By Zev Garber
Teaching the ancient Jesus in his Jewish context to scholars of various non secular backgrounds offers teachers with not purely demanding situations, but in addition possibilities to maintain interfaith discussion and foster mutual figuring out and recognize. This new assortment explores those demanding situations and possibilities, accumulating jointly experiential classes drawn from educating Jesus in a large choice of settings—from the general public, secular - or four-year university, to the Jesuit collage, to the Rabbinic college or seminary, to the orthodox, non secular Israeli collage. a various crew of Jewish and Christian students consider their very own lecture room stories and explicates the most important concerns for educating Jesus in a fashion that encourages scholars at each point to go into into an stumble upon with the Hebrew Scriptures and the hot testomony with no paternalism, parochialism, or prejudice. This quantity is a beneficial source for teachers and graduate scholars drawn to an interfaith method within the lecture room, and offers useful case reviews for students engaged on Jewish-Christian relations.
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Additional info for Teaching the Historical Jesus: Issues and Exegesis
What they knew about Jesus came primarily from their pastors, when and if they attended church and their parents, when and if religion was discussed at home. Class conversations were often intense. One student objected to an interpretation of Augustine in a secondary text, stating that I was giving the class an anti-Christian analysis. Give an anti-Christian reading? Not in my classes; an essential point was to be open to traditions other than one’s own. ” The student was correct that the author was challenging Augustine.
3 A case can in fact be made that the recovery of the Jewish Jesus is not only possible, at least to some extent, but an entirely appropriate academic pursuit in an institution of higher learning. But should such a pursuit be entertained in a Judaic Studies program at a secular state university? By the same token, we ask whether, within the context of a Judaic Studies curriculum at such a university, it is necessary to devote any serious time to considering the presumed founder of a major non-Jewish faith, the concerns of which are largely, if not entirely, irrelevant to an education in Judaica?
Millen I might explain that Jewish theology doesn’t have the concept of original sin13 and therefore doesn’t need a savior to redeem one from intrinsic sinfulness. We would discuss Maimonides’ understanding of the messianic redemption and how the notion of a Second Coming in Christianity developed. A frequent query was related to the pervasiveness of salvation in Christian theology. ” students would inquire. “If Jesus is not part of Judaism as he is in Christianity, then aren’t Jews doomed? And didn’t Jews crucify Jesus?