O autor, nascido na Alemanha e vivendo no Peru, reconstrói o
contexto social, econômico, político e religioso necessário para o leitor compreender
o nascimento, o desenvolvimento e a expansão das comunidades cristãs pela Ásia
Menor no primeiro século da nossa era.
Este estudo não analisa diretamente as tradições do
Evangelho de Jesus e do seu movimento e os textos rabínicos, mas o
contexto mais amplo em que eles emergiram e ao qual reagiram. A partir de
significativas descobertas, possibilita ao leitor uma revisão das
generalizações e pressuposições que anteriormente eram consideradas
como padrão.
Este livro estuda os movimentos populares no tempo de Jesus -
como o banditismo social, os pretendentes reais, os movimentos messiânicos
populares, os profetas, os movimentos proféticos, os sicários, os zelotas, a
quarta filosofia - lançando novas luzes sobre a realidade social da Palestina
do primeiro século.
Com o objetivo de ajudar o leitor a entender o relacionamento
entre os cristãos mais antigos e o mundo que os cercava, este livro sintetiza
os resultados da recente pesquisa acadêmica sobre os aspectos político,
religioso, econômico e social da Palestina e das cidades do império romano
onde o cristianismo se difundiu.
Esta história social do protocristianismo oferece um panorama abrangente das condições de vida de Jesus, seus seguidores e seguidoras tanto na terra de Israel como nas comunidades e grupos cristãos dos centros urbanos do mundo mediterrâneo, cujos testemunhos escritos encontram-se no Novo Testamento. Ao mesmo tempo, ela descreve a conjuntura mais ampla da economia e sociedade do mundo mediterrâneo do século
primeiro e do judaísmo na terra de Israel no período helenístico-romano. Examinam-se principalmente os efeitos que a economia da Antigüidade tinha sobre a vida das pessoas, no contexto de uma análise diferenciada da estratificação da sociedade. A obra dá atenção especial à comparação histórico-social do movimento de Jesus com os diversos grupos religiosos existentes na terra de Israel, bem como à localização sociológica e composição social das comunidades cristãs nos centros urbanos do Império Romano. Além disso, expõe os conflitos externos dessas comunidades com o entorno pagão e o judaísmo da diáspora. A última parte do livro ocupa-se com a questão dos papéis sociais e a situação das mulheres no mundo mediterrâneo de modo geral, bem como no judaísmo e no protocristianismo em particular.
Este livro estuda a realidade do domínio romano a partir de
baixo, perguntando quais as conseqüências que a Pax Romana teve para os muitos
sem-nome, cujos sofrimentos e esperanças mal são testemunhadas ou o são
apenas indiretamente. O autor investiga as experiências de Jesus e das
primeiras gerações cristãs com o domínio romano, se perguntando: o que
significava para eles a Pax Romana e como é que eles reagiram?
Jesus Remembered is the first installment in what will be a monumental three-volume history of the first 120 years of the
Christianity. Focusing on Jesus, this first volume has several distinct features. It garners the lessons to be learned from the “quest for the historical Jesus” and meets the hermeneutical challenges to a historical and theological assessment of the Jesus tradition. It provides a fresh perspective both on the impact made by Jesus and on the traditions about Jesus as oral tradition — hence the title “Jesus Remembered.” And it offers a fresh analysis of the details of that tradition, emphasizing its characteristic
features. So what does Dunn conclude from his approach? The Gospel of John's narrative is not reliable, nor the claims it makes for his quasi-divine status. There is little to support the infancy narratives. There is little evidence that Jesus supported a mission to the gentiles. Contrary to the gospels, there is no evidence that Jesus saw himself as any kind of
messiah. Nor is there much left of the "Son of Man," except for a few uncertain eschatological allusions. Indeed, Dunn argues, Jesus did not claim any title for himself. Jesus may have believed that he was going to die, but he did not believe he was dying to redeem the sins of the world.
There is astonishingly little support for what Jesus' last words were. At the same time, Dunn is sceptical of the historical value of the Gospel of Thomas and his frequent comparisons with the synoptic materials strongly suggest that it followed, not preceded them. Dunn is also properly sceptical of the Kloppenborgs' belief that one can separate Q into convenient layers. There is an especially good section that shows that the Hellenistic background of first century Galilee has been much exaggerated. There is little evidence that Sepphoris had many gentiles and plenty of evidence
of Jewish religious identity.
The volume explains in a readable way the primary social
institutions and structures of ancient Palestine, with a view to how they are
reflected in and shaped the early Jesus movement. The core of the book
systematically presents major domains and institutions of family, politics, and
economy, always with reference to specific biblical and other ancient texts.
This book provides an in-depth historical study of the place of Jesus in the religious life, beliefs, and worship of Christians from the beginnings of the Christian movement down to the late second century. Larry Hurtado offers
a view to date of how the first Christians saw and reverenced Jesus as divine. The
portrait that emerges from Hurtado's study yields answers to questions like these: How important was this formative period to later Christian tradition? When did the divinization of Jesus first occur? Was early Christianity influenced by neighboring religions? How did the idea of Jesus' divinity change old views of God? And why did the powerful dynamics of early beliefs and practices encourage people to make the costly move of becoming a Christian?
Malina looks into the culture, presuppositions and
values of the first century Mediterranean
peoples. The understanding of
the way of life and values open up new understanding of many passages
principally of the Gospels which are difficult to understand. The value of
honor & shame illumine many of the controversies surrounding the
person of the hisorical Jesus.
To assist the twentieth-century New Testament reader in
understanding the meaning of the New Testament is the goal of these eight essays.
The book provides the reader with a set of workable scenarios for reading the
New Testament: How did first-century persons think about themselves and others?
Did they think Jesus was a charismatic leader? Why did they call God "Father"?
Were they concerned with their gender roles?
The context of Jesus, his followers, and the early movement: what do the social sciences have to contribute to the study of Jesus and the Gospels? This is the fundamental question that these essays all address — from analyses of ancient economics to altered states of consciousness, politics, ritual, kinship, and
labeling. Contributors: Bruce J. Malina, Wolfgang Stegemann, Richard L. Rohrbaugh, Ekkehard W. Stegemann, Gerd Theissen, T. Raymond Hobbs, Dennis C. Duling, K.C. Hanson, Philip F. Esler, S. Scott Bartchy, John J. Pilch, Christian Strecker, Richard DeMaris, Stuart L. Love, Jerome H. Neyrey, Douglas E. Oakman, Gary Stansell, Santiago Oporto Guijarro.
A study of the social conditions of first-century Palestine
that explores the economic context of the historical Jesus, focusing on: issues
of production and economic distribution; the "Jesus tradition" from an
economic perspective; comparative material from biblical and Hellenistic authors;
Jesus' occupation and the settings a carpenter might have encountered in finding
work; the social contracts that could have resulted in Jesus' becoming a broker
or bridge between social classes; and reflections on the economic values in the
words and ministry of Jesus.
of the first century Mediterranean
peoples. The understanding of
the way of life and values open up new understanding of many passages
principally of the Gospels which are difficult to understand. The value of
honor & shame illumine many of the controversies surrounding the
person of the hisorical Jesus.