Pulling the Thread Podcast: Following Jesus Beyond Christianity
A Jewish Reclamation of Jesus - Studies of Jesus within His Jewish Context
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This group's primary objective is to study and analyze Jesus
within his Jewish context, specifically from a pre-Christianity
perspective. The focus is on Jewish scholars and secular biblical
scholars who specialize in Second Temple Judaism, the Qumran
community, the Parting of Ways around 90 CE, the Historical
Jesus, and Textual Criticism. Some notable scholars mentioned
include Geza Vermes, Hyam Maccoby, Alan Segal, Carol
Harris-Shapiro, Lawrence Kushner, Samuel Sandmel, Bart Ehrman,
James Tabor, Robert Eisenman, Paula Frederiksen, John Crossan,
Marcus Borg, Hugh Schonfield, Richard Carrier, and Joseph
Atwill.
The group aims to approach the New Testament using the
historical-critical method and textual criticism within the realm
of secular Jewish scholarship, reflecting the perspectives of
mainstream Judaism today. Engaging in scholarly and polemical
discussions, the group seeks to question and challenge
established Christian doctrines. The main goal is to establish an
independent Jewish understanding of Jesus, emphasizing his
significance within a Jewish context and distancing him from
centuries of Christian interpretations. Furthermore, the group
aims to conduct a comprehensive historical examination of Jesus,
employing textual criticism to counter Christianity's claims
regarding the New Testament. The focus is on understanding Jesus
within Judaism based on the Torah and Talmud.
The group is pro-Tanakh and will explore history, archaeology,
and textual criticism to comprehend the development of the Jesus
movement before the parting of ways with Judaism. It aims to
emphasize that Jesus and his followers were seen as Jewish and
part of Judaism, and that the conversion of Gentiles to Judaism
by the community of James and Peter continued, with some Jewish
followers remaining distinctly Jewish for centuries. It is
important to note that this is not a study of Jewish-Christians,
but rather an examination of Jews who followed Jesus within
Judaism before the emergence of Christianity. Anti-Judaism is not
welcome in this group, which focuses on Jewish perspectives
within an academic framework.
The group's objective is to understand Jesus within Judaism
before the influence of Christian perspectives during the
historical Jesus movement. It seeks to reclaim Jesus within
Judaism, separate from Christianity, Messianic, or Hebrew Roots
movements. The study incorporates textual criticism, historical
Jesus research, and Jewish scholarship into the New Testament to
assert the following beliefs:
1) The New Testament lacks historical accuracy.
2) The New Testament is not divinely inspired.
3) The New Testament has not been divinely preserved.
4) The New Testament was written by individuals decades and even
millennia after the events it portrays.
5) Original autographs of the New Testament do not exist.
6) Consequently, the New Testament is not the most reliable
source for understanding the historical Jesus as a Jewish
figure.
7) To ascertain historical accuracy, we rely on modern Jewish and
secular scholarship and engage in historical
reconstruction.
8) Through textual criticism, we strive to identify the
potentially most authentic sayings of Jesus, following the Q
hypothesis in relation to the synoptic gospels.
9) The New Testament bears the influence of Roman culture and
language, making it a non-Jewish text with glimpses of Jewish
source material.
10) Greco-Roman influences, including Hellenistic, Stoic,
Gnostic, and paganistic elements (e.g., Zoroastrianism) and the
Roman imperial cult, have shaped New Testament ideas of salvation
and hell in a manner contrary to Jewish tradition, resulting in a
narrative distinct from the Jewish religion.
11) Both Jewish and secular scholarship acknowledge approximately
500,000 textual errors among the 5,800 New Testament manuscripts.
These variations include theological revisions that were added by
later editors and were not believed by the original
followers.
12) The seven most authentic epistles of Paul were written prior
to the gospels, with the gospels reflecting the addition of
Pauline theology.
13) Jesus might have been an actual person, with the only point
of agreement among Jewish scholars being that he was baptized by
John for the repentance of sins and was crucified.
14) Jewish scholars concur that Jesus was not born of a virgin,
was not resurrected, is not a savior, may be considered a false
prophet, and failed as the Messiah.
15) Judaism represents the religion of Jesus, while Christianity
is a religion centered around Jesus.
17) The term "Jewish-Christian," used to describe the early
understanding of Jesus in Judaism, is a misnomer.
Understanding Jesus within Judaism can aid us in grappling with a
culture in which Christianity has altered the Jewish message.
Given the history of crusades, pogroms, the Holocaust, and
inquisitions that have harmed the Jewish people, recognizing
Jesus within a Jewish context becomes crucial. The Catholic
Church, in Nostra Aetate, ceased evangelizing Jews and
acknowledged them as a covenant people within Judaism. In
response, Jewish scholars released Dibre Emet, recognizing the
place of Righteous Gentiles, including the offspring of Judaism,
Christianity, and Islam, in Olam HaBa (the world to come). While
agreement may not be necessary, it is important to foster
understanding and coexistence.
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