Richard A. Horsley
Richard A. Horsley was the Distinguished Professor of Liberal Arts and the Study of Religion at the University of Massachusetts Boston.[1]
He described his view of the historical Jesus in these words (Jesus and the Spiral of Violence, pp. 207–208):
| “ | The focal concern of the kingdom of God in Jesus’ preaching and practice, however, is the liberation and welfare of the people. Jesus’ understanding of the "kingdom of God" is similar in its broader perspective to the confident hopes expressed in then-contemporary Jewish apocalyptic literature. That is, he had utter confidence that God was restoring the life of the society, and that this would mean judgment for those who oppressed the people and vindication for those who faithfully adhered to God’s will and responded to the kingdom. That is, God was imminently and presently effecting a historical transformation. In modern parlance that would be labeled a "revolution."[2] | ” |
Bibliography[edit]
- Jesus in Context: Power, People, and Performance (ISBN 0800663128)
- " Jesus and Spiral of Violence (Jan 1, 1993) ISBN 0800627105
- Galilee (Nov 1, 1995) ISBN 1563381338
- Hearing the Whole Story: The Politics of Plot in Mark's Gospel (2001) ISBN 0664222757
- "Jesus and Empire: The Kingdom of God and the New World Disorder" (Nov 1, 2002) ISBN 080063490X
- Covenant Economics: A Biblical Vision of Justice for All by Richard A. Horsley (Jun 29, 2009) ISBN 0664233953
- "The Prophet Jesus & the Renewal of Israel" (30 Sep 2012) ISBN 978-0802868077
References[edit]
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Jesus and Empire: The Kingdom of God and the New World Disorder
All reviewersAll starsAll formatsText, image, video
Horsley Re-politicizes and un-Domesticates Jesus
ByHrafnkell HaraldssonVINE VOICEon December 8, 2015
Format: Paperback|Verified Purchase
Jesus and Empire: The Kingdom of God and the New World Disorder (Minneapolis: Fortress Press, 2003), is an expansion of a collection of lectures. Here, he presents a counterpoint to the idea of a domesticated, de-politicized Jesus. Horsley, in contrast to these views, looks at “how Jesus responded to the Roman imperial order,” and he makes a very valid point:
ByHrafnkell HaraldssonVINE VOICEon December 8, 2015
Format: Paperback|Verified Purchase
Jesus and Empire: The Kingdom of God and the New World Disorder (Minneapolis: Fortress Press, 2003), is an expansion of a collection of lectures. Here, he presents a counterpoint to the idea of a domesticated, de-politicized Jesus. Horsley, in contrast to these views, looks at “how Jesus responded to the Roman imperial order,” and he makes a very valid point:
“Trying to understand Jesus’ speech and action without knowing how Roman imperialism determined the conditions of life in Galilee and Jerusalem would be like trying to understand Martin Luther King without knowing how slavery, reconstruction, and segregation, determined the lives of African Americans in the United States.”
In both his earlier work, Jesus and the Spiral of Violence (1987) and Jesus and Empire (2003) Horsley takes a rather dimmer view of the Roman Empire than that presented by Gibbon, referring to the “slavery” of subject peoples while ignoring the many instances of local autonomy granted by the early empire. There is no happy condition of mankind to be found here.
With regards Jesus, his teachings, and the Gospel accounts, Horsley argues that “that the key for modern readers’ understanding of Gospel materials is to become as familiar as possible with the Israelite tradition (as well as the context) out of which the historical audience (implied in the text) heard the text. Only if we as modern readers make the connection between text and metonymically signaled references to Israelite tradition can we construe the text within the range of possibilities in implies.”
Horsley draws comparisons between Rome and the United States as imperial world orders and he is obviously not the first to do so. He points to how the U.S., like Rome, is a republic that built an empire, and draws attention also to the intent of some of the Founding Fathers to base the United States on Rome. The comparisons are endless, and the least powerful is not the role of both as sole superpowers, and he finds resistance to America analogous to resistance against Rome.
If you like comparisons of this sort, Jesus and Empire is the book for you. Obviously, the sub-title says it all: The Kingdom of God and the New World Disorder. It is certainly a thought-provoking read and you don’t have to agree with it all to see that Horsley makes some very valid points.
