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The Mythmaker: Paul and the Invention of Christianity | Hyam Maccoby | Very compelling, with a few caveats
 
 


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 The Mythmaker: Pau...  

The Mythmaker: Paul and the Invention of Christianity
Hyam Maccoby

HarperCollins, 1987

average customer review:based on 52 reviews
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   highly recommended  highly recommended




DISCOVERY

WHEN I FIRST READ THE NEW TESTAMENT IN THE UNCRITICAL, UNANALYTIC, INNOCENT BLIND FAITH I CARRIED WITH ME AT THE TIME THERE WAS A NAGGING FEELING AFTERWARDS THAT SOMETHING FALSE WAS WAS BEING TRANSMUTED, ESPECAILLY IN THE GOSPEL OF PAUL, THAT I COULDN'T PUT MY FINGER ON - UNTIL NOW. FOR YEARS I HAVE ASKED AND SEARCHED FOR SCHOLARLY ACCOUNTS OF THE 1ST CENTURY TO FIND OUT WHAT HAPPENEND TO ALL THE APOSTLES AND HOW DID THE EARLY CHURCH REALLY GET ON ITS FEET. WITH MACCOBY'S BOOK I GOT A LOT MORE THAN THAT. THIS IS SOME OF THE BEST READING I'VE HAD IN A LONG TIME. IT CLEARS UP ALL THE CLOUDY SPOTS I HAD IN MY OWN HEAD CONCERNING JESUS (CHRIST) AND THE HISTORICAL JESUS. I FELL UPON THIS BOOK ACCIDENTLY AND FOUND IN IT WHAT WAS FOR ME A SPIRITUAL BREAKTHROUGH IN THAT I CAN FINALLY COME TO TERMS WITH THIS CHRISTIAN FAITH IN A WAY THAT I CAN UNDERSTAND IT (HISTORICALLY) AND ACCEPT IT FOR WHAT IT IS RATHER THAN HOW IT CONTINUES TO BE HANDED DOWN THROUGH THE AGES COLOURED BY THE FICTITIOUS SUPERNATURAL MYSTERY ST. PAUL DRAPED IT IN: THIS MAKES CHRISTIANITY AN ENIGMA RATHER THAN A PRODUCT OF THE HEATED POLITICAL CONFRONTATION WITH ROME VERSUS THE HEBREW PEOPLE, AND JUDAISM IN PARTICULAR,THAT IT WAS. YOU SHOULD ALSO READ ROBERT EISENMAN'S BOOK, JAMES, BROTHER OF JESUS.


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Very compelling, with a few caveats

This book is extremely enjoyable and well written. I had no problem finishing it in two days. Maccoby presents very compelling arguments for making his case, and his evidence comes mostly from the Bible itself. He presents very reasonable explanations for his conclusions: Jesus was a Pharisee, contrary to the presentation of the Gospels; Jesus and his first followers believed him to be the Jewish messiah in the traditional understanding thus the future king of Israel; that Jesus in no way abrogated the Torah and was in fact very Jewish; that Jesus was crucified not for religious blasphemy but for political sedition; and finally that Paul essentially created Christianity by transforming the historical person of Jesus into a savior God and mixing together elements of Gnosticism, classic mystery religions popular in the Greco-Roman world, and historical Judaism.

In presenting these arguments, he addressed several strange inconsistencies in the New Testament that in hindsight are obvious. Such as why would the Jews be clamoring for Jesus' crucifixion when he had purportedly done such great things among them? Why would the Romans care a wit about what the Jews wanted to do and carry through with it? Why would the Pharisees oppose Jesus but then show great leniency to his followers after his death? Why are there discrepancies between how Acts portrays the conflict between the Jerusalem church and Paul versus how Paul's epistles portray it? And why does Paul's complex theology show no traces of Jesus' earthly teachings and vice versa? It also always seemed a bit strange to me that Paul always talked about "my gospel". That claim makes sense in light of this book.

There are however a few points I was unconvinced on, or wished the author had spent more time explaining. His assertion that Paul single-handedly "created" Christianity seems a bit too simple and I don't see how one man with only a few cohorts could establish a religion so different from what Maccoby portrays Jesus' intentions as being. Even if he could, I don't see what Paul's motivation for doing so would be. His dramatic turn around after the Damascus vision requires a more thorough explanation than simply Paul's frustration with Judaism and subsequent desire for power. His presentation of Paul's trial in Jerusalem was credible, but not fully developed or analyzed. He also does not address the fact that Jesus' followers in Jerusalem apparently did believe that he had risen from the dead. What exactly was the nature of this belief; was it a quasi-spiritual resurrection such as Paul seems to indicate in 1 Corinthians, a flesh and blood resurrection as indicated in the Gospels, or was it not an actual resurrection but merely a return from heaven to take his place as King of Israel? It's hard to justify the latter, given that every messiah was discredited as inauthentic after his physical death. Why was Jesus different? Furthermore, how does one explain the epistle largely credited to Peter that has very Pauline ideas, from the resurrection to eschatology? Did Peter convert to Paul's Christianity? How did Peter come to be in Rome and become the first pope of Paul's church?

