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Download Judas Iscariot and the Myth of Jewish Evil ePub

by Hyam Maccoby

Download Judas Iscariot and the Myth of Jewish Evil ePub
  • ISBN 0029195551
  • ISBN13 978-0029195550
  • Language English
  • Author Hyam Maccoby
  • Publisher Free Press; 1st American ed edition (May 31, 1992)
  • Pages 213
  • Formats lit azw mobi txt
  • Category Religion
  • Subcategory Judaism
  • Size ePub 1303 kb
  • Size Fb2 1383 kb
  • Rating: 4.9
  • Votes: 174

A study of the roots of anti-Semitism examines how the myth describing Judas as a malevolent betrayer has been exaggerated and used throughout history to justify genocidal persecution.

In this book Maccoby makes some illuminating points on Judas (greek for Judah) as a stand-in for the jewish . Hyam Maccoby is obviously correct to state that Judas never "betrayed" Jesus. This view is eminently defensible from the New Testament itself.

In this book Maccoby makes some illuminating points on Judas (greek for Judah) as a stand-in for the jewish people, and somehow actually rehabilitates Judas. Bonus material includes: deconstructing the attonement myth that requires a betrayer or "black christ" in Judah, rehash of medevil passion plays and some interesting composites made from anomalous les material in the NT. I read this in a day, being only a ~160pg book.

The notion of the Jews as greedy and miserly, for example, is associated with the deeply implanted, canonical myth that Judas’s motive for betraying Jesus to the authorities was the 30 pieces of silver that they paid him.

Maccoby shows that in the earliest texts. Goodreads helps you keep track of books you want to read. Start by marking Judas Iscariot and the Myth of Jewish Evil as Want to Read: Want to Read savin. ant to Read.

Judas Iscariot and the Myth of Jewish Evil (1992)

Judas Iscariot and the Myth of Jewish Evil (1992). A Pariah People: Anthropology of Anti-Semitism (1996). Ritual and morality: the ritual purity system and its place in Judaism (1999). Calvin J. Roetzel Paul: the man and the myth 1999 p9 "In 1986 Hyam Maccoby's The Mythmaker – Paul and the Invention of Christianity presents Paul as a Gentile who was frustrated in his attempt to become a Jew. He set out to invent a new religion, and the religion he founded incorporated all of the animus that a rejected Paul felt toward Judaism.

Recommend this journal.

Maccoby traces the development of the myth from the Gospels themselve. ONTINUE READING.

Maccoby shows that in the earliest texts relating to the life of Jesus, no special or sinister role was ascribed to Judas Iscariot. He argues that the evil Judas was an invention of later Christians who wished to distance themselves from the Jews. ISBN13:9780029195550. Release Date:May 1992.

Judas Iscariot and the Myth of Jewish Evil Format: Hardcover Authors: Hyam Maccoby ISBN10: 0029195551 Published: 1992-05-31 Judas Iscariot and the Myth of Jewish Evil.

Judas Iscariot and the Myth of Jewish Evil (Free Press 1992). Maccoby has a book to be published in 2002 titled The Pharisee Jesus from SCM Press. Paul and Hellenism (Trinity Press International 1991). Hyam Maccoby writes (8/5/01): "I write on Christian origins from the standpoint of a scholar of the ancient Jewish writings, including the Dead Sea Scrolls, the Mishnah, the Talmud, and the Midrashim. My view on Christian origins is that Jesus was a Jewish messiah-figure who had no intention of starting a new religion.

Maccoby, Hyam, 1924-. On this site it is impossible to download the book, read the book online or get the contents of a book. The administration of the site is not responsible for the content of the site. The data of catalog based on open source database. All rights are reserved by their owners. Download book Judas Iscariot and the myth of Jewish evil, Hyam Maccoby.

Talk about Judas Iscariot and the Myth of Jewish Evil


Duzshura
In this book Maccoby makes some illuminating points on Judas (greek for Judah) as a stand-in for the jewish people, and somehow actually rehabilitates Judas. Bonus material includes: deconstructing the attonement myth that requires a betrayer or "black christ" in Judah, rehash of medevil passion plays and some interesting composites made from anomalous judas/brothers/apostles material in the NT.

I read this in a day, being only a ~160pg book. Some missed opportunities here that were a disappointment include: parallels to "the kiss" to the kissing of the Torah scroll (ie kissing you goodbye) and more elaboration of the role of evil and human sacrifice in Judaism. Maccoby really does not delve into this material where the Advarsary is considered helpful, including the "evil" inclination which can derive good. Obviously, these additudes have developed alongside Christian's identification of the Jews as evil anyway, a pariah people. A comparison between the nature or role of evil in Judaism vs. Christianity's switch against the Jews would have made the book more significant. The collective blood libel ('let his blood be upon us and our children' - Matt 27:22) of deicide and other remarks against Jews (such as Jesus accusing the Jews of devil worship John 8:44) does not begin with Judas. Judas was just an accessory character, probably a symbolic one.

Another thing is his exageration of anti-semetism today. In America in the 21st century, you have jews as vice-presidential nominations, senators, etc. in every civic and professional role. Great strides have been made in the judeo-christian dialogue since WWII, and the role of Judas has been made more innocous. Many Christians may even be shocked at the association between Judas and the Jews. But Maccoby is right that such themes still resonate in our culture - and of course played a hand in the manifestations of non-religious political movements such as fascism and communism. As he said there are differences between a "catholic" atheist and a "jewish" atheist due to their religious/societal orientations.