Where Christianity and Jesus are concerned, some won’t like a politicized Jesus and some will. The experience of Rome’s empire is certainly relevant today (we consciously make it relevant) and Horsley does well to draw our attention to this discussion, because history is not only a record of what has transpired, but a record of what we have made of what took place, and that narrative, if not the facts themselves, is constantly evolving.
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--
In both his earlier work, Jesus and the Spiral of Violence (1987) and Jesus and Empire (2003) Horsley takes a rather dimmer view of the Roman Empire than that presented by Gibbon, referring to the “slavery” of subject peoples while ignoring the many instances of local autonomy granted by the early empire. There is no happy condition of mankind to be found here.
With regards Jesus, his teachings, and the Gospel accounts, Horsley argues that “that the key for modern readers’ understanding of Gospel materials is to become as familiar as possible with the Israelite tradition (as well as the context) out of which the historical audience (implied in the text) heard the text. Only if we as modern readers make the connection between text and metonymically signaled references to Israelite tradition can we construe the text within the range of possibilities in implies.”
Horsley draws comparisons between Rome and the United States as imperial world orders and he is obviously not the first to do so. He points to how the U.S., like Rome, is a republic that built an empire, and draws attention also to the intent of some of the Founding Fathers to base the United States on Rome. The comparisons are endless, and the least powerful is not the role of both as sole superpowers, and he finds resistance to America analogous to resistance against Rome.
If you like comparisons of this sort, Jesus and Empire is the book for you. Obviously, the sub-title says it all: The Kingdom of God and the New World Disorder. It is certainly a thought-provoking read and you don’t have to agree with it all to see that Horsley makes some very valid points.
Where Christianity and Jesus are concerned, some won’t like a politicized Jesus and some will. The experience of Rome’s empire is certainly relevant today (we consciously make it relevant) and Horsley does well to draw our attention to this discussion, because history is not only a record of what has transpired, but a record of what we have made of what took place, and that narrative, if not the facts themselves, is constantly evolving.
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The Politics of Jesus Then and Now
ByK. R. Tayloron August 24, 2013
Format: Paperback|Verified Purchase
Horsley does an excellent job of placing the words and deeds of Jesus in the context of the Pax Romana, thereby bringing out of them political meanings for his time and ours. I read a borrowed copy then ordered my own.
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ByK. R. Tayloron August 24, 2013
Format: Paperback|Verified Purchase
Horsley does an excellent job of placing the words and deeds of Jesus in the context of the Pax Romana, thereby bringing out of them political meanings for his time and ours. I read a borrowed copy then ordered my own.
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Very good as usual for Horseley
ByA. DENBOon April 25, 2008
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Richard Horseley has put out some very solid work in most areas of his scholarship -- he doesn't get the big name and the tv spots like Crossan or Borg (and he's not really in their category in terms of "ultra-liberal" scholarship) but his work is pretty solid.
For me, the best part about this book is that 1) end notes are included to help you see his sources 2) his first reading of the text is a political, historical, and cultural reading that is largely de-theologized. I think that should be our first reading of the text. The theological reading gets added later, though Horseley does admit that there was no disctinction between theology and politics in Jesus' day like there is in our own.
The only thing I found a little annoying was that in the end notes Horseley was self-referential an aweful lot. I suppose that is okay in that he cites his own work and his own scholarship, it just felt a tad over the top. I want to see who else out there is doing the same or similar kind of work that he is doing.
All in all, he makes for a good, solid read and is very accessible. His case for Empire is the usual case, which is constantly debated in regards to the Pax Americana, but I think is probably accurate -- America is an Imperial power; whether this is intentional or not is the question. For Horseley it is intentional, though I think that the American public sees it differently while the current Administration may be more intentional in their imperial desires. It's worth the twelve bucks or so that you'll spend and its only about 160 pages or so.
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5.0 out of 5 stars
ByA. DENBOon April 25, 2008
Format: Paperback|Verified Purchase
Richard Horseley has put out some very solid work in most areas of his scholarship -- he doesn't get the big name and the tv spots like Crossan or Borg (and he's not really in their category in terms of "ultra-liberal" scholarship) but his work is pretty solid.
