HYAM MACCOBY PDF

Hyam Maccoby. But Maccoby’s is not simply a hermeneutic of suspicion. Maccoby concludes that Paul cannot have been a Pharisee, that his claims are. Best Condition. Acceptable. $ Add to Cart. The Day God Laughed: Sayings, Fables & Entertainments of the Jewish Sages. Hyam Maccoby. from: $ Hyam Maccoby [The Mythmaker] was mostly right: 1. Paul was not Maccoby was also right about something else, which I shall go into in greater depth later on.

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Between the Old and the New Testaments, perhaps the greatest heroes in all of Judaism were the Maccabee family – the brave fellows who stood up to the desecrator of the Temple Antiochus Epiphanes. We remember the result of their deeds at this season along with those of our Savior. Today there is another “Maccoby” and he is neither warrior nor priest. He is a Talmudic scholar and a leading writer against Christianity. Few scholars take the works of Hyam Maccoby seriously.

Historical Jesus Theories: Hyam Maccoby

You will not often see him quoted as an authority, and his books like the one evaluated here, The Mythmaker – Harper and Row, belong on the same shelf as items like Holy Blood, Holy Grail and James the Brother of Jesus. In other words, Maccoby is a conspiracy theorist, and has all of the associated practices and assumptions: The NT is a good source of information, when it suits his case; otherwise it is full of errors and it has also huam reworked by “Paulinist editors” [4] who made Maccoby’s detective work even more difficult.

Scholars would recognize the truth of Maccoby’s case if only they weren’t so biased and tendentious.

There are “strong” reasons for believing what Maccoby says To put it in a nutshell: Maccoby uses the prejudicial adjectives mccoby well, but he seldom validates his qualifications to use them with arguments and data. Maccoby is also bad with the sources. In this book under consideration, Maccoby argues, among other things, that Jesus was actually a Pharisee, and that Paul was a major distorter of Jesus who was not a very serious Jew, but a charlatan who macoby paganism, Gnosticism, and Judaism to create Christianity as we know it.

But what of the work maxcoby by the likes of W. Sanders, and Joseph Klausner, placing Paul firmly in the traditions and methods of rabbinic Judaism? Maccoby deals with Davies and Sanders by the simple expedient of mostly ignoring them or broadly dismissing them. Their work is cited only seven times in pages, and never in relation to evidence. Klausner he dismisses by simply calling his arguments names “unconvincing” – [61].

Thus it is clear that while Maccoby’s extensive source list looks impressive, he’s simply listed volumes to make it look like he’s done the work.

How scholarly he actually is, is revealed in that most chapters have fewer than a dozen hyak, and in that he feels he can refutek the likes of Davies, Sanders and Klausner with a single chapter of only 10 to 12 pages.

Most of the book turns out not be scholarly at all, but mostly imaginative reconstruction of what Maccoby hgam actually happened in the first century. What is really happening here is revealed in part by the tribute Maccoby offers to those who funded his work – The Centre for the Study of Anti-Semitism.

Maccoby accuses the Apostle Paul of hywm “a new religion” in which the Jews “were the villains, instead of the heroes, of sacred history” [50] – and in service of allegedly destroying anti-semitism, he wishes to prove that Paul was the real villain. Thus, like Haim Cohn in The Trial of Jesuswhere it was supposed that the high priests actually loved Jesus and were trying to get him macocby be quiet and stay out of trouble, Maccoby is a historical revisionist on behalf of the elimination of bigotry.

May I say as I have before on regards to Cohn and others that revisionism of this sort is as outrageous as that used by anti-Semites to justify their own perversions. Maccoby has merely replaced the bigotry of those who willfully misinterpreted the writings of Paul maaccoby their own purposes with a bigotry of his own – directed solely against Paul. This is wrong however we look at it: Bigotry is bigotry whether directed against a class of people or maccobg only one.

Let us see now exactly how Maccoby misuses the data to suit his own purposes. Maccoby summarizes in advance what he hopes to prove in Mwccoby Mythmaker ; let’s look at that first. Even a cursory glance at the Gospels suggests that Jesus and some Pharisees not all, of course had disagreements.

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Now we know that there were variations within Pharisaism – the schools of Hillel and Shammai were major players, and no doubt there were individual levels of commitment that found varying means of expression. For Maccoby, though, the Pharisees are all cut from the same cloth; it is assumed that what is true for one Pharisee is true for all, and hence he places Jesus in their ranks.

He does this in one instance by noting the story of Jesus healing on the Sabbath. He claims that a Pharisee source shows yyam they macocby no problem with healing on the Sabbath, but he does not name this source or quote it, not even in a footnote.

One suspects that healing was permitted for lifesaving medical treatment; but that was not what Jesus amccoby up to; the man in the story was not in deadly peril. Later Maccoby reworks the story of the disciples picking grain in the field [41] to suppose that Jesus was actually in flight from Herod and the Romans and justified the picking of corn on an emergency basis – this, done to make Jesus in perfect agreement with Pharisee law.

I think we hardly need to comment on such blatant and unwarranted revisionism. As for Paul, Maccoby devotes 11 pages to proving that the Apostle was a liar when he claimed to be a Pharisee. Paul, he tells us, created this religion in which Jews were “enemies of God. Maccogy also Maccoby selects from Acts that which suits his case, and discards the rest: In fact, much of what Maccoby argues in this book works upon the presumption that true Christianity never believed in a divine Jesus, and upon the sort of circular macoby we have described above.

Maccoby’s most important point for our purposes, however, is his attempt to prove that Paul was no Jewish intellectual as has been argued by the likes of Davies and Klausner. This hyzm, he tells us, is “entirely wrong, being based on ignorance or misunderstanding of rabbinical exegesis and logic.

