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Product details
File Size: 1083 KB
Print Length: 304 pages
Publisher: SkyLight Paths; 1 edition (April 18, 2013)
Publication Date: April 18, 2013
Sold by: Amazon Digital Services LLC
Language: English
ASIN: B01HT6DVJ4
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It was not what I would call an objective review.
Samuel Sandmel (1911-1979) was a Reform Rabbi, who was director of the B'nai B'rith Hillel Foundation in 1939-1942; then served as a chaplain during WWII; then was director of the B'nai B'rith Hillel Foundation at Yale University from 1946-1949; then taught Jewish Studies at Vanderbilt University from 1949-1952, and at Hebrew Union College in 1952-1968; then in 1968-69 was Visiting Honorary Principal of the Leo Baeck College in London. He wrote many other books, such as The Hebrew Scriptures: An Introduction to Their Literature and Religious Ideas,Judaism and Christian Beginnings,A Jewish Understanding of the New Testament,Philo of Alexandria: An Introduction,Herod: Profile of a Tyrant,The Enjoyment of Scripture: The Law, the Prophets, and the Writings, etc. [NOTE: page numbers below refer to a 164-page paperback edition.]He wrote in the Preface of this 1965 book, “I have written this little book for those thoughtful Jewish people who seek to arrive at a calm and balanced understanding of where Jews can reasonably stand with respect to Jesus… a great number of able rabbis, normally make two points. The first of these is that those Christian views which regard Jesus as more than a man are inconsistent with Judaism and uncongenial to Jews… The second is that those virtues ascribed to Jesus the man, the ‘Jewish Jesus,’ are characteristic Jewish virtues, expressed in Judaism and integrally a part of it. Such a Jewish Jesus may well have been a good and great man---a prophet, a rabbi, or a patriotic leader---but he was not better or greater… than other great Jews… What I have tried to do is treat the complex question with what I hope is a little more profundity.†(Pg. vii-viii)He continues, “More specifically, I have tried to provide a small book that Jewish parents, after they themselves have read it, might put into the hands of college-age students. It has been my observation that a Jewish youngster, away from home and sharing in the great adventure of higher education with fellow students who are Christians, could benefit from such an endeavor… I am reconciled in advance to the possibility that what I say may offend some Christians who read this book. But the intention with which I set forth the ensuing views… I hope cannot possibly be misconstrued.†(Pg. ix)In the Introduction, he admits, “I must be straightforward in saying that my approach is partisan; it is Jewish and not neutral. At the same time I am something of a scholar, and that implies, if not neutrality, at least an effort toward objectivity… I shall be treating dispassionately materials about which people have felt great passion and ardor… I own to being influenced in my attitude toward Christianity by warm sympathy for it, and even concern and respect.†(Pg. 4)He points out, “It is a Jewish belief that when man atones, God may, if He so determines, forgive. We might put it in this way, that in the Jewish view man is prone to sinful acts, but man can atone, and God forgives. In the Christian view man is in his innate nature a sinner, and atonement implies a change in man’s nature. Man cannot unaided work this transformation; in other words, man himself cannot atone. Instead, atonement must be wrought for man by the Christ.†(Pg. 45-46)He states, “To us Jesus is never more than a man, and deeply as some of us Jews are able to sympathize with the tragedy of his life and death, we do not see in it any special working of the divine.†(Pg. 48)He observes, “Christians in general incline … that the four Gospels give interpretations of the one Jesus. My own opinion goes in a different direction, for I believe that one gets from the Gospels not one Jesus but four. This opinion derives from more than just the study of the Gospels. In the age of Jesus the portrait of Abraham was embellished by Philo, by Josephus… and later, by the rabbis… We cannot be precise about Jesus. We can know what the Gospels say, but we cannot know Jesus… we are more apt to find that the Gospels obscure than reveal him.†(Pg. 123-124)He concludes, “I am not a Christian; I do not share in those convictions which make Christians of men. Moreover, I am inextricably bound up in my Judaism. Yet I have no disposition to set the one against the other, and to make meaningless comparisons. I do not regard Judaism as objectively superior to Christianity nor Christianity to Judaism. Rather, Judaism is mine, and I consider it good, and I am at home in it, and I love it, and want it. That is how I want Christians to feel about their Christianity. Wherever and whenever there is opportunity to collaborate with Christians, provided it can be done with full dignity and full candor, I am willing, even eager to do so… There can be no possible outcome from the perpetuation of outworn grievances except the creation of new ones, and nothing more misdirected than for American Jews and Christians to maintain an outmoded feud which is contrary to the explicit ideals of both.†(Pg. 151)This book remains of great interest to anyone interested in relations between Christians and Jews, as well as in inter-religious dialogue.