This book is for Maccoby fans only. Despite my disagreement with some of the material, his brilliance is obvious. Its always interesting to read a talmud scholar's dissections of the NT. Even if you don't agree (and I'm not saying I don't mind you) you must like the way he turns the picture upside down and backwards!
Gavinranara
Hyam Maccoby is obviously correct to state that Judas never "betrayed" Jesus. This view is eminently defensible from the New Testament itself.

1) Jesus obviously had foreknowledge that Judas was going to inform the authorities where to find him. First of all, if we assume that as the Son of God and the Second member of the Holy Trinity, Jesus is God and therefore knows everything, OF COURSE he then must know what Judas is up to.

2) The Gospels themselves say that Jesus knew. In Matthew, when Judas kisses Jesus and asks, "Is it I?" Jesus tells him, "Go, do what you must."

What kind of "betrayal" is it if the object of the betrayal knows exactly what is going to happen?

If Jesus didn't want to be "betrayed" then, after telling Judas to tell the authorities to find him in the Garden of Gethsemane, ALL JESUS WOULD HAVE TO DO TO THWART THE "BETRAYAL" IS SIMPLY NOT SHOW UP.

3) It is logical to suppose that Jesus actually SENT Judas to inform the authorities. Think about it. They've just had the Last Supper. This is Jerusalem in the 1st Century; not a lot of night life. After dining on a holiday, there was nothing else to do but go to bed inside the city, more or less where they had supper. But instead, Jesus and the disciples leave the city and go to the Mount of Olives. Question: How would the authorities know to look for Jesus there? For surely, Jesus WANTED the authorities to find him. Either in his capacity as the sacrificial Lamb of God, knowing he's going to be arrested, tried, and crucified, wanting to go through with it because of his love of mankind, or in his capacity as Messiah, wanting to battle with the Romans in order to usher in the Age of the Messiah -- either way, he can't get it going unless he confronts the authorities, and he can't do that if they don't know where to find him. So OF COURSE he needs someone to TELL them -- and that someone is Judas.

More to the point -- if the object of the exercise is to get himself arrested in order to get on with the task of dying on the cross and thereby atoning for the sins of all mankind, then why even bother going to the Garden for the confrontation with and arrest by the Temple authorities?

Why not just dispatch Judas to tell the authorities to find and arrest Jesus in the same room where they'd just held the Last Supper? Or, why just just turn himself in to the Temple authorities and save everybody the bother of having to come and get him?

4) Now consider who Judas really is. He's the only disciple with a "surname." But the "surname is no surname; it's a STREET name. It's like being named "Mack the Knife."

What does it mean? "Is" - "Ish," Hebrew/Aramaic for "man." And "S-cariot" is a blend of Latin and Hebrew. In Latin, a "sicarius" means "dagger." (It is from this word that we get the words "cigar" and "cigar-ette' ('little cigar') since both have the general shape of a dagger.) And in Hebrew, the "iot" ending is used with plural feminine nouns, so "sicarius" the dagger becomes "sicar-iot" the daggers.

Judas Iscariot then is "Judas the Daggerman," or "Judas, Man of Daggers."

5) This is significant because Josephus records that during this time, there was a group of assassins within the party of the Zealots who frequently picked off stray Romans by stabbing them to death -- with sicarii! In fact, that's what they were called -- The Sicarii.

Judas was in this class of Jewish patriot.

6) So how could it possibly be that THIS Judas, of ALL people, could possibly have turned over his beloved master to the very people he hated the most?

The answer must be he didn't know what he was doing.

Jesus sends him to tell the authorities where to find him. Judas gladly does so, because he thinks the Messianic Revolt as foretold by Zechariah and Joel is going to occur this very evening. He PRETENDS to the authorities to be a turncoat in order to embellish the verisimilitude; this is why he accepts their payments of 30 pieces of silver.

He leads the authorities to Jesus, but to his shock, horror, and dismay, instead of ushering in the Age of the Messiah, Jesus is meekly arrested, and the whimper of the revolution is over before it truly began.

Judas knew what would happen next -- Jesus was going to be executed, probably on the cross.

In great despair, he throws back the pieces of silver, and then hangs himself in grief.

The suicide is the key to the story. If Judas had truly and cravenly "betrayed" Jesus, then why the waterworks afterward? Why the grief and despair?

But if Judas didn't know what was going to happen, then all is clear and understandable. He killed himself because it went terribly wrong, and he felt horrible guilt about his unwitting role.

As it happens, I have recently (as of August 2015) published a book on this and other subjects, "Calculating the Dates of the Birth and Crucifixion of Jesus." It is currently available as an Amazon Kindle book.

Thank you.
invincible
Another great study by Hyam Maccoby. Glad I found it! Things are not always as they seem to be nor what they are that we've been told.
Xanzay
Hyam Maccoby here continues his analysis of the origins of Christianity and the roots of antisemitism. This volume is probably his weakest attempt at history, but it is worth reading at least for its remarks on the nature and importance of myth.

Maccoby's historical thesis is that the traitorous Judas of the gospels was a sheer invention -- but one nevertheless "spun off" from a real person: the Judas of history was the brother of Jesus. And yes, Maccoby has to perform some remarkable hat tricks in order to pull this off.

Whether or not one accepts his historical reconstruction, though, Maccoby has helpful things to say about the role of myth in antisemitism. He does make a strong case that the character of Judas has served (as his name suggests) as a stand-in for the Jews in Christian thought and culture. And he makes some extremely pertinent remarks about the "fundamentalism" of certain writers on the nature of myth (e.g. Rudolf Bultmann, Joseph Campbell), noting well that myths are not beyond criticism either.

Not Maccoby's best book, then, but still very much worth reading.