By Daniel Boyarin
Daniel Boyarin turns to the Epistles of Paul because the religious autobiography of a first-century Jewish cultural critic. What led Paul--in his dramatic conversion to Christianity--to the sort of radical critique of Jewish culture?Paul's well-known formula, "There is neither Jew nor Greek, no female and male in Christ," demonstrates the genius of Christianity: its challenge for every person. The genius of Judaism is its validation of family tree and cultural, ethnic distinction. however the evils of those idea structures are the obverse in their geniuses: Christianity has threatened to coerce universality, whereas ethnic distinction is likely one of the such a lot bothered concerns in glossy history.Boyarin posits a "diaspora identification" with the intention to negotiate the pitfalls inherent in both place. Jewishness disrupts different types of id since it isn't nationwide, genealogical, or perhaps spiritual, yet all of those, in dialectical rigidity with each other. it truly is analogous with gender: gender identification makes us diverse in many ways yet now not in others.An exploration of those tensions within the Pauline corpus, argues Boyarin, will lead us to a richer appreciation of our personal cultural quandaries as female and male, homosexual and directly, Jew and Palestinian--and as people.
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Additional resources for A Radical Jew: Paul and the Politics of Identity (Contraversions: Critical Studies in Jewish Literature, Culture, and Society)
4. Campbell is more precise. He refers to the “German Lutheran understanding of his [Paul's] theology” (Campbell 1992, iv). 6—Stendahl and Westerholm are prime examples) and that the Barthian tradition of Christian exceptionalism “Christianity is not a religion”) is not altogether different from the Bultmannian; Hamerton-Kelly is an excellent example here. ) The identification of the “old Paul” as a Lutheran one seems to go back to F. C. Baur himself (1876, 313). 5. The mutual exclusiveness of these two propositions seems to have escaped most of these interpreters!
View=print 6/11/2006 A Radical Jew Page 31 of 188 that it marked them as having renounced the Covenant. ” Note its crucial point that in Judaism no one has ever completely fulfilled the requirements of the Law, so God's justification will always have to be informed by mercy or grace. Such a Judaism is clearly much less amenable to treatment as a foil or background for a spiritual revolution by which “legalism” was replaced by grace and spirituality in Paul. For Sanders, Paul leveled no attack on Judaism at all, indeed hardly even a critique.
Thoughtful Greeks like Hecataeus, and later Posidonius, may have acknowledged Jewish belief in its unfalsified form to be a high stage of spirituality, and Greek philosophy with an interest in religion had long been on the way to monotheism, but they found the claim of Jewish religion that it embodied the one revelation of the one God, to the exclusion of all else, to be inacceptable. In their view the—relative—truth of even the Jewish faith could be expressed only in a universal way without national and historically conditioned limitations.
A Radical Jew: Paul and the Politics of Identity (Contraversions: Critical Studies in Jewish Literature, Culture, and Society) by Daniel Boyarin