Samuel Sandmel (1911-1979) was a Reform Rabbi, who was director of the B'nai B'rith Hillel Foundation in 1939-1942; then served as a chaplain during WWII; then was director of the B'nai B'rith Hillel Foundation at Yale University from 1946-1949; then taught Jewish Studies at Vanderbilt University from 1949-1952, and at Hebrew Union College in 1952-1968; then in 1968-69 was Visiting Honorary Principal of the Leo Baeck College in London. He wrote many other books, such as The Hebrew Scriptures: An Introduction to Their Literature and Religious Ideas,Judaism and Christian Beginnings,A Jewish Understanding of the New Testament,Philo of Alexandria: An Introduction,Herod: Profile of a Tyrant,The Enjoyment of Scripture: The Law, the Prophets, and the Writings, etc. [NOTE: page numbers below refer to a 164-page paperback edition.]He wrote in the Preface of this 1965 book, “I have written this little book for those thoughtful Jewish people who seek to arrive at a calm and balanced understanding of where Jews can reasonably stand with respect to Jesus… a great number of able rabbis, normally make two points. The first of these is that those Christian views which regard Jesus as more than a man are inconsistent with Judaism and uncongenial to Jews… The second is that those virtues ascribed to Jesus the man, the ‘Jewish Jesus,’ are characteristic Jewish virtues, expressed in Judaism and integrally a part of it. Such a Jewish Jesus may well have been a good and great man---a prophet, a rabbi, or a patriotic leader---but he was not better or greater… than other great Jews… What I have tried to do is treat the complex question with what I hope is a little more profundity.†(Pg. vii-viii)He continues, “More specifically, I have tried to provide a small book that Jewish parents, after they themselves have read it, might put into the hands of college-age students. It has been my observation that a Jewish youngster, away from home and sharing in the great adventure of higher education with fellow students who are Christians, could benefit from such an endeavor… I am reconciled in advance to the possibility that what I say may offend some Christians who read this book. But the intention with which I set forth the ensuing views… I hope cannot possibly be misconstrued.†(Pg. ix)In the Introduction, he admits, “I must be straightforward in saying that my approach is partisan; it is Jewish and not neutral. At the same time I am something of a scholar, and that implies, if not neutrality, at least an effort toward objectivity… I shall be treating dispassionately materials about which people have felt great passion and ardor… I own to being influenced in my attitude toward Christianity by warm sympathy for it, and even concern and respect.†(Pg. 4)He points out, “It is a Jewish belief that when man atones, God may, if He so determines, forgive. We might put it in this way, that in the Jewish view man is prone to sinful acts, but man can atone, and God forgives. In the Christian view man is in his innate nature a sinner, and atonement implies a change in man’s nature. Man cannot unaided work this transformation; in other words, man himself cannot atone. Instead, atonement must be wrought for man by the Christ.†(Pg. 45-46)He states, “To us Jesus is never more than a man, and deeply as some of us Jews are able to sympathize with the tragedy of his life and death, we do not see in it any special working of the divine.†(Pg. 48)He observes, “Christians in general incline … that the four Gospels give interpretations of the one Jesus. My own opinion goes in a different direction, for I believe that one gets from the Gospels not one Jesus but four. This opinion derives from more than just the study of the Gospels. In the age of Jesus the portrait of Abraham was embellished by Philo, by Josephus… and later, by the rabbis… We cannot be precise about Jesus. We can know what the Gospels say, but we cannot know Jesus… we are more apt to find that the Gospels obscure than reveal him.†(Pg. 123-124)He concludes, “I am not a Christian; I do not share in those convictions which make Christians of men. Moreover, I am inextricably bound up in my Judaism. Yet I have no disposition to set the one against the other, and to make meaningless comparisons. I do not regard Judaism as objectively superior to Christianity nor Christianity to Judaism. Rather, Judaism is mine, and I consider it good, and I am at home in it, and I love it, and want it. That is how I want Christians to feel about their Christianity. Wherever and whenever there is opportunity to collaborate with Christians, provided it can be done with full dignity and full candor, I am willing, even eager to do so… There can be no possible outcome from the perpetuation of outworn grievances except the creation of new ones, and nothing more misdirected than for American Jews and Christians to maintain an outmoded feud which is contrary to the explicit ideals of both.†(Pg. 151)This book remains of great interest to anyone interested in relations between Christians and Jews, as well as in inter-religious dialogue.
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