For me, the best part about this book is that 1) end notes are included to help you see his sources 2) his first reading of the text is a political, historical, and cultural reading that is largely de-theologized. I think that should be our first reading of the text. The theological reading gets added later, though Horseley does admit that there was no disctinction between theology and politics in Jesus' day like there is in our own.
The only thing I found a little annoying was that in the end notes Horseley was self-referential an aweful lot. I suppose that is okay in that he cites his own work and his own scholarship, it just felt a tad over the top. I want to see who else out there is doing the same or similar kind of work that he is doing.
All in all, he makes for a good, solid read and is very accessible. His case for Empire is the usual case, which is constantly debated in regards to the Pax Americana, but I think is probably accurate -- America is an Imperial power; whether this is intentional or not is the question. For Horseley it is intentional, though I think that the American public sees it differently while the current Administration may be more intentional in their imperial desires. It's worth the twelve bucks or so that you'll spend and its only about 160 pages or so.
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--
5.0 out of 5 stars
Five Stars
Byanne petersenon November 20, 2016
Format: Kindle Edition|Verified Purchase
Ex cellent analysis of the social and political implications of Jesus' message of the Kingdom of God.
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4.0 out of 5 stars
Byanne petersenon November 20, 2016
Format: Kindle Edition|Verified Purchase
Ex cellent analysis of the social and political implications of Jesus' message of the Kingdom of God.
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4.0 out of 5 stars
An academic review of Horsley's "Jesus and Empire"
ByGary R. Coxon August 4, 2005
Format: Paperback|Verified Purchase
Richard Horsley's Jesus and Empire: The Kingdom of God and the New World Disorder (Minneapolis: Fortress, 2003) addresses Jesus' political and economic context in Galilee and Judea under Roman rule. He examines the historical precedents for prophetic condemnation of unjust imperial rule and the Mosaic covenantal basis for social and economic justice. Then he demonstrates how Jesus' life and sayings as portrayed in Q and Mark continued the prophetic critique and call for a new social order.
Horsley begins by pointing out problems in U.S. religious attitudes. Since the Puritans, the U.S. has seen itself as a new Israel in a new promised land; however, it has acted more like Rome in its arrogant expansion and ethnocentrism. Typical U.S. views of the Bible are skewed in four ways: they separate the political from the religious; they reflect the individualism in U.S. culture; they analyze Jesus' statements as isolated sayings; and they use scholarly concepts like "apocalyptic" while denying the judgmental dimension of Jesus' discourse. Horsley continues to challenge these depoliticized views of Jesus in subsequent chapters.
In chapter one, Horsley demonstrates how the Roman Empire destroyed, subjugated, and terrorized other lands and peoples in its expansion to become the only superpower in the Mediterranean world. The Pax Romana was harsh and chaotic for the subjugated peoples. Romans practiced enslavement, genocide, torture such as crucifixion to deter rebellion, and agricultural taxes that put peasants deeper into debt. The emperor cult was superimposed on local religions-religion and politics were intertwined.
In chapter two, the author traces the Jewish tradition of rebellion against foreign domination, from the exodus through prophetic condemnation of abusive kings and priests to the Maccabean revolt. The apocalyptic writings in Daniel and 1 Enoch, Sicarii counterterrorism, popular protests such as the standards incident with Pilate and the peasant strike, and appearances of popular messiahs are later examples.
In chapter three, Horsley critiques modern Western "historical Jesus" approaches. The post-Enlightenment, intellectual bias rejected the supernatural parts of the Gospels, leaving some isolated sayings of Jesus as the only authentic elements. Horsley argues that we must view Jesus' cultural context, including class and regional divisions (e.g. Galilee vs. Judea), and we should not dissect the story of Mark or series of speeches in Q, thereby losing the integrity of the message.
Chapters four and five are Horsley's weakest link, in my opinion. In chapter four, Horsley asserts that Jesus, in continuity with past prophets and liberators, asserted his people's independence from Roman rule, through his emphasis on the reign of God in his words (in Q) and in his actions (in Mark). In chapter five, Horsley states that Jesus promotes replacing unjust imperial rule with a just, covenantal community that lives out the reign of God. I agree that Jesus' ministry did have a subversive political component, but that was not its totality or primary purpose. Horsley's interpretation of exorcisms as primarily political actions against the rulers (pp.100-02), for example, seems far-fetched. Likewise, his statements that "Jesus is healing the illnesses brought on by Roman imperialism" (109) and Jesus' forgiveness of sins was for "freeing up the life energies that had previously been introjected in self-blame" (110) distort these events.
