3. Crucifixion:
Crucifixion was a form of capital punishment to the gentiles and slaves in the first century. Its origin is generally attributed to the Persian Empire, although evidence indicates that diverse barbarians such as the Assyrians and Scythians also employed the practice. Crucifixion was common for several centuries before the time of Christ.
3.1. Religio-Political Background of crucifixion:
Religious and political background is important to know the situation of crucifixion in the first century. Rome did not expose its own citizens to this form of terrible punishment. It is reserved for those who resisted imperial rule. Jesus was crucified historically by Roman rule as a character regarded as opposed, even a threat, to the Empire. …show more content…
Jesus, a threat to Rome:
Jesus encountered among leading Jews, his ministry and message were on an impact course with Roman interests. Even if he was relatively unknown in the Roman world, he propagated a worldview that ran counter to official Roman ideology and encouraged ordinary people to do the same.
Rome had political interests while the Jews had religious ones for the crucifixion of Jesus. In the matter of Jesus’ crucifixion, politics and religion were holding their hands together the same space so that political violations were essentially moral and religious.
Jesus’ message stands in contrast. On the one hand, in the gospel narratives, they compete for places of honour. Who is the …show more content…
Serve these most vulnerable persons, these of lowest status, with honour; the dominion of God belongs to such persons. It is a far-reaching reversal of Roman ideology. On the other, in the context of a world carefully managed by a system of exchange and patronage, Jesus insisted that people give without expectation of return. The household of Rome was built on social norms in which the giving of gifts brought with it expectations of exchange. Here was a systemic segregation of those of relative status from the dispossessed, since the latter were incapable either of advancing the social status of the former or even of returning the favour of an invitation to hospitality. Jesus set forth for his audiences an alternative household not characterised by concerns with debt and obligation. Services were to be performed and gifts given to others as though they were family, ‘without expectation of return’. Such practices, could subvert the Roman world order.
3.1.2. Jesus and the Temple
The fact that Jesus was crucified in Jerusalem cannot be grasped without reference to the role of the Temple as the premier institutional context of the socio-religious world of Second Temple Judaism, and particularly to its central function of defining and organising the life-world of the Jewish people.
In Roman period, Temple was considered as sacred centre. Temple was considered as an institution
Crucifixion was a form of capital punishment to the gentiles and slaves in the first century. Its origin is generally attributed to the Persian Empire, although evidence indicates that diverse barbarians such as the Assyrians and Scythians also employed the practice. Crucifixion was common for several centuries before the time of Christ.
3.1. Religio-Political Background of crucifixion:
Religious and political background is important to know the situation of crucifixion in the first century. Rome did not expose its own citizens to this form of terrible punishment. It is reserved for those who resisted imperial rule. Jesus was crucified historically by Roman rule as a character regarded as opposed, even a threat, to the Empire. …show more content…
Jesus, a threat to Rome:
Jesus encountered among leading Jews, his ministry and message were on an impact course with Roman interests. Even if he was relatively unknown in the Roman world, he propagated a worldview that ran counter to official Roman ideology and encouraged ordinary people to do the same.
Rome had political interests while the Jews had religious ones for the crucifixion of Jesus. In the matter of Jesus’ crucifixion, politics and religion were holding their hands together the same space so that political violations were essentially moral and religious.
Jesus’ message stands in contrast. On the one hand, in the gospel narratives, they compete for places of honour. Who is the …show more content…
Serve these most vulnerable persons, these of lowest status, with honour; the dominion of God belongs to such persons. It is a far-reaching reversal of Roman ideology. On the other, in the context of a world carefully managed by a system of exchange and patronage, Jesus insisted that people give without expectation of return. The household of Rome was built on social norms in which the giving of gifts brought with it expectations of exchange. Here was a systemic segregation of those of relative status from the dispossessed, since the latter were incapable either of advancing the social status of the former or even of returning the favour of an invitation to hospitality. Jesus set forth for his audiences an alternative household not characterised by concerns with debt and obligation. Services were to be performed and gifts given to others as though they were family, ‘without expectation of return’. Such practices, could subvert the Roman world order.
3.1.2. Jesus and the Temple
The fact that Jesus was crucified in Jerusalem cannot be grasped without reference to the role of the Temple as the premier institutional context of the socio-religious world of Second Temple Judaism, and particularly to its central function of defining and organising the life-world of the Jewish people.
In Roman period, Temple was considered as sacred centre. Temple was considered as an institution