By David Nirenberg
A robust heritage that exhibits anti-Judaism to be a principal frame of mind within the Western tradition.
This incisive historical past upends the complacency that confines anti-Judaism to the ideological extremes within the Western culture. With deep studying and magnificence, David Nirenberg indicates how foundational anti-Judaism is to the historical past of the West.
Questions of ways we're Jewish and, extra seriously, how and why we aren't were churning in the Western mind's eye all through its historical past. old Egyptians, Greeks, and Romans; Christians and Muslims of each interval; even the secularists of modernity have used Judaism in developing their visions of the area. The thrust of this custom construes Judaism as an competition, a probability usually from inside, to be criticized, attacked, and eradicated. The intersections of those rules with the realm of power—the Roman destruction of the second one Temple, the Spanish Inquisition, the German Holocaust—are renowned. The methods of suggestion underlying those tragedies are available on the very origin of Western historical past.
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Additional resources for Anti-Judaism: The Western Tradition
Cf. also Barr, Semantics of Biblical Language, pp. 8-20. more, the Hebrews' borrowing was not a kind of acculturation or syncretism which derived from some fortuitous, indiscriminate cross-fertilization of ideas. Rather, when they did engage in cross-cultural interchange, the practices and concepts which they borrowed were characteristically cast in a different mold. " Thus, the Hebrews placed all thought and every aspect of life, wherever derived, in and under the full theistic context of covenant responsibility—baptized, as it were, into Yahwistic faith.
Claude Tresmontant, A Study of Hebrew Thought, trans. M. F. , 1960), p. x. 14. Krister Stendahl, "Implications of Form-Criticism for Biblical Interpretation," Journal of Biblical Literature 77 (1958): 38. Cf. David Hill, Greek Words and Hebrew Meanings, p. 22. 15. Abraham J. Heschel, God in Search of Man ( N e w York: Farrar, Straus & Giroux, 1955), p. 15. Consequently, the authors of God's Word—virtually every one of them a Jew—have a profoundly Hebraic perspective on life and the world. If we are to interpret the Bible correctly, we must become attuned to this Hebraic setting in the ancient Near East.
As "apostle to the Gentiles" (Rom. 11:13), Paul was against imposing a strict Jewish dietary code on non-Jews. , conformity to Jewish custom) had to be added to their commitment of faith (cf. Acts 15:1, 5). Thus Paul was opposed to Judaizing, for it had the potential of distorting salvation by grace alone and of being an argument for developing two separate assemblies—one for Jews and one for non-Jews. Furthermore, in the coming of Jesus of Nazareth and through the new covenant set in motion by his death, the ritual and ceremonial aspects of Mosaic Law were no longer technically binding.
Anti-Judaism: The Western Tradition by David Nirenberg