In the epilogue, he compares the Roman empire in which Jesus and his contemporaries lived with the current U.S. empire in terms of rise to power, military and economic subjugation of other peoples, and the rebellions that such imperial policies inspired in its victims. I agreed with most of his points here, but if this is his conclusion, he spends too little space (only the second half of the epilogue) establishing it. He doesn't take the time to adequately explore the many differences between Roman and U.S. imperialism. For instance, the U.S. killed its native Americans or confined them in reservations; it didn't use them as local ruling representatives as the Romans did in Galilee. Another example is that opponents of U.S. imperialism are allowed to criticize U.S. leaders and policies, unlike ancient Rome. Overall, Horsley gives valuable alternatives to traditional views on Jesus, Rome, and politics, but his ending arguments could be much stronger.
ByGary R. Coxon August 4, 2005
Format: Paperback|Verified Purchase
Richard Horsley's Jesus and Empire: The Kingdom of God and the New World Disorder (Minneapolis: Fortress, 2003) addresses Jesus' political and economic context in Galilee and Judea under Roman rule. He examines the historical precedents for prophetic condemnation of unjust imperial rule and the Mosaic covenantal basis for social and economic justice. Then he demonstrates how Jesus' life and sayings as portrayed in Q and Mark continued the prophetic critique and call for a new social order.
Horsley begins by pointing out problems in U.S. religious attitudes. Since the Puritans, the U.S. has seen itself as a new Israel in a new promised land; however, it has acted more like Rome in its arrogant expansion and ethnocentrism. Typical U.S. views of the Bible are skewed in four ways: they separate the political from the religious; they reflect the individualism in U.S. culture; they analyze Jesus' statements as isolated sayings; and they use scholarly concepts like "apocalyptic" while denying the judgmental dimension of Jesus' discourse. Horsley continues to challenge these depoliticized views of Jesus in subsequent chapters.
In chapter one, Horsley demonstrates how the Roman Empire destroyed, subjugated, and terrorized other lands and peoples in its expansion to become the only superpower in the Mediterranean world. The Pax Romana was harsh and chaotic for the subjugated peoples. Romans practiced enslavement, genocide, torture such as crucifixion to deter rebellion, and agricultural taxes that put peasants deeper into debt. The emperor cult was superimposed on local religions-religion and politics were intertwined.
In chapter two, the author traces the Jewish tradition of rebellion against foreign domination, from the exodus through prophetic condemnation of abusive kings and priests to the Maccabean revolt. The apocalyptic writings in Daniel and 1 Enoch, Sicarii counterterrorism, popular protests such as the standards incident with Pilate and the peasant strike, and appearances of popular messiahs are later examples.
In chapter three, Horsley critiques modern Western "historical Jesus" approaches. The post-Enlightenment, intellectual bias rejected the supernatural parts of the Gospels, leaving some isolated sayings of Jesus as the only authentic elements. Horsley argues that we must view Jesus' cultural context, including class and regional divisions (e.g. Galilee vs. Judea), and we should not dissect the story of Mark or series of speeches in Q, thereby losing the integrity of the message.
Chapters four and five are Horsley's weakest link, in my opinion. In chapter four, Horsley asserts that Jesus, in continuity with past prophets and liberators, asserted his people's independence from Roman rule, through his emphasis on the reign of God in his words (in Q) and in his actions (in Mark). In chapter five, Horsley states that Jesus promotes replacing unjust imperial rule with a just, covenantal community that lives out the reign of God. I agree that Jesus' ministry did have a subversive political component, but that was not its totality or primary purpose. Horsley's interpretation of exorcisms as primarily political actions against the rulers (pp.100-02), for example, seems far-fetched. Likewise, his statements that "Jesus is healing the illnesses brought on by Roman imperialism" (109) and Jesus' forgiveness of sins was for "freeing up the life energies that had previously been introjected in self-blame" (110) distort these events.
