Searching for the Real Jesus. Geza Vermes. Читать онлайн. Newlib. NEWLIB.NET

Автор: Geza Vermes
Издательство: Ingram
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Жанр произведения: Зарубежная эзотерическая и религиозная литература
Год издания: 0
isbn: 9780334048282
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the first century, Christianity had lost sight of the real Jesus and of the original meaning of his message. Paul, John and their churches replaced him by the Christ of faith. The swiftness of the obliteration was due to a premature change in cultural perspective. Within decades the message of the historical Jesus was transferred from its Aramaic-Hebrew linguistic context, from its Galilean-Palestinian geographical setting, and its Jewish religious framework to the primarily Greek-speaking pagan Mediterranean world of classical cultural background. The change took place at too early a stage. The clay was still soft and malleable and could easily be moulded into any shape the potter cared to choose. As a result, the new church, by then mostly Gentile, soon lost awareness of being Jewish; indeed, it became progressively anti-Jewish.

      Another twist exerted an adverse effect on the appeal of the Christian message to Palestinian and diaspora Jews. Jesus, the charismatic religious Jew, was metamorphosed into the transcendent object of the Christian faith. The Kingdom of God proclaimed by the fiery prophet from Nazareth did not mean much to the average new recruit from Alexandria, Antioch, Ephesus, Corinth or Rome. During the second and third centuries, the leading teachers of the church, trained in Greek philosophy, such as Irenaeus of Lyons, Clement, Origen and Athanasius of Alexandria, substituted for the existential manifesto of Jesus advocating repentance and submission to God a programme steeped in metaphysical speculation on the nature and person of the incarnate Word of God and on the mutual tie between the divine persons of the Most Holy Trinity. They could proceed freely since by that time there was no longer any Jewish voice in Christendom to sound the alarm.

      It is of course true that if Christianity had not taken root in the provinces of the Roman Empire, it would have remained an insignificant Jewish sect with no external appeal. So when the early church decided that non-Jews could be admitted into the fold, it was logical to attempt a ‘translation’ of the Christian message for the benefit of the non-Jewish world. This inculturation or acculturation is valid provided it does not lead to substantial distortion. To avoid such distortion, it is necessary that the process of adaptation remains in the hands of the representatives of the home culture (Judaism in the present case). However, in the case of Christianity the inculturation was handled by Gentiles who were only superficially acquainted with the Jewish religion of Jesus. As a result, within a relatively short period no Jew was able to find acceptable the new incultured doctrines of Jesus presented by the church. In fact, I think Jesus himself would have failed to acknowledge it as his own.

      By then New Testament criticism, begun in the eighteenth century, had made considerable progress and the discovery of many ancient Jewish documents, chief among them the Dead Sea Scrolls, further enriched the field of comparative study. Thus a new era opened in the quest for the original meaning of Christianity. During the last 30 years dozens of books on the historical Jesus began to sprout from every corner of the religious and non-religious scholarly world.

      Since 1945 the perspective has changed to an almost unrecognizable extent. Today the Jewishness of Jesus is axiomatic whereas in 1973 the title of my book, Jesus the Jew, still shocked conservative Christians. To accept that Jesus was a Jew means not only that he was born into the Jewish people, but that his religion, his culture, his psychology, and his mode of thinking and teaching were all Jewish. Over the last 50 years, Christian and Jewish scholars have worked together and a significant dialogue has developed between enlightened Christians and Jews.

      Jesus the Jew, the charismatic Hasid, meets today with growing recognition, and not just in academic circles or exclusively among professing Christians. With the arrival of the third millennium the time appears ripe for a concerted effort aimed at improving and refining our understanding of the real Jesus and the birth of the Christian movement that arose in his wake.

      Notes