The "Revolution" Anthropological and Socio-Politics of Christianity Originally
Understanding precisely the transition from the old to the New Testament, beyond the historically correct terminology since declined with a view already set up in a Christian sense back, raises the question of what actually characterizes the origins of Christianity than to Judaism of that time. Christianity, from this point of view, is nothing but a form of Messianic Judaism that is characterized by an eschatological radical. It is somewhat the proclamation of a new time, a new world of new relationships, and then a new ethical and social bonds within this new world. Eschatology in fact refers to the concept of the end: this is the announcement of the end of the old world and the old time and of the proclamation of the advent of a new world and a new time. Very often it is characterized innovation of Christianity, for example, about the concept of time simply by linking opposition between a typical cycle time of the Greek culture and the proposition instead of a linear time from the point of view of Christianity or the biblical perspective. This seems simplistic, because there is more than this: there are things that just are not even framed in the usual partition of the story that we now do in our culture between a before and after Christ, a purely chronological distinction precisely linearity that would be its history. No, this is a real divide: at one time the old world a new one it replaces, a time that is characterized mainly in terms of ethical and cosmic, once redeemed by the presence of evil in life. I also said cosmic eschatology because it features the original primitive Christianity just about all aspects of something that concerns not only man, but a transformation that involves the entire cosmos is a kind of cosmic revolution that is essentially to be announced Christianity and the fact that you can characterize that phrase we all know of 'a new heaven and a new earth', and that is developed in a more Christian writings such as the apocryphal Gospel of Thomas. In any case, the original Christianity is not reducible to something that has to do only with man, in anthropology, as perhaps you went changing in its historical development. And this new view of Christianity finds its reason for being in a particular historical relationship so to speak of 'interpretation', although maybe this term is incorrect as we shall see, the interpretation of Torah (Law), interpretation of the Pentateuch, the Prophets: a particular reading, a particular learning, so to speak precisely of Torah, the Tanakh (acronym for Torah , Neviìm or the Prophets, Ketuvim that the sacred writers). Now, as described in the canonical Gospel of Matthew verse 11.12-14 (12 From the days of John the Baptist until now, the kingdom of heaven has been forced and violent attempts to seize it by force. 13 Why all the prophets prophesied until John. 14 And if you accept it, he is Elijah who is to come. ) and in Luke 16:16 (16 The law and the prophets were until John, since then the Kingship of God is proclaimed and each press toward it) , Yeshu'a (Jesus) will interpret this new Currently, this new era, this new world, saying that up to Yochanan (John) has prophesied, now it's something else. It is no longer to prophesy, it is no longer interpret the Word of God, this is instead of do it, it is realize: it is built on the ground to give a new face to the earth, and the prophets Elijah had been assigned to this task. The Kingdom of God, or rather the Kingship of God ( Malkhuta of Alach ), has nothing to do with a heaven or an afterlife beyond death, but it is a new realm, a new power which manifests itself , a new being in the world that takes the place of others and will be fulfilled. And this kind of relationship with the Torah can be understood, for example, even more than could do with the usual tools of exegesis until mid-twentieth century, when, instead, be taken into account what has emerged, as is known, since 1947, when they were discovered the so-called Dead Sea Scrolls, Qumran, a community Essene. The community of Qumran represented a particular way of relating to the Torah, just like this, and you can exemplified in a paper which is sometimes rendered in translation as Habakkuk Commentary : the floor for comment pesher, a procedure that is not so much commentary or interpretation of what discount the Torah, in the sense that the Word of God refers to the time and here and as such must be made, here and now, no more prophecy, but the fulfillment of prophecies.
So many of the achievements of the prophecies contained in the canonical gospels must be interpreted in a somewhat 'different than it did at times a critical a bit' too hasty, and perhaps not only secularly oriented but also Christian point of view that considered the Gospel passages in which there was talk of realization of the prophecies as construction ad hoc, ex post facto to support the fact that Jesus was considered to be the Messiah ( Mashichà ) is thought to work most of redaction of the Gospels, and, on the basis of the forms of literary criticism or critical editorial that has greatly developed in recent years, you could just take these steps as the construction 'to table ', editorial, by whom he gradually made up of different layers of the later gospels.