In the epilogue, he compares the Roman empire in which Jesus and his contemporaries lived with the current U.S. empire in terms of rise to power, military and economic subjugation of other peoples, and the rebellions that such imperial policies inspired in its victims. I agreed with most of his points here, but if this is his conclusion, he spends too little space (only the second half of the epilogue) establishing it. He doesn't take the time to adequately explore the many differences between Roman and U.S. imperialism. For instance, the U.S. killed its native Americans or confined them in reservations; it didn't use them as local ruling representatives as the Romans did in Galilee. Another example is that opponents of U.S. imperialism are allowed to criticize U.S. leaders and policies, unlike ancient Rome. Overall, Horsley gives valuable alternatives to traditional views on Jesus, Rome, and politics, but his ending arguments could be much stronger.
Great Read!
ByRolandon February 6, 2011
Format: Paperback|Verified Purchase
This text was superb. I was reading it for a class at my seminary entitled The Gospel of Luke. Not only did it give me background for the class, but helped immensely with a sermon I was writing entitled the Refugee God. It really exposes the realities and brutalities of the world into which Jesus was born.
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4.0 out of 5 stars
ByRolandon February 6, 2011
Format: Paperback|Verified Purchase
This text was superb. I was reading it for a class at my seminary entitled The Gospel of Luke. Not only did it give me background for the class, but helped immensely with a sermon I was writing entitled the Refugee God. It really exposes the realities and brutalities of the world into which Jesus was born.
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--
4.0 out of 5 stars
Jesus and Empire
ByPauline R. Handschyon May 9, 2013
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I think the book is well written and certainly gives me another perspective to consider. It make sense that we need to look at what the circumstances of Jesus' time were that prompted the writing of the gospels
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4.0 out of 5 stars
ByPauline R. Handschyon May 9, 2013
Format: Paperback|Verified Purchase
I think the book is well written and certainly gives me another perspective to consider. It make sense that we need to look at what the circumstances of Jesus' time were that prompted the writing of the gospels
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4.0 out of 5 stars
-Outstanding Book but Skip the Epilogue
ByS. E. Mooreon July 22, 2009
Format: Paperback|Verified Purchase
I wanted to give this book a five plus star rating until I read the epilogue which was out of place and tarnishes what would have been a masterpiece. The author is a profound Biblical scholar with a biased view of contemporary politics. Some of the parallels the author tries to make between the Roman Empire and America are absurd.
The "Jesus as revolutionary" theme is not new but this book gives valuable insights that you won't find in other books. Despite the politically biased epilogue, it is definitely worth reading.
Jesus was a product of a traditional Israelite peasant society bound by the laws of the Mosaic covenant and rooted in the prophetic traditions of its ancestors. This society recognized only God as its ultimate ruler. Kings and Messiahs were popular leaders who acted on behalf of God for the benefit of the people. The laws which bound this society into a cohesive unit forebade the worship of anything or anyone other than God and prevented people from gaining power or taking advantage of eachother, ie murder, stealing, adultery, covetousness.
During Jesus' lifetime, this society was facing a crisis of being disrupted and torn apart by the exploitation of the Roman Empire and its client rulers such as Herod Antipas, the High Priesthood, and the Scribes and Pharisees who acted on behalf of the Priesthood. The glory of Rome and the opulent lifestyles of Herod and the priests were a burden placed on the backs of Judean and Galilean peasants. The economic hardships imposed on this society created enmity between the haves and have-nots (who were often indebted to the haves) which created animosities which threatened to tear it apart.
The author uses the Gospel of Mark and the "Q" verses from Matthew and Luke as the earliest and most reliable sources regarding the historical Jesus. These sources portray Jesus as a popular prophet in the tradition of Moses and Elijah leading a renewal of Israel by restoring the Mosaic covenant. Jesus' words and actions were guided by the prophetic heroes of Israel. Much of Jesus' words were echoes of earlier prophets who condemned corrupt kings and priests. Many of the miracles performed by Jesus were reenactments of Israel being liberated from the bondage of foreign rule. As a prophet, Jesus pronounced judgement upon the rulers as a precursor for restoring God's Kingdom on earth. As an exorcist and restorer of life, Jesus demonstrated the triumph of God's Kingdom over Rome. As a healer, Jesus was restoring the bonds of the Mosaic covenant which held these fragmented communities together. You need not go any further than your family Bible to understand Jesus.
