Theological Perspective of Conflicts Part Two
Jesus’s Conflicts with the Roman Empire & Wars in the Empire
F. Bruce’s article explained that “Jesus’ proclamation of the kingdom of God did not take place in a historical vacuum; that the proclamation of a new kingdom was bound to arouse expectant, if unintelligent, enthusiasm in some quarters, suspicion and hostility in others. Bruce said the events of 63 B.C. in the Qumran community and the years immediately following brought the conviction that the unprecedented ‘time of trouble’ foretold in Daniel 12:1 has now set in, and the rule of war showed some of them took steps to prepare for the eschatological denouement which must swiftly follow. The narratives of the ‘peace theology organization’ noted that the entire bible from Genesis to Revelation, including the four Gospels, reflects the setting of God’s people amidst the various empires of the biblical world, from Egypt and Babylon down to Rome. According to the organization, when Jesus bumped up against Rome – a ‘bump’ that cost him his life; he continued in the prophetic tradition of his people, a tradition going back to Israel’s earliest days.
Egypt was noted to be one of the great powers of the ancient world, and the foundational event establishing Hebrew peoplehood occurred in the context of slavery in Egypt. The article noted that in contrast to the social structure of the empire, with its significant disparities of wealth between the elite and the masses, the Hebrews followed a law code called Torah that emphasized Decentralized political power and economic self-sufficiency for all in the community.47 Other empires like Assyrian and Persian followed; nonetheless, the general portrayal of these great powers of O.T. contrasted the ways of empire with the ideals of God’s chosen people. At its origins and most faithful mode, the faith community understood itself as a contrasting society to the empire. The article noted that through a long and tumultuous journey, the foundational ideals expressed in the Mosaic revolution survived, waiting for a new embodiment amidst the greatest empire of them all – the Roman Empire.
The article noted that Jesus entered the world in the early heyday of this great power mightier than others: the Roman Empire. Rome’s transition from an expansionist republic to a full-blown empire dates around 27 BCE when Octavian renamed Caesar Augustus emperor. Augustus reigned for 41 years and was succeeded by another long-reigning emperor, his stepson Tacitus, who was emperor from 14 to 37 C.E. Rome’s initial stability of two emperors covering 64 years helped foster the empire’s expansion and consolidation of its dominance. The Romans established a relationship with the various provinces in Palestine, which were consolidated under the client king, Herod, who ruled from 37 BCE until his death in 4 BCE. Herod sustained his power through brute and ruthless force as enumerated in the Matthew 2 story of the killing of newborns. The article pointed out that the Roman governor of Judea exercised firm control, having the power to appoint or dismiss the high priest of the temple, in classic colonial fashion, Rome maintained exclusive authority over matters of foreign policy and serious domestic dissent (such as capital punishment).
Jewish writers Josephus and Philo portrayed Pontius Pilate, governor of Judea, as a bloody and violent ruler. Luke 13:1 alludes to Pilate’s responsibility for the deaths of a group of Galileans; later on, after the slaughter of a large number of Samaritans, Pilate was recalled to Rome. The gospels showed the empire’s harsh response to perceived opposition. King Herod resorted to murderous violence to kill the newborn babies to eliminate the ‘king of Jews’ – (Matthew 2). Herod Antipas beheaded John the Baptist – the forerunner to Jesus who had been critical of his morality and political alliances – (Mat 14: 1-12). Pilate, with whom the religious leaders were allied, readily executed Jesus.
In Jesus’s ministry, the article narrated that Jesus sought to foster renewal among his people by expanding the scope of who would be included among the people of the covenant. Hence, he came into conflict with the religious leaders who would be more restrictive, the guardians of the law and the guardians of the temple. The Peace Theology article reaffirmed that a significant part of Jesus’ message included a critique of the dominant forces from outside of Israel’s religious structures that oppressed and exploited – the political rulers, the Roman Empire. It was noted that when Jesus proclaimed the kingdom of God, He at least implicitly questioned the Pax Romana (the dominance of Rome). He juxtaposed the true peace of God’s kingdom with the “imperial good tidings of a pacified world and human happiness in it. Jesus spearheaded a revolutionary movement in His rejection of the political status quo and in presenting an alternative vision for social order. Jesus’ vision was in Continuity with the Torah. Just as the Torah initially countered the empire consciousness of Egypt, its renewal in Jesus’ ministry countered the empire consciousness of Rome. The article said Jesus’ power over demons (linked on occasion with Roman legions – Mark 5:9, Lk 8:30) symbolized his rejection of Roman power. In rejecting authoritarian leadership, Jesus rejected Rome’s politics. Klaus Wengst asserted that “Jesus clearly stated that the existing ‘order of peace’ was based on the oppressive rule of force. That was how Jesus and his disciples experienced the reality of the Pax Romana.