The discovery of the Qumran documents, however, points out that it is actually put in different terms: just as in the gospel is a reference to previously mentioned John as the initiator of a new way of relating to Torah, as in the documents of this is attributed to the Qumran so-called 'Teacher of Righteousness,' which was the reference point of the Qumran community. Beyond the more or less possible or necessary identification of John the Baptist with the 'Teacher of Righteousness' Qumran, given this perspective on Thorah identical view on the one hand and the dependence of Jesus by John as attested in the Gospels and the other from the 'Teacher of Righteousness' as proven by the analysis of the Qumran texts, and as otherwise sensed by Robert Eisler, it is important to consider the Gospel passages on the achievements of prophecies by Jesus in terms of pesharim. How also reiterated yet again is the passage of the canonical Gospel Luke v. 3.2, which says that the Word of God began to be fulfilled in John, or we could also read the prologue of the Gospel of John as tied to this perspective in which the Word of God is realized. So you see that the relationship with the Torah is not mere prospect of interpretative hermeneutics, but a real prospect of completion, it is as if the law and the prophets were read by changing the status semiotic: it is not more than denotative utterances related to a story, but statements that must assume a performative, an executive value. This is the special relationship of John, the 'Teacher of Righteousness', Jesus and the Torah in speaking of the kingdom of And God is a reading, an approach to Torah that stands strongly on Messianic Judaism is not: the characteristic of Christianity, which means nothing more than messianic and messianism, is this. Now, we have clearly said the implementation of a new era and a new world, what you characterize this new time and this new world announced and proclaimed by Jesus? You can actually understand what constitutes if you read a passage from the Gospel of Luke to understand this. Then, in verse 4:16 of the Gospel of Luke says Jesus talks about a :
he came to Nazareth, where he was brought up, and went according to his custom into the synagogue on the Sabbath and stood up to read. He was given the book of the prophet Isaiah, opened it, found the place where it was written
The Spirit of the Lord is upon me;
because he has anointed,
and sent me to proclaim good news to the poor,
to proclaim liberty to captives
and sight to the blind;
to set at liberty the oppressed,
proclaim the year of the Lord.
he closed the book, gave it back and sat down.
This scripture to which you refer is in fact a quotation from the book of Isaiah 61.1-2. Here, freedom for prisoners, freedom for the oppressed, to proclaim the year of the Lord. So if you want to understand what, beyond the fact that we have already noted, the performance of writing, what constitutes this new time, we can do, we can understand exactly where we present some passages from the Torah where is established on Saturday, the Sabbath , the sabbatical year, which falls every seven years, Shemittà , and Yovel (Jubilee), which just falls every 50 years. Or even the concept of Holy Year of Jubilee (Yovel Hayovelim ) that falls approximately in 2500 (which is basically a eon-astronomical cosmic about 2300 years, linked to the precessional motion for the spring equinox when the sun rises in a new constellation). Basically, this link is clear when it is noted that one characteristic of the jubilee year was precisely to free slaves, liberation of prisoners, the liberation of the oppressed, and the restitution of land by various owners, because The key concept is that the earth does not belong to anyone but God
Regarding the Shemittà is written (the first three commandments, Mitzvot, positive, others negative):
Exodus 23:11 : the seventh year you give him some rest and leave the fruit.
Leviticus 25.4 : ... in the seventh year there will be a complete cessation of work for the land, a Sabbath to the Lord.
Deuteronomy 15.1-2 : At the end of every seven grant the remission: every creditor shall transmit what will be lent to his neighbor.
Leviticus 25.4-5 : ...non seminerai il tuo campo né poterai la tua vigna. Non mieterai l’erba nata dai semi caduti nella tua mietitura e, non vendemmierai l’uva della tua vigna non potata.
Deuterenomio 15.2 : non costringerai al pagamento né il suo prossimo né il suo fratello.
