Vers une anthropologie universelle ? La crise galate: fragile gestion de l'ethnicité juive
Traditionally, Pauline exegesis has tended to reduce the Judaism which the apostle encounters in his argumentation to a legalist and particularistic religion; a religion from which Paul would have distanced himself, inventing a Christianity of universal grace in his critique of the Torah. If the New...
| Published in: | New Testament studies |
|---|---|
| Main Author: | |
| Format: | Electronic Article |
| Language: | French |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Cambridge Univ. Press
[2015]
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| In: |
New Testament studies
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| Standardized Subjects / Keyword chains: | B
Galatians
/ Christianity
/ Judaism
/ Identity
/ Ethnicity
|
| IxTheo Classification: | BH Judaism CC Christianity and Non-Christian religion; Inter-religious relations HC New Testament NBE Anthropology |
| Further subjects: | B
apocalyptic eschatology
B Ethnicity B Judaism B Anthropology B Identity B Paul |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a Traditionally, Pauline exegesis has tended to reduce the Judaism which the apostle encounters in his argumentation to a legalist and particularistic religion; a religion from which Paul would have distanced himself, inventing a Christianity of universal grace in his critique of the Torah. If the New Perspective on Paul allowed us to correct this legalistic reduction of Second Temple Judaism, by highlighting the dimension of election with the foundation of the covenant of Israel, the instigators of this exegetical programme have, however, assented to the hypothesis of a supersession of Jewish particularism by Christian universalism. Hence the critique voiced on this issue by the adherents of what is now called the Radical New Perspective. We are especially indebted to Denise Kimber Buell and Caroline Johnson Hodge for this wave of protest, for both authors identify the use of an ethnic reasoning' in the Pauline reworking of the Gentiles' identity. While this critique deserves to be heard, the thesis of a logic of ethnicity and kinship at work under the pen of the apostle cannot be ratified without discussion, since it is not consistent with a rigorous examination of the letter to the Galatians. In that context, indeed, the discourse of identity is not mainly ethnic but anthropological and cosmological, since the believers - Jews quite as much as Gentiles - through baptism have to become not a new people' but rather a new creation' (Gal 6.15). | ||
| 520 | |a Classiquement, l'exégèse paulinienne dégradait au rang de religion légaliste et particulariste le judaïsme rencontré par l'apôtre dans son argumentation. Religion avec laquelle Paul aurait pris ses distances, inventant dans sa critique de la Torah un christianisme de la grâce universelle. Si la New Perspective on Paul a permis de corriger la réduction légaliste du judaïsme du second Temple, en valorisant la dimension d'élection au fondement de l'alliance d'Israël, les promoteurs de ce programme exégétique ont par contre entériné l'hypothèse d'un dépassement du particularisme juif par l'universalisme chrétien. D'où la critique émise à ce propos par les tenants de ce que l'on nomme désormais la Radical New Perspective. C'est surtout à Denise Kimber Buell et Caroline Johnson Hodge que l'on doit ce vent de contestation, ces deux auteures identifiant dans la construction de l'identité croyante chez Paul l'emploi d'un « raisonnement ethnique ». Si cette critique se mérite d'être entendue, la thèse d'une logique ethnique à l'œuvre sous la plume de l'apôtre ne peut être quittancée sans discussion, car elle résiste, par exemple, à un examen rigoureux de la lettre aux Galates. Dans ce cadre en effet, la perspective identitaire adoptée par le discours paulinien n'est pas prioritairement ethnique mais anthropologique et cosmologique, les croyants - autant les judéo- que les pagano-chrétiens - étant appelés à devenir par le baptême non pas un « nouveau peuple » mais bien une « nouvelle création » (Ga 6.15). | ||
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