FOURTH PRESENTATION (SUNDAY NOV. 17, 2013) JESUS AS A JEW AND HIS JEWISH HERITAGE I. Reprise A, The gross social and economic inequality under which the majority of the people labored In the 8 centuries leading up to the first century CE was intensified by the Roman comer- Cialization of land and the dispossession of farmers creating a greater destitute or degraged Class (see presentation 3, particularly Romanization through Urbanization for Commerciali- ation) 1. This is the proximate cause of the social turmoil (protests, rebellions, messianic movements, War) that occurred in the first century B. Jesus’ innovation was to confront this radical inequality with a vision of radical equality (see Presentation 1) II. The structure of Judaism in the first century CE A. Although there were multiple sects of Jews in the area of Galilee and Judea, they all shared A common set of beliefs in one God of justice, governed by Law and the Covenant. Holiness and Purity were combined with righteousness and justice (see below) B. As described by Jopheus in the late first century and early second, there were three major sects 1. Essenes (second century BCE through first century CE) a. probably lived in small communities not unlike early Christian communities (as described in the Dead Sea Scrolls) (1). Dedicated to asceticism, a life of voluntary poverty, daily immersion for purposes Of purity, and abstinence from worldly pleasures. They also were not allowed to Swear oaths, to sacrifice animals or use weapons except to defend against bandits (a). It is possible, although not entirely clear, that they were celibate and survived by Selective recruitment (2). Believed in communal ownership of land and property, did not engage in trading Or hold slaves 2. Sadducees a. Josephus identifies this group with the upper economic strata of Jewish society: aristocratic, wealthy elite (1). Charged with maintaining the Second Temple in Jerusalem (a). had priestly responsibilities from the second century onward (b).Took on many of the administrative responsibilities of the state [1]. Regulated relations with Romans; often accused of being corrupt in so doing [2]. Administered the state domestically and internationally [3]. Collected taxes and mediated local grievances (c). differed from emerging sect of Jesus in believing that the soul is not immortal, There is no life after death, there is no resurrection from death; also differed from The Pharasees in this (d). tended to favor Hellenism (see below) putting them at odds with the Pharisees 3. Pharisees: became a sect following the establishment of the Hasmonean dynasty (we call Them “Maccabees”), the last Jewish dynasty to rule Judea (140-116 BCE)before the Romans Arrived a. “The people’s Judaism:” Judaic practices brought out from the Temple and applied on on a daily basis to every day life; the “democratizing” impulse; rituals performed by any Jew at appropriate times, not just by Priests b. Most liberal interpreters of Mosaic law and injunctions as requiring continual interpret- ation and commentary c. believed in an oral torah (for definition of torah, see below ) given to Moses by God on Mt. Sinal in addition to the ten commandments and the covenant d. in post diaspora Jewish life, the sect which creates the books which orthodox Jews study to this day (tanakh or essentially the Hebrew Bible [the Old Testament with the books rearranged so that the prophets occur about ¾ through the text; the Torah or first five books of the Tanakh ; the Talmud, or commentaries on the the Torah (Talmud is divided into two parts: The Mishnah, thought to be the oral traditions given to Moses on Mt. Sinai and codified in the early 200s CE and the Gemara, which are the commentaries. The study and interpretation of the Talmud is considered by orthodox Jews to be a sacred responsibility] e. Jesus and the Pharisees (1), because of their treatment in the Gospels the Pharisees are often seen by Christians as enemies of Christ who eventually brought him down (see “woes of the Pharisees”, in Matt. , 23L 1-39m Luke, 11L 37-54, Mark 12: 35-40) (2). Jesus was either a Pharisee or understood that Pharisees were the most attractive Alternative to his program and mission (a). his attacks on the Pharisees as indicated in the Gospels are sins of hypocrisy. This may be because Pharisees (or some Pharisees) were Accused of being too legalistic, demanding that rituals be observed In all aspects of life. Again, this would be counter to Jesus’ mission. (b). From an historical perspective, it is important to see the Gospels as Having a political agenda, differentiating and promoting this “new sect” Of Judaism. Therefore, one can speculate that the most threatening Sect