Si mangerà solo qualsiasi cosa germogli spontaneamente dalla terra, sia da parte degli uomini che da parte degli animali (il che implica anche una scelta dietetica vegetariana-vegana):
Leviticus 25.6-7 : The product of the Sabbath of the land is yours because there cibiate ... and also for your livestock and wild animals that are in your land will be all its products because it Cibin .
And as for the Yovel:
Leviticus 25.11-12 : .. . is the Jubilee for you that will be the fiftieth year, you do not sow or reap the herbs themselves were born in that year and do not harvest the undressed vines in that year, because it is the Jubilee will be sacred to you: you shall eat the products directly from the field that year.
These moments in the religious life of the Jewish people represented the cyclical nature of the fracture and liturgical time you play a fracture, for example, on Saturday, the seventh day, that the rest of God, or the seventh year or the fiftieth year (the year after 7x7). So here is what the new time, however, the new cosmic era preached, proclaimed and proclaimed by Jesus is cosmic time of the sabbatical year ever: the new time, new aeon, the cosmic new age will only ever be characterized in terms of the sabbatical year, the Shemittà .
The characteristics of Shemittà are mainly two and can somehow be observed even in the most famous prayer, that of 'Our Father' as reported by Matthew and Luke: debt relief, remission of debts, and not working the land. From this point of view, this new aeon has in itself the characteristics of both the sabbatical year is the jubilee year of jubilee jubilees or just dell'ipotizzato, and to understand the fracture brought by Jesus in this kind of perspective it should be noted that the Jubilee, for example, was no longer substantially as announced by the court was Jewish, now the destruction of the First Temple and the great teacher Hillel the Elder, had in some so interpreted it in a way that somehow make exceptions to the effective completion of the characteristics of the Sabbatical and Jubilee year.
Substantially all of this brings us back to two perspectives that are opened from these considerations about Jesus: an anthropological perspective and a perspective of socio-political. Essentially that advocated by Jesus with these characteristics of the Kingdom of God is an anthropological revolution that we can understand only if we go backwards in what is called human prehistory, and then look at humanity from an anthropological point of view and we see that revolution, as usually is indicated, represents the period of the Neolithic period with the introduction of agriculture and then later with the introduction of writing, against which Jesus somehow implicitly throws in his attacks against the scribes. Jesus is in fact much closer to an oral tradition, a form of learning Torah with the heart, as implied by an oral tradition, something living that is exchanged from person to person and not a sale in a writing that is somehow something dead. With regard to agriculture, in fact, the principles of the sabbatical questioning their work as land use, and thus beyond the forms which then took the idea of the Sabbath in Judaism, this is largely linked not to work on the land.
From this point of view, as very often the history of religions has resulted in a contiguity between the symbols of Christianity and the religions of the Neolithic, but here it seems that Christianity (and with Jesus as other reformers in other religions of the earth on which I will not, in a period that Karl Jaspers pointed out as an axial period of history), the Christian religion is presented as the latest trend to combat what resulted from the Neolithic Revolution and proclaim a new relationship with the earth and with nature, a relationship that just is not tainted by that first way of systematic exploitation of the land from the man who represented the agriculture and is also the basis for a series of transformations including the link social relations between men (from this way of relating to land are derived, for example the establishment of private ownership of fields, the institution of money, and all a number of things, as already discussed, comes from this fundamental transformation of the relationship between man and nature that is established with the advent of agriculture and with the advent of the Neolithic).
That this is so is another step includes reading the Gospels, Matthew 6.25-34, also picked up by Luke 12.22-32. Here they are from the Gospel of Matthew:
Therefore I tell you about your life Do not worry about what you eat or drink, nor about your body, what you wear; Is not life more than food and the body more than clothing? Look at the birds of the air do not sow or reap, nor gather into barns and yet your heavenly Father feeds them: Are you not much better than they? And who of you by being anxious can add a single hour to his life? And why take ye thought for raiment? Observe how the lilies of the field do not labor or spin. Yet I tell you that even Solomon in all his glory was not arrayed like one of them! Now if God so clothe the grass of the field, today and tomorrow is cast into the oven, will he not much more clothe you, O ye of little faith? Do not worry, saying, What shall we eat? What shall we drink? What shall we wear? Of all these things do the Gentiles; your heavenly Father knows that you need. Seek ye first the kingdom of God and His righteousness, and all these things shall be added to you. Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its.
