A History of the Council of Trent: The First Sessions at by Hubert Jedin

By Hubert Jedin

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2] . . He sang to you the psalm of David which says . . 19] . . He recited the proverb of Solomon which says . . 18] . . 3] . . Nor did he forget the song that Moses taught which says . . 10–19). The portrait is idealised, to be sure; but for it to have any persuasive value in Jewish society, it would have to be realistic. Popular piety expressed in the earliest rabbinic tradition coheres with the testimonies of Philo and Josephus. The sages enjoin, ‘provide yourself a teacher’ (m. 16; cf.

18). In first-century Judaism the death penalty was not applied for desecration of the Sabbath, which makes Luke’s Jesus and his Judaism 33 version all the more plausible. In three of Luke’s dispute stories, Jesus uses arguments the Pharisees agree with. On the Sabbath one may water one’s cattle or keep them alive when they have fallen into a pit; how much more must this be true for a human being! This agrees with arguments used in rabbinic literature and with the rule formulated there, that ‘saving a life ˇ overrules the Sabbath’ (t.

So that they will be familiar with the commandments’ (m. 4). We find a similar injunction in the Tannaitic midrash on Deuteronomy: ‘Once an infant begins to talk, his father should converse with him in the holy tongue and should teach him Torah, for if he fails to do so it is the same as if he had buried him’ (Sipre Deut. 19]; cf. t. Qidd. 11: ‘What is the father’s duty towards his son? . 17 If a son lacks the intelligence to ask his father the proper questions concerning the meaning of Passover, his father is to instruct him (m.

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