The author gives us brilliant insights into a number of Gospel passages which, in many cases, can be read back into the Old Testament. The demonic man in the country of the Gadarenes who cut himself with stones represents the self-destructive behavior of Israel under Roman rule. The man was restored to sanity when the "legions" were driven into the sea similar to Pharoah's charioteers in the Red Sea. "Forgive us our debts as we forgive our debtors" urges people to forgive the debts owed to them by less fortunate neighbors who are living on the edge. The Sermon on the Mount urges people to give without expectation of repayment. By practicing cooperation and sharing of resources, there is no need to be anxious about food and clothing. The Kingdom of God was diametrically opposed to the Roman Empire whose power was based upon exploitation and violence.
Jesus crucifixion as an opponent of Rome and his subsequent resurrection and enthronemnt in Heaven demonstrated the triumph of God's Kingdom over Rome as interpreted by his disciples and earliest followers. By applying the title of "Lord" and "Savior" to Jesus, Paul was making him an alternative emperor to Caesar who would soon return to reclaim his kingdom for God. The communities which Paul helped to establish outside of Palestine were part of a fast growing an anti-Imperial movement.
Unfortunately, this brilliant book ended on a sour note with the epilogue. In trying to portray America as the new Rome, the author makes some ridiculous analogies. For example, we exploit other countries by obtaining cheap gas for SUV's (AMERICA EXPLOITING OPEC? OH PLEASE!!!). We exploit the cheap labor of other countries to supply our goods (TRY TELLING FORMER STEEL WORKERS AND AUTO WORKERS IN THE RUST BELT HOW WE'VE EXPLOITED JAPAN!!!).
The author goes on to say how the 9/11 attackers had an acute sense of the real center of imperial power: the World Trade Center and the Pentagon (HOORAY FOR THEM!!!). I'm sure the families of their victims can appreciate their acumen. Bin Laden and many of his wealthy and highly educated cronies were hardly exploited peasants. The Iranian Revolution led by the powerful Shiite clergy was hardly a people's revolution (read Amir Taheri's book and news articles regarding their recent election).
The most absurd statement (page 145) claims how certain Islamic resistance movements bear a strong resemblance to ancient Judean groups (I DON'T THINK ISRAELIS WILL BUY THAT ONE!!!). Even the most hardcore Jewish Zealots didn't commit mass murder of innocent civilians.
I would compare the early Jesus movement with communal societies such as the Amish, Mennonites, or Hutterites which are rooted in the teachings of the Bible. Modern Christ-like leaders could include Gandhi or Martin Luther King Jr. The true followers of Christ would not resort to evil to achieve their means nor would they wish to obtain the wealth and power of the rulers of the world.
2 comments| 3 people found this helpful. Was this review helpful to you?
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3.0 out of 5 stars
ByS. E. Mooreon July 22, 2009
Format: Paperback|Verified Purchase
I wanted to give this book a five plus star rating until I read the epilogue which was out of place and tarnishes what would have been a masterpiece. The author is a profound Biblical scholar with a biased view of contemporary politics. Some of the parallels the author tries to make between the Roman Empire and America are absurd.
The "Jesus as revolutionary" theme is not new but this book gives valuable insights that you won't find in other books. Despite the politically biased epilogue, it is definitely worth reading.
Jesus was a product of a traditional Israelite peasant society bound by the laws of the Mosaic covenant and rooted in the prophetic traditions of its ancestors. This society recognized only God as its ultimate ruler. Kings and Messiahs were popular leaders who acted on behalf of God for the benefit of the people. The laws which bound this society into a cohesive unit forebade the worship of anything or anyone other than God and prevented people from gaining power or taking advantage of eachother, ie murder, stealing, adultery, covetousness.
During Jesus' lifetime, this society was facing a crisis of being disrupted and torn apart by the exploitation of the Roman Empire and its client rulers such as Herod Antipas, the High Priesthood, and the Scribes and Pharisees who acted on behalf of the Priesthood. The glory of Rome and the opulent lifestyles of Herod and the priests were a burden placed on the backs of Judean and Galilean peasants. The economic hardships imposed on this society created enmity between the haves and have-nots (who were often indebted to the haves) which created animosities which threatened to tear it apart.
