Abstract
The boy Joshua who grew up at Nazareth during the reign of the Roman Emperor Tiberius knew a great deal about the countryside, about animals, birds, and fish, about Galilean parents and children, about crops good and bad, about sicknesses and deaths, about good turns of events and disasters. He may have been able to write and read, and he may have had some knowledge of Greek and very little Latin beside Aramaic and Hebrew. He listened and talked to representatives of religious leaders and he learnt the Scriptures. He knew nothing of Greek myths, Homer and tragic drama and never referred to any texts except those contained in the scrolls of Hebrew tradition. Of his inner life we know next to nothing until he appears as a wandering preacher, healer, and exorcist, as a man in and around Lake Galilee. We become acquainted with his words, his style, his mind, and his goal as he begins to lead a few men in a mission to promote the Kingdom of God. Through their remembrances of him, rehearsed by word of mouth and later set down in writing, posterity has received a picture of the rabbi and prophet from Nazareth which is totally unlike that of a tragic hero.
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Notes
The extreme complexity behind the Passion narrative is summarised and assessed in Raymond E. Brown, The Gospel according to John (1970), with a massive bibliography in the text. Since then a flood of monographs has continued to flow without solving the problem of ‘guilt’. Nowhere is the Death of Jesus simply classed as ‘tragic’.
The long and complex history of the interpretation of the person of Judas begins with Muslim polemical literature, where Judas is not a traitor but lied to the Jews in order to defend Christ (who was not crucified). A writer in the fourteenth century even claims that Judas was crucified for Christ. F. G. Klopstock (1724–1803) presents in his Messias Judas as a disappointed patriot. N. Kazantzankis’s The Last Temptation (English tr. 1971) became a famous piece of fiction and The Man Born to be King (1943) by Dorothy L. Sayers achieved popularity on the radio.
For a detailed analysis see Roland de Vaux, Ancient Israel (English tr. 1961) Part iv: ‘Religious Institutions’.
For the wide variety of early practice see E. C. Whitaker, Documents of the Baptismal Liturgy (1960);
also G. R. Beasley-Murray, Baptism in the New Testament (1962), and the article ‘Baptism’ in the New Catholic Encyclopaedia (1967).
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© 1989 Ulrich Simon
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Simon, U. (1989). Jesus the Christ and Tragedy. In: Pity and Terror. Palgrave Macmillan, London. https://doi.org/10.1007/978-1-349-20343-7_6
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