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Jewish Philosophical and Psychological Approaches to The Studies in Christian-Jewish Relations A peer-reviewed e-journal of the Council of Centers on Jewish-Christian Relations Published by the Center for Christian-Jewish Learning at Boston College Modern Jewish Philosophical Approaches to the Apostle Paul: Spinoza, Shestov, and Taubes Daniel R. Langton University of Manchester Volume 2, Issue 2 (2007): 114-139 http://escholarship.bc.edu/scjr/vol2/iss2/ Langton, “Modern Jewish Philosophical Approaches to Paul” 114 http://escholarship.bc.edu/scjr/vol2/iss2/ Studies in Christian-Jewish Relations Volume 2, Issue 2 (2007): 114-139 Introduction valuable for understanding the modern history of Jewish- non-Jewish inter-relations.2 Furthermore, such a restrictive Jewish attitudes towards the Apostle to the Gentiles have program automatically excludes those Jewish thinkers who been the subject of a number of studies in recent years. might have alternative reasons for reading Paul’s writings These have tended to focus on New Testament or Pauline and who believe that he has relevance for other kinds of studies, on theologians and religious leaders.1 This is scholarly discourse. For those engaged in philosophical because those conducting the surveys have been interested endeavors, for example, the attraction to Paul appears to be primarily in interfaith dialogue and the theological issues, not his implicit critique of society in the construction of the least the question of what to make of Paul’s apparent church, composed of both Jews and Gentiles. In the hostility towards the Law. For those interested in Jewish- philosophical writings of Baruch Spinoza, Lev Shestov and Christian relations in a wider cultural context, however, this Jacob Taubes, the claim is made that the Church has theological bias is unfortunate. After all, by remaining in the seriously misunderstood the apostle and has failed to realm of interfaith studies, one is very often excluding so- recognize the threat that he represents to the established called marginal Jews who, for obvious reasons, are uncomfortable social order. What follows, then, is not a survey of Jewish championing their community’s received traditions and Pauline scholarship or contributions to interfaith dialogue by dialoguing with representative members of the Christian recognized Jewish theologians, but rather a study of the fraternity. There are many ways to define Jewishness, and place of Paul in the Jewish politico-philosophical imagination. We an exploration of the intellectual worlds of those who regard will begin with a figure who features in every book of Jewish themselves as Jewish, in some sense, even if they are not philosophy but whose interest in Paul is rarely commented committed to any kind of Judaism, is arguably every bit as upon. 1 For example, Daniel R. Langton, “Modern Jewish Identity and the Baruch Spinoza Apostle Paul: Pauline Studies as an Intra-Jewish Ideological Battleground’” in Journal for the Study of the New Testament 28.2 (2005): 217-258; Daniel R. Langton, “The Myth of the ‘Traditional Jewish View of Baruch Spinoza (1632-1677) was born of Portuguese Paul’ and the Role of the Apostle in Modern Jewish–Christian Polemics,” Jewish parents in Amsterdam and died in poverty, reviled for in Journal for the Study of the New Testament 28.1 (2005): 69-104; Pamela Eisenbaum, “Following in the Footnotes of the Apostle Paul” in Jose Ignacio Cabezón & Sheila Greeve Davaney, eds, Identity and the 2 The approach adopted here is deliberately non-essentialist, an approach Politics of Scholarship in the Study of Religion (London: Routledge, 2004), that does not pre-determine the outer limits of ‘Jewishness’ and that 77-97; Stefan Meissner, Die Heimholung des Ketzers: Studien allows one to take into account the rich variety of Jewish experience; zurjiidischen Auseinandersetzung mit Paulus (Mohr: Tübingen, 1996); ‘deviancy’ or ‘marginality’ are terms with no useful meaning in this context. Nancy Fuchs-Kreimer, “The Essential Heresy; Paul’s View of the Law Alternative approaches tend to essentialize by classifying phenomena as According to Jewish Writers, 1886-1986,” PhD thesis, Temple University ‘Jewish’ only in so far as they conform to the assumed essence of a (May 1990); Donald A. Hagner, “Paul in Modern Jewish Thought” in ‘normative Jewishness’ (which may or may not be related to theological Donald A. Hagner and Murray J. Harris, eds., Pauline Studies: Essays criteria such as matrilineal descent, conversion to a particular tradition or Presented to F.F. Bruce (Exeter: Paternoster Press, 1980), 143-165; set of beliefs, adherence to a certain body of law, or non-theological Halvor Ronning, “Some Jewish Views of Paul as Basis of a Consideration criteria such as racial or cultural definitions); all else