So, this concern about what to eat, what to drink is sometimes interpreted in a free manner, without reference to the context in which these sentences are called , and instead they assume a new light when they are interpreted in relation to the proclamation of the kingdom of God as a gap year ever, because this is confirmed by what is written in the book of Leviticus 25.20 in its report a year sabbatical:
If you say, What shall we eat the seventh year, if not sow and reap our products? Do not worry, I will place it in your favor a bumper harvest for the sixth ...
In the Gospel passage, then there is even Leviticus 25.20 a semicitazione explicit about the sabbatical year, so there is a general concern with respect to what we drink or what to eat if not to renounce the claim to work the land for a new relationship with the land, the establishment of a new land. And here you can understand this even better when you go to see the teachings of Jesus preserved in a tradition of logos Arab [1] where at the conclusion of this step of Matthew is added, there is this other explanation vegetarian-vegan:
145. ... O children of Israel! Take the temples and tombs as dwellings as houses! Behave as guests passing through! Do not you see the birds of the sky? They do not sow, nor gather, yet God feeds them in the highest! O Children of Israel! eat barley bread and wild plants!
Here for completeness other logos Arabs, who support this perspective:
39. ... And the Messiah said to the apostles: "Eating barley bread mixed with salt hard, wear hair shirts and sleeping in the dung, it is therefore much, if conducive to the salvation of the soul in this world and the .
44. Wilt thou follow the example of those who possess the Spirit and the Word, Jesus son of Mary (peace be upon him!). He said: "My seasoning is hunger, my badge is the fear of God, my dress is wool, my coat during the winter is where you beat the rays of the sun, the moon is my lamp, feet my beast of burden, my food and fruit on my table are all that springs up spontaneously from the earth (no cultivation) . It's dark and I do not own anything, the day breaks and I do not have anything, and yet there is no one on earth that is richer than me. "
77. The Messiah son of Mary (peace be upon him) wore garments of hair, ate the fruits of wild trees , had a son who could die, or a house that could collapse, he did not think the next day, and slept wherever The night I plucked.
80. The Messiah (God bless him and give him peace) used to say: "Oh, the children of Israel, use pure water, wild plants and barley bread, and avoid leavened bread because you would not be grateful to God ".
109 (111Robson). Jesus (upon him peace) said to the apostles: "Take as houses places of worship, such as hospices and homes. Eat wild plants, drink water from the springs , and stay clear of the world. "
139. If you want to imitate the fast of Jesus, the son of the Immaculate Conception (on both the peace!) know that he fasted all the days of his life that did not eat barley bread, wearing clothes horsehair camel, and wherever the night plucked him, stopped his steps and prayed until you see the sign of dawn on the horizon soon ...
This is the anthropological perspective, but there is also another perspective, more properly political, that somehow this is within this anthropological perspective, it is precisely because the relationship with the earth that determines the social bond, which determines the relationships between people, and it is agriculture that has transformed the way of being human. These more political issues were highlighted in the analysis that gave the Gospels and the views of Jesus, Robert Eisler, a great historian of forgotten religions whose thinking was then taken over by Jacob Taubes (who in 1947 had done a thesis PhD Eisler on these issues, precisely, and then culminated in the publication in 1991 of this famous and important book, Eschatology Western ). Eisler emphasized the political importance of this statement of Jesus: somehow the realization of the kingdom of God passed through the desert experience, the experience of a wild, as was that of Qumran, as was the experience of Jesus in the desert for several days, such as raccontatoci the canonical Gospels, not only canonical, for the case of the miracle of the multiplication of bread in the desert. And what is the political significance of the experience of the desert Eisler second justifies the concern of the disciples or apostles of little faith that poses the problem of 'what to eat and drink what'? is in some ways a kind of revolution, Taubes least likely non-violent, in which the experience of the desert is a kind of secessio plebis, a way to escape the rule of the Roman and as such was not only a political and social oppression but also a blasphemy, a blasphemy, as implied in some way for what has been said about John the Baptist in Mt.3.3, showing 40.3 and Isaiah which is usually transcribed in incorrectly to a shift of the colon.