Klausner, who said, “It would be difficult to find more typically Talmudic expressions of scripture than ,accoby in the Epistles maccony Paul,” is disposed of by reference to the “six unconvincing examples” he provides though we are only allowed to have one explained to us in Maccoby’s text and the claim that “rabbinical arguments are mavcoby guilty of logical confusions” like Paul’s arguments contained. Also cited maccobh the fact that Paul bases some of his arguments on the LXX, which Maccoby claims mccoby a Palestinian scholar of Judaism would never do, although not so much as a footnote is offered in proof – and one wonders what works from the first century Maccoby can provide as proof; if he cites Talmudic literature, then that is too late to use as proof, for it is beyond that century and into the time when Jewish scholars would indeed have disliked using the LXX, because of consistent Christian use of it.

The acid test for proving that Paul was a fakir of rabbinical teaching, however, would be to show that he shows none of the signs of having a rabbinical education, which is the whole point of what Klausner, Davies and others wrote about. Maccoyb dismisses Klausner and another scholar, Schoeps, by remarking that “it is quite startling to see how unconvincing they are” [64] and accusing them of bias, which is not an argument but a statement of evaluation without support.

We hyyam get to some specifics, however. One evidence of Paul’s rabbinic background is that he uses a typical rabbinic exegetical method called qal va-homer – or “light and heavy”. It is a sort of principle of analogy used to prove one point based on a given fact. Maccoby cites four examples of this method from Paul; let’s look at them, all from Romans:.

Maccoby gives Paul a failing grade on 3 out of 4, accusing him of “woolly, imprecise reasoning” and mxccoby “far beyond the conclusion warranted” – the bottom line being, Paul cannot be a Pharisee or a rabbinic exegete, because he “was arguing for a doctrine of which the Pharisees would have disapproved strongly.

Paul can’t be a Pharisee or a rabbinic exegete, because he comes to conclusions that are false by Pharisee thinking. All 4 of these arguments, in fact, are quite sensible if what Paul argues is based on what is true; but hym is the very point at issue, and Maccoby has merely started by assuming from the get-go that Christianity as we know it is a Pauline fraud. Once again, all he does here is argue in circles. Maccoby criticizes Paul hard here, calling him “remarkably muddle-headed” and “unable to keep clear in his mind who it is that corresponds to the wife and who to the husband – or even who is hym to have died, the husband or the wife.

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He is not trying to make anyone or anything “correspond” with wife or husband; he is merely maccogy a basic principle of contract, that death releases one from even the most sacred of contracts. There is no confusion here, except by Maccoby, who is reading into Paul’s work an argument that he is not making at all. There is also no attempt being made by Paul at a “logical” argument, so it is misplaced to attack Paul’s “logic” or his “form.

There is only a brief analogy. Tell that to James the brother of Jesus and Josephus. Regarding the matter of 1 Cor. We engage no further details as Maccoby himself provides none we can engage. The story in Acts of the conversion of Cornelius is merely a conspiracy to cover up differences between the Pauline and Petrine factions. James the brother of Jesus was executed because of his resistance to the Romans Maccoby also hgam the standard erroneous line interpreting 1 Cor.

Maccoby gives less credence to Acts and more to both the documents mxccoby the Ebionites and the Pseudo-Clemetines, a fifth-century document Finally, a catalog of insults that Maccoby heaps upon Paul. He hyyam Galatians 1: And that is how Hyam Maccoby paints the portrait of Paul: With glasses, a mustache, and blacked-in teeth; with Paul as the “originator of Christian anti-Semitism” and “the greatest fantasist of all.

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Hyram Maccoby, The Myth-Maker

A Critique Between the Old and the New Testaments, perhaps the greatest heroes in all of Judaism were the Maccabee family – the brave fellows who stood up to the desecrator of the Temple Antiochus Epiphanes. Pauline Premises Maccoby summarizes in advance what he hopes to prove in The Mythmaker ; let’s look at that first.

Paul, who is painted as a Pharisee in Acts and claims to be a Pharisee in macxoby letters, “never was one. True Christianity, represented by the Jerusalem church led by Peter and James, never believed that Jesus was divine, though they did believe he was the Messiah and had been resurrected. They observed the Jewish law faithfully and disdained Paul, who created what we call Christianity out of a mix of hellenism, Gnosticism, paganism, and Judaism.

The similar description of Paul written by the Ebionites in the middle of the second century is a much more reliable maccobu about Paul than the NT, and scholars have neglected this fact for “quite inadequate and tendentious reasons” [xii].

Hyam Maccoby – Wikipedia

Jesus and Paul – Card-Carrying Pharisees? Paul, Student of the Rabbis? Maccoby cites four examples of this method from Paul; let’s look at them, all from Romans: As another attempt to rob Paul of his credentials, Maccoby cites this passage, Romans 7: For example, by law a married woman is bound to her husband as long as he is alive, but if her husband dies, she is released from the law of marriage.

So then, if she marries another man while her husband is still alive, she is called an adulteress. But if her husband dies, she is released from that law and is not an adulteress, even though she marries another man. So, my brothers, you also died to the law through the body of Christ, that you might belong to another, to him who was raised from the dead, in order that we might bear fruit to God.

For when we were controlled by the sinful nature, the sinful passions aroused by the law were at work in our bodies, so that we bore fruit for death. But now, by dying to what once bound us, we have been released from the law so that we serve in the new way of the Spirit, and not in the old way of the written code.

And that’s the basics; here are a few other Maccoby miscues to consider: With shades of Fricke on the trial narrative, Maccoby rejects the account of Stephen’s martyrdom, saying that the “Sanhedrin was a dignified body that had rules of procedure, and did not act like a lynch mob.