Adele Reinhartz serves the Department of Classics and Religious Studies at the University of Ottawa.
Past president of the Society of Biblical Literature and editor of the Journal of Biblical Literature until 2018.
A prolific author with notable works such as "Befriending the Beloved Disciple: A Jewish Reading of the Gospel of John."
Upcoming publication: "Theories, Models, and Metaphors in the Historiography of Christian Origins"—to appear in April as part of the Cambridge Elements series.
Important contributions to the discourse on the presentation of Jews in film, highlighting subtle antisemitism in favored films (e.g., "Godspell").
Served as a consultant for the Passion Play in Oberammergau, Germany, known for its historical antisemitism, instrumental in emphasizing the need to address antisemitic rhetoric.
Taught at the Biblical Institute, impacting biblical scholars worldwide, advocating against antisemitic teaching and preaching.
The lecture supported by the Faculty of Theology and the Carmelite Chair—pertinent due to the persecution of Carmelite saints, Edith Stein and Titus Brandsma, murdered for standing against Nazi propaganda.
Connection to the Nazi attempt to portray Jesus as Aryan; emphasizing that Jesus was definitely not Aryan.
Introduction highlights friendship as a tool for breaking down barriers, referencing Teresa of Avila's teachings.
The speaker expresses gratitude for Adele's influence and the significance of her talk titled: "Jesus: Good Jew, Bad Jew, Anti Jew."
Chapter 2: Jewish Jesus
October anniversary of the 60th year of the declaration Nostra Aetate, a crucial Vatican II document on Jewish-Catholic relations.
Nostra Aetate, Paragraph 4 addresses the relationship with Jews and Judaism:
“Since the spiritual patrimony common to Christians and Jews is thus so great, the sacred synod wants to foster and recommend that mutual understanding and respect, which is the fruit above all of biblical and theological studies as well as of fraternal dialogues.”
Acknowledges Jewish origins of Christianity as essential.
The historical significance of Jesus' Jewish identity should be self-evident, supported by narratives in the New Testament.
Examples from the Gospel of Luke:
Jesus circumcised on the eighth day, presented at the temple, and participated in Passover pilgrimage.
Gospel of Matthew displays Jesus’ concern with Jewish law.
The pivotal question raised: Why did it take almost two millennia for scholars to acknowledge Jesus' Jewishness?
Two primary reasons:
History: The sociohistorical context of interpreters.
Christology: Tensions surrounding Jesus' uniqueness as the universal savior and son of God.
Various scholarly perspectives on Jesus as a Jew:
Good Jew: Observance of Jewish law (e.g., John Myers’ concept of the halakhic Jesus).
Bad Jew: Critique of Jewish law (e.g., Jan Lambrecht and John Dominic Crossan).
Somewhat Jewish: Julius Wellhausen's view of Jesus as a marginal Jew.
Anti Jew: Ernst Renan's depiction of Jesus as opposed to Judaism.
Chapter 3: Depicted Jewish Jesus
The historical reconstructions varying from Good Jew to Anti Jew reflect differing scholarly interpretations influenced by their own cultural contexts.
Supersessionism: The belief that the New Covenant supersedes the Old Covenant, creating tension between Jesus' Jewishness and his role as the Messiah.
Matthew’s portrayal: Jesus upholds the law, embodies ethical teachings consistent with other Jewish teachers.
Contrasting views on Jesus' relationship with the Pharisees and adherence to Jewish laws, especially regarding Sabbath observance and legal traditions.
Instances of Jesus being accused of blasphemy and marginalization by Jewish authorities.
Key passages from Matthew indicating tension:
Matthew 5:17: “Do not think that I have come to abolish the law or the prophets; I have come not to abolish, but to fulfill.”
Overarching issue of Jesus fulfilling the law while simultaneously being viewed as a disruptor.
Narratives about Jesus’ trial depict him as marginalized by Jews, emphasizing the growing distance between early Jewish followers and the conduct of Jesus.
Chapter 4: John's Jesus
In John's gospel, Jesus engages with Jewish law but often distances himself from traditional observances, reflecting his unique identity as the Son of God.
John’s emphasis on Jesus’ divinity and relationship to God contrasts with his Jewish identity.
Examples illustrating John's narrative strategy:
Jesus as participant in Jewish rituals but as possessing authority that challenges traditional interpretations of those rituals.
John 8:44 presents a stark view:
Jesus asserts that certain Jews, labeled sons of the devil, reject truth.
Ambivalence in John's text about Jesus' Jewishness, situating him as both part of and opposed to the Jewish tradition.
Key theological implications: The relationship between Jewish law and Jesus’ perceived role as a messiah.
Chapter 5: Christology and Supersessionism
Exploration of potential conflicts within depictions of Jesus’ identity as both a Jew and the Messiah in early Christian thought.
Observations on the ambivalence of Christology and the portrayal of Jesus in the Gospels:
Tension between retaining Jesus as a historical figure (Jewish) vs. theological construct (Christological identity).
Important quotes from the Gospels illustrating the complexity of law observance:
Matthew 22:37 “You shall love the Lord your God with all your heart, soul, and might.”
Matthew 22:39 “You shall love your neighbor as yourself.”
Understanding Jesus’ Jewishness as often approached through the lens of later theological agendas rather than historically concrete realities.
Chapter 6: Conclusion
A Jewish Jesus is acknowledged as an essential reality in understanding Christian origins, but must be contextualized within theological paradigms.
Nostra Aetate emphasizes the Jewish roots of Christianity and the essential role Jews played in the faith’s development.
The termings in Nostra Aetate regarding Jesus' Jewish identity highlight ambiguity surrounding recognition of a fully Jewish Jesus.
Encourages dialogue, understanding, and respect between Jewish and Christian traditions focusing on acknowledging their shared history rather than obliterating differences.
Final emphasis on the need to listen to one another in a pluralistic society, recognizing theological positions and historical identities.