would be the Pharisees and that is why they are singled out in the Gospels C. Hellenism 1. Alexander 456 BCE-323 BCE) conquered the whole Levant including the area we know as Israel and Palestine a. left behind a new set of intellectual and cultural forms we call Hellenic (1) characterized by a new emphasis on individualism, realism (many historians think that Modern Western culture begins in this era); first novels, often oriented to love and Erotism—see illustrations below) (2) new philosophical movements (Stoicism, Skepticism, Pythagorianism) (a). Cynicism is of particular interest, since some scholars believe that their Ideas may have influenced Jesus [1]. Believed in extreme ascetism—lived extremely simply, dressed and Lived like someone who was destitute (e.g., Diogenes reputedly lived In a rain barrel [2]. Thought people should live close to nature, eschewed the “new urbanism” Developing during this period (2) new levels of artistic production (era of Sophocles, Aristophenes, etc., great libraries Like at Alexandria, centers of learning) 2. By the first century BCE, particularly in cities of Alexandria and Antioch (Syria), there Were thriving Jewish communities; spoke Greek and read the Septuigent Bible (a Translation of the Hebrew bible) 3. Hellenism and the Jews a. Judea resisted these new intellectual and artistic trends but religious leaders (rabbis) often struggled with their perceived threat to accepted Jewish doctrine [1]. Struggle with these ideas continued well into the high Middle ages (1100-1300 CE) II. Jesus’ mission and ministry had its roots in central tenets of radical egalitarianism found in the Old Testament A. Evidence for this impulse can be found in even earlier societies before Israel 1. e.g., Ugarit, ancient port city in northern Syria (1400-1200 BCE) a. In the following, Keret is the king of Ugarit and his son is speaking to him, arguing that he Should reign instead of his father: Hearken I pray you, Keret the noble! Listen and incline your ear…. You have let your hand fall into mischief. You judge not the cause of the widow, Nor do you adjudicate the case of the wretched [destitute] You drive not out them that prey on the poor; You feed not the fatherless before you, The widow behind your back. Having become a brother of the sickbed, A companion of the bed of suffering. Descend from the kingship—I’ll reign; From your authority—I’ll sit enthroned. (quoted in Crossan, 1999, p. 185-186) 3. e.g., “The protest of the eloquent peasant” a. In the following, a peasant named Thut-Nakht living sometime in the Middle Kingdom of Egypt (circa 2000-1800 BCE), having, he feels, been tricked in a transaction, appeals directly To the chief steward of Egypt: Because you are the father of the orphan, the husband of the widow, the brother of the divorcee, And the apron of him that is motherless. Let me make your name in this land according to every good law: a leader free from covetousness, a great man free from wrongdoing, one who destroys falsehood And brings justice into being, and who comes at the cry of him who gives voice…Do not plunder of his property a poor man, a weakling as you know him. His property is the ( very) breath of a suffering man, and he who takes it away is one who stops up his nose. You were appointed to conduct hearings, to judge between two men, and to punish the brigand, (but) behold it is the upholder of the thief which you would be. One trust in you, whereas you are become a transgressor. You were appointed to be a dam for the sufferer, guarding lest he drown (but) behold you are his flowing lake. (quoted in Crossan, 1999, p. 186) B. Continuous themes of righteousness and justice, particularly protection of widows, orphans, Poor and the wretched (destitute) through resisting inequality 1. At Creation, Exodus, the liberation from slavery and redemption of Israel in the future “The word of the Lord is upright, and all his work is done in faithfulness. He loves righteousness and Justice; the earth is full of steadfast love of the Ord. By the word of the Lord the heavens are made, and all their host by the breath of his mouth. He gathered the waters of sea in a bottle; he put the deep in storehouses,” (Psalm 33:4-7) “ Mighty King, lover of justice, you have established equity; you have executed justice and righteousness in Jacob…He spoke to them in the pillar of cloud; they kept his decrees, and the statutes that he gave them…The Lord works vindication and justice for all who are oppressed. He made know his ways to Moses, his acts to the people of Israel” (Psalms, 99:4-7; 103: 6-7) “Let the heavens be glad, and let the earth rejoice; let the sea roar, and all that fills it; let the field exult and everything in it.