Narrate
the Socio, economic, politic and religious context in the 1st
century Palestine?
1. Social context of the 1st century Palestine Society
Palestine Society was influence by Greco-Roman culture. It was an
agrarian society including animal husbandry. Most of the people involved in
agriculture. Slavery was existed or common in the society. Three groups/categories
that existed in the society were: Master, Slave and Free men or free women
The status of women was considered as inferior to men. Palestine
society had an honor shame culture and it was very prominent. Breaking social
laws or religious rites is regarded as shame or humiliated especially for
women. In Palestine society the patron-client relationship exists, where
business was under the patronage of someone only. The roman authority constructed good road for
trade relationship and good communication facilities.
2. Political context of the 1st century
The 1st century world of Palestine was a colony of Roman
Empire. In other words, Palestine society was controlled by Roman authority.
The Roman authority imposed lots of Taxes to Palestine society. That’s the
reason the Jews hated the Roman and the tax collector. They do not only collect
the taxes but they collected more money. The 1st century Jews were
economically exploited by the Roman emperor. Palestine society also experiences
the military occupation of the Roman emperor. There was no real freedom for the
Palestine society, their rights were violated and restricted by the Romans. In
other word, they did not enjoy their freedom; their freedom was controlled by
Roman.
3. Economic Context of the 1st century
There were two class Rich and Poor in the Jews. 90% of the
Palestine (Jews) were poor people. Majority of them could not enjoy decent
life. In other word there was lack of income and they were tired with giving
taxes. The religious authority those who were controlling the temple- Pharisees,
Sadducees and Scribes enjoy many privilege as the Roman Authority gave them the
power to control a religious place. In the Jerusalem temple and its premises
most of the business control by the members belongs to the High Priest.
4. Religious context
According to Josephus, a Jewish historian four main sects are
existed in 1st century in Palestine:
a. Pharisees: They were known for the orthodoxy of the tradition. They were rigid,
strict with their religion law. They believe the resurrection and life after
the death. They neither interested to politics. That means they were neither
support the Roman and Jewish.
b. Sadducees: They were co-operative to the Roman Empire and more interested in
politics than religious. They did not believe the resurrection and life after
death. They support the roman Emperor. They want to use religion in the
politics.
c. Essences: They were the Monastic group. They always try to live in isolated
in life and have a secluded life. They always believed the immanency of the end
time. They did not import, either they interested in social life neither
politic nor involved in social life. They believed that the end time is very
near. These people have separated sacred life from secular life.
d. Zealots: They were the religious fanatical religious group, they are
Anti-Roman empire. They also believed the end time is near. They wanted to get
rid of Roman Empire and they colonization using their violent methods.
All Jews were expecting the coming of Messiah. Jews expected a
political messiah. The messiah will come from the Davidic line. They believed
that messiah will come and liberated from the Roman Empire. In this context
Jesus was born.
Introduction to
Person and Work of Jesus
The Christ Jesus Christ is
one of the most intriguing personalities that the world has ever known. His
question to his disciples, “Who do you say that I am?” (Mk. 8:27-29 also Matt.
16:13-20) has reverberated down the centuries and have continually attracted
varieties of responses. Schweitzer has rightly pointed out, “These diverse
Christologies add new voices to the conversation about Jesus, his saving
significance, and the meaning of life that has been on-going since his ministry
began. Each of these new voices is worth listening to.”[1]
Christology
Christian reflection, teaching, and doctrine concerning Jesus of
Nazareth. Christology is the part of theology that is concerned with the nature
and work of Jesus, including such matters as the Incarnation, the Resurrection,
and his human and divine natures and their relationship. Christology is that
part of theology which deals with Our Lord Jesus Christ. Christology (from
Greek Khristós and -ëïãßá, -logia) is the field of study within Christian
theology which is primarily concerned with the nature and person of Jesus
Christ as recorded in the canonical Gospels and the epistles of the New
Testament.
Jesusology
The terms Jesusology/Jesuology are used pejoratively because they suggest
a reduction of the significance of Jesus Christ to what can be determined on
immanent grounds by an historical method. Schubert M. Ogden popularized this
term. By it he means a constructive answer to the question of how God can be
affirmed to have been fully incarnate in Jesus. It is a systematic study of the
existence, nature, and teachings of Jesus, and his influence and relationship
to human beings.[2]
UNIT-1
RE-IMAGING
JESUS FROM HIS PRAXIS OF THE REIGN OF GOD.
Reign
of God: when God reign, where God rules.
The rule of God cannot be limited to one country. Reign of God is one
experience. The Kingdom of God is experience of the Love, Righteous, justice,
etc.
Gustavo
Gutherez “Where Love is God is present. Where
justice is God is present. Where injustice is God is absent”.
M.M.
Thomas- praxis of kingdom of God means
actualizing the values of kingdom of god. Justice, peace, righteousness and
freedom.
What
Jesus Christ did is, Jesus Christ attempted to build up kingdom of God_ through
the ministry of Healing, empowerment and inclusion.
Therefore,
we need to re-imagine Jesus Christ in the life what he said and what he did?
Re-imagine
1. We have to
break the old image/ traditional given to us. Can we re-imagine Jesus Christ?
2. We need new
imagination and new name for Jesus Christ. When new imagination will come, out
of our experiences our culture our context then only new imagination will come.
3. Jesus Christ
is to be named based on what he did?
4. Our
imagination should go in line with the kingdom values.
In
other word, we can re-imagine Jesus Christ in today’s context.
[1] Don Schweitzer, Contemporary Christologies: A
Fortress Introduction (Philadelphia: Fortress Press, 2010), vii.
[2]
Schubert M. Ogden, “Christology Reconsidered: John
Cobb’s ‘Christ in a Pluralistic Age’,” Process Studies 6, no. 2 (Summer
1976): 116-22.
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