Jesus’s crucifixion and the events leading up to it are best understood under the rubric of conflict with empire. They may be seen by looking carefully at the story of Jesus’ arrest and death. John’s Gospel highlighted political issues the most directly. The article implied that the religious leaders feared that Jesus’ activities had enough worldly political significance and wanted the Romans to intervene with the full force of the empire and impose a military solution to the problem (John 11: 45-53). The article concluded that Jesus’ confrontation with the empire exposed the actual violence of the empire toward any perceived threats; when Jesus made the metaphor of the “kingdom of God” His centrepiece, He sought to create a social order in this world that would serve as an alternative to the kingdom of Caesar. So, when Jesus said, “My kingdom is not of this world”, the understanding is that “my way of ordering human social life in real life is not of the order of political authoritarianism”. David Rensberger made this same point:
Jesus’s words about his kingship do not deny that it is a kingship with definite social characteristics; instead, they specify the characteristics. It is not a question of whether Jesus’ kingship exists in this world but of how it exists; not a certification that the characteristics of Jesus’ kingdom are ‘other-worldly’ and so do not impinge on this world’s affairs but a declaration that his kingship has its source outside this world and so is established by methods other than those of this World. Jesus presented a challenge to the empire, and the empire struck back; in the end, he was crucified in the manner of execution used by Rome for political offenders.
Works Cited (Chronological Citation from the beginning)
- Bruce F. F., New Testament History: A Galilee Book, (New (New York: Doubleday, 1980)
- C. Lind, Millard, “Law in the Old Testament” in Monotheism, Power, and Justice: Collected Essays, (Elkhart IN: Institute of Mennonite Studies, 1990), 61-81.
- Richard A. Horsley, Jesus and Empire: The Kingdom of God and the New World Disorder (Minneapolis: Fortress Press, 2003)
- Ched Myers, Binding the Strong Man: A Political of Mark’s Story of Jesus (Maryknoll, NY: Orbis Books, 1988), 56-57.
- Klaus Wengst, Pax Romana and the Peace of Jesus Christ, (Minneapolis: Fortress Press, 1987), 55.
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Can we say that Jewish revisionist history/replacement theology is an utter abomination on the order of the Av Tumah Avoda Zarah 2nd Sinai Commandment?
K’vanna the difference between a Two-Dimensional vs. Three-Dimensional Surface Level Understanding.
Making a flat 2 dimensional literal reading of abstract spiritual metaphors, utterly absurd. A flat interpretation of texts or commandments, focusing solely on the literal meaning without deeper ethical or spiritual insights. Like a photograph captures only an image without context, a two-dimensional understanding may overlook the richness and complexity of Jewish teachings. By striving for a three-dimensional understanding of prophetic mussar k’vanna, individuals can cultivate a richer, more meaningful engagement with their faith and ethical responsibilities.
The commandment to avoid adopting the customs of non-Jews (Goyim) underscores a commitment to maintaining the unique identity of the Jewish people, as the chosen Cohen Nation. This perspective argues that incorporating external philosophies, like those expressed by Plato and Aristotle, could dilute or distort the essence of Jewish teachings.
The emergence of Kabbalistic thought, particularly with texts like the Zohar and teachings from figures like the Ari (Isaac Luria), marked a shift towards more mystical interpretations of Judaism. This was not universally accepted and led to significant debates within the Jewish community. The rise of figures like Sabbatai Zevi and Jacob Frank, who claimed messianic status, illustrates the potential dangers of mystical interpretations when taken to extremes. Their movements often challenged traditional Jewish beliefs and practices, leading to schisms and the development of new movements, including Reform Judaism.