Is not:
voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.
But rather is:
Page of one crying in the wilderness prepare the way of the Lord, make his paths straight.
was the way to be free in the desert was the experience that he repeated the experience of the Exodus, when God does come to the manna Jews on their way when in fact there is nothing to eat, as Jesus repeats in some way with the miracle of the multiplication of bread in the desert when there is more to eat in Mt 14.12-23.
And, from this point of view, even that phrase, which is usually reported as a locus of power or dual power of Church and State (it was always interpreted as at least some level of consideration) or, Mt.22.21, 'Give to Caesar what is Caesar's , and to God what is God ', takes an entirely different perspective, basically means' returned '-as the translation would be better - to Caesar what is Caesar's, because we do not need and is a blasphemy that there' s image of Caesar, emperor considered divine by roamni on coins: the use of money with the effigy of Caesar is essentially a sin of blasphemy against God there substantial rejection of the use of money as a general means of communication - to put it to Luhmann - in social relations: there is no other possibility than a radical rejection of the money to overcome the blasphemy of the Roman emperor and to overcome the injustices that the money involved, very different perspective from that which is recited today in the formula 'there is no democracy without capitalism'. The refusal of money is the only way to liberate herself from social ties inauthentic and distorted by the fact relationship mediated by money. And this is clear for example when you go to read a variation to the text of Matthew 19.16-24, the story of the rich man who asks Jesus what should I do to have eternal life, and, after the first response that says that basically followed the teachings of the Law and the Prophets, then Jesus says: 'If thou wilt be perfect, sell all what you have and give to the poor '. Now, the interesting variant of the Gospel of the Hebrews, this apocryphal Gospel which has largely been lost, is just another act rich and Jesus replies, 'but how can you say you follow the law of the prophets, who follow the Torah when your brothers are suffering in poverty and die of hunger '.
Here is shown a type of interpretation or if you want the realization of the Torah very different from what was usually raised, and even Jesus can not be closer to the Zealots, who proclaimed an armed struggle, and proposes a revolution non-violent as the 'Sermon on the Mount' shows (which states that you should not resist evil, just that if you are detained to have to walk a mile with the kidnapper for two, all of which could also be referred in this context, in time, to abuse of the Romans against the Jews, or 'love your enemies'), even if the perspective is different, and that is a non-violent revolution, a revolution is always, of not accepting the status quo .
While we may also refer to a Latin culture of tolerance, one must nevertheless admit that the Roman Empire certainly has made absolute crimes, including the fact - despite the complex issue of account of the death of Jesus - who were the Romans to crucify Jesus, because he was the king of the Jews, as described by the title on the cross, and because with its proclamation of another kingdom and a kingdom of God, no afterlife, but in contrast to the reign of Caesar, in some way undermined the foundations.
[1] For the Arabic text and a translation Latin America, see: Logia et Agrapha Domini Jesu – Apud moslemicos scriptores, asceticos praesertim, usitata I e II , a cura di M. Asin et Palacios, in Patrologia Orientalis, tomo 13, fascicolo 3 n. 64 (1917) e tomo 19, fascicolo 4 n. 94 (1926), Brepols, Turnhout (Belgio) 1990 e 2003; per una traduzione inglese, si veda per esempio: The Ascetic Jesus in The Islamic Jesus – The Portrait of Jesus in Islamic Literature and Tradition , ed. by D. Deleanu, transl. from Arabic and latin by D. Deleanu and J. Robson, Writers Club Press, Lincoln (USA) 2002, pp. 25-35, p. 48.
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