of my knowledge, A Jewish Understanding of the New Testament remains the only book written by a Jew about the entire New Testament. This was true in 1956 when the book was first published, it was true in 1974 when my father noted this fact in the introduction to an augmented edition of the book, and it remains true today. Jews have written extensively on Jesus, Paul, Christianity, and on other various aspects of the New Testament, but no other Jew has written a book on the New Testament as a whole. Certainly, the interest in this subject remains high in the Jewish community and beyond. Current events, such as the Pope s visit to Jerusalem and the publication of Dabru Emet: A Jewish Statement on Christians and Christianity, 1 both in 2000, and the release of Mel Gibson s controversial movie The Passion of the Christ in 2004, regularly increase Jewish interest in Christianity and its foundational texts.
Born in Dayton, Ohio, in 1911, Samuel Sandmel was the child of Eastern European immigrants. His father escaped Tsarist Russia and the pogroms at the turn of the twentieth century. My father grew up in St. Louis and attended public schools. He graduated Phi Beta Kappa from the University of Missouri, where he studied philology. He entered Hebrew Union College in Cincinnati in 1932 and was ordained a rabbi in 1937. After a brief stint as a congregational rabbi, he became the director of the B nai B rith Hillel Foundations at the University of North Carolina and Duke University. There he met and married my mother, Frances Langsdorf Fox. He also met and came under the influence of Harvie Branscomb III, who was then the dean of Duke Divinity School. When Branscomb learned of my father s desire to pursue an advanced degree in Old Testament, 2 he urged him to focus instead on New Testament. Branscomb, who was well versed in the languages of the period and steeped in rabbinic literature and Jewish scholarship, understood that my father brought an expertise to the study of the New Testament that few Christian scholars at the time possessed.
In 1942 my father left Hillel to become a Navy chaplain in World War II. Following the war, he directed the Hillel Foundation at Yale where he also completed his doctorate under Erwin Goodenough, whose seminal work in Judaism in the Greco-Roman world greatly influenced not only my father but all subsequent scholarship on Judaism and Christianity in late antiquity. In 1949, Harvie Branscomb, who had become the chancellor of Vanderbilt University, appointed my father to the Hillel chair of Jewish religion and thought, a position that Branscomb himself helped to create and that was, at that time, one of the few chairs in Jewish studies at any American university. In 1952, Nelson Glueck brought my father to Hebrew Union College-Jewish Institute of Religion 3 where he served as professor of Bible and Hellenistic literature as well as provost and dean of the Graduate School. He retired from HUC-JIR in 1978 to become the Helen A. Regenstein Professor of Religion at the University of Chicago. Shortly after moving to Chicago, my father became ill. He died on November 4, 1979.
During his career, my father wrote numerous books and articles for both scholarly and popular audiences. 4 His scholarship and, perhaps more important, his ability to speak honestly but without rancor, helped him become an internationally recognized pioneer in interreligious dialogue. Krister Stendahl, a Protestant scholar, former dean of the Harvard Divinity School, bishop of Stockholm, Sweden, and a pioneer of Jewish-Christian dialogue, wrote of him, Samuel Sandmel was a gift of God to both Jews and Christians. It was given to him to help change the climate and even the agenda of Jewish-Christian conversations. 5
Many Jews involved in Jewish-Christian dialogue concentrate on pointing out those aspects of Christian texts and Christian theology that lie at the heart of the Jewish-Christian tragedy. My father did not shy away from this, but he was equally committed to teaching Jews how to approach Christianity with respect. This book, A Jewish Understanding of the New Testament , marks his first major effort in this regard, which along with We Jews and Jesus (1965, 1973) and We Jews and You Christians (1967) forms a kind of trilogy. We Jews and Jesus was written for those thoughtful Jewish people who seek to arrive at a calm and balanced understanding of where Jews can reasonably stand with respect to Jesus. 6 This is not a book about the historical Jesus. Indeed, my father believed that it is impossible to recover the Jesus of history, because the Gospel accounts obscure him with layers of later legend and theology (see chapter XVI, The Historical Jesus ). It is, rather, about what Jews have thought concerning Jesus throughout history and how contemporary Jews, with the benefit of historical and scriptural scholarship, might think of Jesus today. As the title suggests, We Jews and You Christians was written for a Christian audience in an effort to give an answer to a question very often put to me by Christians: What is the attitude of you Jews to us? 7 The book concludes with a remarkable, and I believe, largely overlooked Proposed Declaration: `The Synagogue and the Christian People that in many ways presages Dabru Emet. That two of these books are written primarily for Jews and one primarily for Christians is a bit artificial. My father addresses both Jews and Christians in all three and, indeed, both Jews and Christians have read all three books and learned from them. A fourth book, The Genius of Paul , though more academic than the other three, deserves mention because, unlike Jesus, some of Paul s own writings have survived; therefore, my father believed one could write about him.
One might well ask whether the fact that A Jewish Understanding of the New Testament is the only such book written by a Jew merits its republication a half century after its composition. One might also wonder whether it has become outdated because of advances in the field. To a great extent I think it is fair to say the work holds up quite well, especially for the purpose for which it was intended, namely, as an introduction for the uninitiated Jewish reader. Those who wish to go beyond an introduction will want to read more recent works or move on to more advanced study. 8
If there is one area where contemporary scholars may take issue with my father s work, it is on the distinction he draws between Hellenistic and Palestinian Judaism. 9 My father believed, following the tradition of scholarship in which he was trained, that the New Testament documents were written in Greek, outside the Land of Israel. Though in their early stages some documents originated in Judea, in their final form the influence of Hellenism dominates. Between the first and second editions of the book, my father noted a trend in New Testament scholarship that reemphasized the influence of Palestinian Judaism. In the introduction to the 1974 edition, he states that he considered this trend unsound and directed the reader to what is perhaps his most enduring contribution to scholarship, an article entitled Parallelomania, his presidential address to the Society of Biblical Literature in 1961. 10 His adamancy on this subject can be attributed in part to his training with Goodenough and