Reform Judaism emerged partly as a reaction to the mysticism and rigidities of Rambam/Shulkan Aruch statute law robotic ritual Judaism as a religion. This perversion of Sanhedrin courtroom common law legalsim aimed, like as does Reform Judaism theology, to modernize Jewish practices and belief. The switch to Roman statute law reflects a broader struggle within Judaism to balance “tradition” with modern contemporary values.
The tension between mystical interpretations and traditional practices has likewise also shaped the evolution of Jewish identity and community. Engaging with these historical narratives can deepen understanding of contemporary Jewish movements and their roots.
The influence of Greek rationalism and the distinction between it and later Kabbalistic mystical theological interpretations – Day and Night – different from one another. Maimonides and other prominent Jewish thinkers of the medieval period indeed embraced Greek rationalism, prioritizing logical analysis and philosophical inquiry. This approach often emphasized Greek logic parameters over, above, and in point of fact replaced, the Common law logic taught by Rabbi Akiva’s PARDES logic format.
The stark contrast between earlier Kabbalistic teachings of rabbi Akiva’s PARDES logic explanation of Oral Torah and the later mystical interpretations that emerged during the medieval period, particularly in relation to the influence of Greek rationalism, produced an Earth-quake-like destruction.
Maimonides and other medieval thinkers indeed prioritized Greek rationalism, often placing philosophical inquiry above traditional Jewish teachings. This shift can be seen as a departure from the Common Law logic that Rabbi Akiva emphasized through his Pardes framework, replaced with Roman statue law organized based upon Greek logic and a simplified religious halachic rigid/static parameters.
Significant, but subtle shifts in Jewish thought and practice, particularly regarding the influence of Greek rationalism and its impact on later mystic Kabbalistic teachings. Earlier Kabbalistic teachings, such as those attributed to Rabbi Akiva, focused on ethical and rational interpretations of the Torah. In contrast, later mystical interpretations, particularly those found in the Zohar and other medieval texts, often embraced more abstract and esoteric ideas, which can seem disconnected from the foundational principles of Jewish law.
Maimonides and his contemporaries integrated Greek philosophical concepts into Jewish thought, prioritizing Greek rational inquiry. This integration often led to a framework that emphasized philosophical reasoning over the traditional interpretive methods that Rabbi Akiva promoted. The Pardes method of interpretation seeks to balance various layers of understanding within both the T’NaCH and Talmudic texts.
Rooted in Jewish legal and ethical traditions which prioritize the faith of the rigorous pursuit of judicial common law, imposed justice which makes the fair compensation of damages inflicted by party A upon party B the top priority of Torah faith.
The shift towards Greek rationalism and Roman statute religious law, a clear departure from this justice-faith approach; which emphasizes judicial reasoning based on precedents and ethical considerations, and not religious ritualism/dogmatism. Simple fact: Judicial courts of law simply do not compare to religious theological belief systems which preach a dogma of how to believe in the Gods.
This article seeks to articulate a critical evaluation of the shifts in Jewish thought, especially concerning the impact of Greek rationalism and the evolution of ancient prophetic mussar & משנה תורה – common law – with the much later mystic Kabbalistic teachings viewed in comparison to the rational Greek logic which dominated the rabbis during the Golden Age of Spain.
Title: The Evolution of Jewish Thought: From Ancient Prophetic Mussar to Greek Rationalism and Mystic Kabbalah.
The significance of the Golden Age of Spain as a period where Greek philosophical revolutionary ideas intersected and overthrew Jewish legal and ethical traditions. The Primary priority concept of prophetic mussar Torah faith, as the foundation for ethical behavior and personal conduct – expressed by and through Talmudic common law.
The Golden Age of Spain served as a pivotal period in Jewish history, where Greek philosophical revolutionary ideas significantly influenced Jewish legal and ethical traditions. Much like the Industrial revolution overthrew and replaced feudal agricultural based economies in the 19th and 20th Centuries. This Era marks a transformation of Jewish legalism & thought. Shifting from the foundational principles of prophetic mussar as the k’vanna of halachic judicial rulings, to the rationalist frameworks, introduced from Greek philosophy assimilated Jews.