Despite my reservations and remaining questions, this book was an excellent read, highly stimulating, very illuminating. I recommend it heartily.


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Historical problems with Maccoby's the Mythmaker

1. I think Maccoby's book is strongest as an interpretation of Acts. He does a very good job of showing where there are tensions the author attempts to "smooth over." You come away understanding Acts a lot better. What he says about tension between Paul and at least James is very plausible. I don't know if I can believe the tensions were as great with Peter because, if that were true, you would think it would have created problems for the acceptance of Pauline views, given the prestige of Peter.
2. The first weakness I see in the book is that it has some occasional inconsistencies. For example, he says near the beginning that the high priests were forced to conduct the Temple services in a Pharisaic way because of the popularity of the Pharisees among the people. If that's true, is it so unbelievable that a Pharisee like Saul of Tarsus could have worked for the High Priest as he said he did? Another inconsistency is that he mentions Jesus' strict view of divorce near the beginning, but then, near the end, implies that the rather "puritanical" view of sex, marriage, and divorce in Christianity is due to Paul. He probably should have considered Jesus' statement about people "making eunuchs of themselves for the Kingdom of God." I would have great difficulty believing that that saying doesn't go back to Jesus since it's so difficult.
3. Point 2 leads naturally to another thing I think is problematic in Maccoby. If it's true that Jesus could have taken such a stance on marriage and divorce, there was evidently a great deal of variety in Jewish thinking at the time. I think Maccoby tends to read the later Talmudic view of Judaism back into the 1st century as "normative" Judaism. That allows him to brand the Sadducees as "heretics." He can also condemn Paul's views as smacking of "Gnosticism." But I think there's quite a bit of evidence that Gnosticism itself started out as a Jewish movement. So it's not so impossible that a person like Paul thought in broadly "Jewish" terms.
4. A related point is what Maccoby says about Paul as a student of Gamaliel. Now, as Maccoby says, only Acts asserts that he was a student of Gamaliel, so if there's evidence against that, it does not tell against Paul's honesty. It could be that Gamaliel would have given Paul an "F" for his theological reasoning, but that doesn't prove that Paul couldn't have identified with the Pharisaic movement before his conversion. I think Maccoby wants us to doubt Paul's truthfulness, but the evidence doesn't require us to do that.
5. Maccoby gives some good evidence that the Pharisees were not strong opponents of Jesus during his ministry or the very early church. Other scholars have also suggested that the anti-Pharisee language in the gospels reflects the situation around the end of the century rather than Jesus' ministry. But can we conclude from that that there was absolutely no tension between Jesus and the Pharisees?
6. Maccoby seems to assume that Paul's views about the relations between Christ and God were the same as those of the later, post-Nicene church. But I think that if you look at I Cor. 8:6 and compare it with 15:28, you can see that that is not the case. 15:28 shows that for Paul, "Lord" is not the equivalent of "God." Belief in Jesus as God is rooted in the Johannine writings. Since the Nicene Creed starts with language from I Cor. 8:6, I'm convinced that it was an attempt to neutralize its force by making it appear to agree with John.


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Paul The Proto-Advance Man or Communications Consultant?

As A.N. Wilson noted in his biography on Paul, no one (not even scholars) REALLY knows how many different versions of The Way there were in First Century C.E. Probably several (both apostolic and non-apostolic), and in different parts of the Orient (both inside and outside the Empire). Paul's version of the Gospel is simply one of these strains, which, through historical accident, political and organizational opportunism, cultural rivalry and yes, perhaps inspirational (i.e., spiritual) motivation, comes down to us today in the form of the triumphalist Western Canon. It would be interesting to know how much of the "primitive" Jesus Movement was destroyed by the Romans in The Jewish war: gospels(?), documents, followers, other apostles and preachers, et al. I'm guessing quite a bit was lost and perhaps forgotten - perhaps a reason why the author of Acts does not account for Paul's ultimate fate? In some respects, the detritus, flotsam and jetsam of Acts reads like an archaeologist in the year, say 90 C.E., trying to piece together what happened in the years 30 - 66 C.E. with only shreds of papyrus and other primary source material at his disposal, long after the archive has been burned to the ground, people have died, and a whole culture and civilization - Herodian Jerusalem -has effectively been liquidated. Akin to sorting out the facts of the JFK assassination forty years later, assuming no oral or written records of the period existed. And look what a mess THAT has turned out to be with what evidence we DO possess! And keep in mind this is a VERY localized, HIGHLY obscure movement so, no, I don't believe for a moment the whole of the Empire was watching the exploits of either Jesus or Paul with bated breath. In sum, the Paulinists were simply one branch among many. Hence what any one individual can say with certainty about The Way in the First Century C.E. will ultimately say more about the particular speaker and less about what can be proven or knowable.


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reviews: 1, 2, 3, 4, 5, page 6, 7, 8, 9, 10, 11



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