The author uses the Gospel of Mark and the "Q" verses from Matthew and Luke as the earliest and most reliable sources regarding the historical Jesus. These sources portray Jesus as a popular prophet in the tradition of Moses and Elijah leading a renewal of Israel by restoring the Mosaic covenant. Jesus' words and actions were guided by the prophetic heroes of Israel. Much of Jesus' words were echoes of earlier prophets who condemned corrupt kings and priests. Many of the miracles performed by Jesus were reenactments of Israel being liberated from the bondage of foreign rule. As a prophet, Jesus pronounced judgement upon the rulers as a precursor for restoring God's Kingdom on earth. As an exorcist and restorer of life, Jesus demonstrated the triumph of God's Kingdom over Rome. As a healer, Jesus was restoring the bonds of the Mosaic covenant which held these fragmented communities together. You need not go any further than your family Bible to understand Jesus.
The author gives us brilliant insights into a number of Gospel passages which, in many cases, can be read back into the Old Testament. The demonic man in the country of the Gadarenes who cut himself with stones represents the self-destructive behavior of Israel under Roman rule. The man was restored to sanity when the "legions" were driven into the sea similar to Pharoah's charioteers in the Red Sea. "Forgive us our debts as we forgive our debtors" urges people to forgive the debts owed to them by less fortunate neighbors who are living on the edge. The Sermon on the Mount urges people to give without expectation of repayment. By practicing cooperation and sharing of resources, there is no need to be anxious about food and clothing. The Kingdom of God was diametrically opposed to the Roman Empire whose power was based upon exploitation and violence.
Jesus crucifixion as an opponent of Rome and his subsequent resurrection and enthronemnt in Heaven demonstrated the triumph of God's Kingdom over Rome as interpreted by his disciples and earliest followers. By applying the title of "Lord" and "Savior" to Jesus, Paul was making him an alternative emperor to Caesar who would soon return to reclaim his kingdom for God. The communities which Paul helped to establish outside of Palestine were part of a fast growing an anti-Imperial movement.
Unfortunately, this brilliant book ended on a sour note with the epilogue. In trying to portray America as the new Rome, the author makes some ridiculous analogies. For example, we exploit other countries by obtaining cheap gas for SUV's (AMERICA EXPLOITING OPEC? OH PLEASE!!!). We exploit the cheap labor of other countries to supply our goods (TRY TELLING FORMER STEEL WORKERS AND AUTO WORKERS IN THE RUST BELT HOW WE'VE EXPLOITED JAPAN!!!).
The author goes on to say how the 9/11 attackers had an acute sense of the real center of imperial power: the World Trade Center and the Pentagon (HOORAY FOR THEM!!!). I'm sure the families of their victims can appreciate their acumen. Bin Laden and many of his wealthy and highly educated cronies were hardly exploited peasants. The Iranian Revolution led by the powerful Shiite clergy was hardly a people's revolution (read Amir Taheri's book and news articles regarding their recent election).
The most absurd statement (page 145) claims how certain Islamic resistance movements bear a strong resemblance to ancient Judean groups (I DON'T THINK ISRAELIS WILL BUY THAT ONE!!!). Even the most hardcore Jewish Zealots didn't commit mass murder of innocent civilians.
I would compare the early Jesus movement with communal societies such as the Amish, Mennonites, or Hutterites which are rooted in the teachings of the Bible. Modern Christ-like leaders could include Gandhi or Martin Luther King Jr. The true followers of Christ would not resort to evil to achieve their means nor would they wish to obtain the wealth and power of the rulers of the world.
2 comments| 3 people found this helpful. Was this review helpful to you?
---
3.0 out of 5 stars
Interesting view of history. Not a spiritual or religious ...
ByMon September 18, 2015
Format: Paperback|Verified Purchase
Interesting view of history. Not a spiritual or religious book, but more of a history book. This author is more conservative than many "scholars", so this book was easier to read.
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5.0 out of 5 starsFive Stars
ByMon September 18, 2015
Format: Paperback|Verified Purchase
Interesting view of history. Not a spiritual or religious book, but more of a history book. This author is more conservative than many "scholars", so this book was easier to read.
1 comment|Was this review helpful to you?
--
5.0 out of 5 starsFive Stars
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