Understanding this evolution utterly crucial for appreciating the complexities of Jewish ethics and law.
The Golden Age of Spain (8th to 12th centuries) characterized by cultural and intellectual Jewish avoda zara among all g’lut Jewish communities, not only limited to Spain, but across all Ashkenazi and Sephardic communities. This period witnessed tumah pollination of Goyim cultures and ideas which infected and dominated, something like a cancer, Jewish scholars and their Muslim and Christian counterparts. Much like the head of the Tribe of Dan paraded his foreign wife before Moshe.
Goyim often refer to this “tectonic” shift, as the Dark Ages as opposed to the Renaissance. This Era represents a transformation in Jewish thought, shifting from the foundational principles of prophetic mussar, which defines and interprets the “k’vanna” of Talmudic and Midrashic Aggadah. This Era defiled and raped the virgin daughter of Zion (T’NaCH and Talmudic common law). Its replacement theology substituted tumah Greek rationalist frameworks introduced by Plato’s and Aristotle’s philosophy some 1000 years earlier, first introduced fomenting the Hanukkah Civil War.
This shift raises important questions about the integrity and essence of Jewish ethics and common law, as contrasted and opposed by Roman statute law. Prophetic mussar serves as a guiding k’vanna in Jewish ethics – tohor time oriened commandments. Which prioritizes the k’vanna of mussar dedicated social behaviors, a Jew conducts himself with both his family and his community.
Utterly integral to understanding the “k’vanna” of the Av commandment tohor time oriented commandments and the relationship of this most-holy and important type of Torah commandment to both holy positive and negative, secondary commandments found in the Books of שמות, ויקרא, ובמדבר; and also with Talmudic halachot potentially observed likewise as tohor time oriented commandments from the Torah itself!
The B’HaG teaches this critical idea of tohor time oriented commandments possessing the תמיד מעשה בראשית power to raise rabbinic halachot to דאורייתא commandments.
Prophetic mussar emphasizes the k’vanna of ethical social behavior, and the responsibilities a Jew has towards his family and community. The k’vanna of time oriented commandments serves as the moral compass which guides personal conduct in all aspects of life. This ethical framework, integral to understanding the “k’vanna” of these Av commandments, particularly in relation to all other Av tohor time-oriented commandments.
These unique type of commandments, they highlight the importance of k’vanna and mussar mindfulness in fulfilling one’s social obligations. Based upon the Torah precedent: Love your neighbour as yourself.
This ethical framework simply integral to understanding the “k’vanna” of these Av tohor commandments, particularly in relation to all other tohor time-oriented commandments, both from the Torah and from the Talmud. These most-holy unique commandments which require prophetic mussar k’vanna, they underscore the importance of intention and mindfulness in fulfilling one’s social obligations.
The relationship between Primary time-oriented commandments and Secondary positive and negative commandments, inclusive of rabbinic halachot, underscores the Primary/Secondary roles of the time oriented commandment established in the Book of בראשית, contrasted by the Positive and Negative commandment addressed in the next three Books of the Written Torah, and the rabbinic halachot throughout the Talmud.
Prophetic mussar common law which requires this k’vanna wisdom to know how to compare a sugya of prophetic mussar with other but different sugyot of prophetic mussar; compares to the Talmudic common law wisdom, whose PARDES logic compares Case/Din halachot with other but different Case/Din halachot in order to re-interpret the diamond like facet faces of the language employed in any particular Mishna.
Tohor time oriented commandments, they define the whole of the Book of Bereshit, these Primary commandments serve and establish a foundational תמיד מעשה בראשית tone of Jewish life as expressed through the Siddur/the mitzva of tefillah. Tohor time oriented commandments emphasize the wisdom of k’vanna required for public leadership during a national life and death crisis, such as facing a far more powerful and numerous enemy army. As did Yaacov when he confronted Esau’s 400 Officer lead army.
This Av/toldoth: Most Holy/Holy relationship which defines tohor time oriented commandments with positive and negative commandments in the Torah AND halachot in the Talmud defines the revelation of the Oral Torah at Horev.
It illustrates how the foundational principles laid out in the Written Torah are expanded and interpreted through the Oral Torah, creating a dynamic legal and ethical framework.