is to be excluded as of Jewish-Christian Relations” in Judaica 24 (1968): 82-97. deviant. Langton, “Modern Jewish Philosophical Approaches to Paul” 115 http://escholarship.bc.edu/scjr/vol2/iss2/ Studies in Christian-Jewish Relations Volume 2, Issue 2 (2007): 114-139 his free thought and largely unrecognized for his profound possess no definitive evidence of his self-understanding,6 few contributions to modern western philosophy, political theory, nowadays would dismiss entirely the idea that it included a Jewish and biblical criticism. Expelled from the synagogue and dimension. estranged from the Jewish community, many commentators have concluded that his Jewishness was of little relevance to One of Spinoza’s purposes in writing A Theologico-Political him or to his philosophical work. Certainly, one of his chief Treatise was to make the case for freedom of thought as a aims was to free philosophy from religious authority, and in A stabilizing force for society.7 He maintained that the people Theologico-Political Treatise (1670)3 he attempted to place were controlled by the clergy whose authority was built on religion on a new basis, one far more natural and political irrational and superstitious teachings, observing that than traditional and theological. From this perspective, his view of the Law as a product of the Jewish people (and not vice versa) amounted to its abrogation.4 On the other hand, more recently, other commentators have noted that his writings represent a continuous dialogue with the Torah, the authoritative body of revealed law into what today would be called a Prophets, and philosophers such as Maimonides, that he modern secular identity.” He also observes, “The Treatise is, to my sought the transformation of the Jews rather than their knowledge, the first modern work to advocate the restitution of Jewish conversion, and that he himself never converted to sovereignty and a Jewish State.” Ibid, xiii, 19. See also Yosef Yerushalmi, Freud’s Moses: Judaism Terminable and Indeterminable (New Haven: Christianity. From this point of view, Spinoza should be Yale University Press, 1991), 10, where Spinoza is held up as the first regarded as a forerunner of the modern emancipated example of the modern secular Jew. secular Jew and credited with the emergence of a critical 6 The evidence is notoriously ambiguous. Taking just one letter as an 5 attitude to tradition within Jewish thought. While we example, Spinoza can be understood to express pantheistic, Jewish and Christian sentiments: “I hold an opinion about God and Nature very different from that which modern Christians are wont to defend. For I 3 Tractatus Theologico-Politicus (Hamburg: Apud Henricum Kunraht, maintain that God is, as the phrase is, the immanent cause of all things, 1670), published anonymously. The edition used here is Benedict de but not the transcendent cause. Like Paul…I assert that all things live and Spinoza, A Theologico-Political Treatise, trans. R.H.M Elwes (New York: move in God...I would dare to say that I agree also with all the ancient Dover Publications, 1951), a reprint of R.H.M Elwes, Works of Spinoza, I Hebrews as far as it is possible to surmise from their traditions, even if (London: G. Bell & Son, 1883). these have become corrupt in many ways...I say that it is not entirely 4 Such luminaries as Herman Cohen, Emmanuel Levinas, and Leo Strauss have necessary to salvation to know Christ according to the flesh; but we must regarded Spinoza as a self-hating Jew, anti-Jewish, and demeaning of think far otherwise of the eternal son of God, that is, the eternal wisdom of Judaism. See Steven B. Smith, Spinoza, Liberalism, and the Question of God, which has manifested itself in all things, more especially in the Jewish Identity (New Haven: Yale University Press, 1997), 16-20, 166- human mind, and most of all in Christ Jesus.” Letter from Spinoza to 196, for an excellent overview of previous Jewish (and non-Jewish) Henry Oldenburg (November or December 1675), reproduced in Franz appreciations of Spinoza. Kobler, ed,, A Treasury of Jewish Letters: Letters from the Famous and 5 the Humble II (New York: Jewish Publication Society, 1953), 553. Perhaps the most convincing presentation of such a view is offered in 7 Steven B. Smith, Spinoza, Liberalism, and the Question of Jewish Identity The subtitle of the Treatise reads “Containing a number of dissertations, (New Haven: Yale University Press, 1997). Smith argues, “Spinoza put wherein it is shown that freedom to philosophize can not only be granted Jewish concerns and problems at the forefront of his thought in order to without injury to Piety and the Peace of the Commonwealth, but exercise a profound transformation of them. Not conversion but secularization was that the Peace of the Commonwealth and Piety
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