The relationship between primary time-oriented commandments and secondary commandments highlights their distinct yet interconnected roles, reinforcing the importance of k’vanna in Jewish practice, observance of both Torah commandments and Halachic ritual Judaism.
This relationship underscores the significance of the revelation of the Oral Torah at Horev (Mount Sinai), illustrating how foundational principles laid out in the Written Torah, expanded and interpreted; through which the Oral Talmudic halachic Torah refutes and negates the Reform Judaism blood libel slander, which declared that Halachic Judaism applied only in a dead by-gone Age.
This dynamic interplay illustrates that Halachic Judaism remains a living tradition, continuously evolving while rooted in the foundational teachings of the Torah. The B’HaG (Geonic Halachot Gedolot) teaches that tohor time-oriented commandments possess the power to elevate rabbinic halachot to the status of דאורייתא (divine commandments).
This underscores the significance of these commandments within the broader framework of Jewish law. The integration of revolutionary Greek philosophical ideas, during the Golden Age of Spain, led to a significant departure from these foundational principles. Assimilated Jewish Philosophers embraced the rediscovered works of Plato and Aristotle, like pigs to slop. They re-introduced this curse of 1000 years past back into mainstream Judaism; they became “born-again” Tzeddukim protagonists from the Hanukkah Civil War!
This revolutionary philosophical Av-tuma shift to avoda zarah, the defilement of prophetic mussar instruction. Greek philosophy prioritized abstract reasoning over the k’vanna of ethical and moral dimensions, central to Jewish common law.
Assimilation to revolutionary Greek philosophy directly compares to the Sin of the Golden Calf.
The transformation during the Golden Age of Spain illustrates the complex interplay between prophetic mussar challenged by Greek rationalism. In the Yeshiva world the wisdom how to study T’NaCH as mussar common law almost totally uprooted.
By recognizing the challenges posed by cultural and philosophical influences, we can better understand the evolution of Jewish thought and its implications for modern identity and practice. This historical context remains essential for engaging with the foundational principles of Judaism today.
A main issue of concern this article seeks to raise, the nature and substance of Jewish avoda zarah. Jewish assimilation represents a departure from the foundational principles of prophetic mussar and the Oral Torah common law. It lead to a significant shift in Jewish k’vanna, thought and practices; a betrayal of the core principles of Jewish mussar law and ethics.
The commandment to avoid the ways of Egypt and Canaan, interpreted as a directive that extends to all cultures that reject the foundational teachings of Torah common law.
Engaging with philosophical ideas from cultures which oppose the core tenets of Judaism may lead to a dilution of Jewish common law and ethics, replaced by Roman statute law. Jews lose the skils required to make this essential מאי נפקא מינא – הבדלה. Understanding requires the wisdom which can discern Like from Like.
This concern highlights the importance of preserving the integrity of Jewish Time oriented common law instructions. The need for vigilance in preserving Jewish identity against external assimilation influences, particularly those from cultures that do not align with the Torah’s teachings; that reject the revelation of the Torah at Sinai as does Reform Judaism.
This perspective simply vital for understanding the complexities of Jewish thought and practice in a diverse world. This means that the adoption of Greek rationalism, as a product of a non-Jewish avoda zarah culture, an Av tumah violation of this Torah negative commandment which prohibits assimilation, and therein defines the 2nd Sinai commandment.
The integration of Greek rationalism into Jewish thought during the Golden Age of Spain constitutes a departure from the foundational principles of Jewish prophetic mussar, common law and ethics. Just as do the halachic statute law halachic codifications of the Rambam, Tur, and Shulkan Aruch. Which have fundamentally perverted rabbinic Judaism of the Middle Ages and today.
This Torah negative commandment, culturally assimilated rabbinic “scholars” incorporation of external philosophical ideas, even if they appeared beneficial like the fruit of knowledge of Good & Evil, cultural assimilation undermines Jewish identity: the oath sworn brit, not to worship foreign Gods. Profaning a Torah oath threatens the entire World with a Noach Shoah destruction.
This perspective raises important questions about the boundaries between Jewish thought and external influences, and the need for careful consideration when engaging with ideas from other cultures. It also highlights the tension between preserving Jewish distinctiveness, as the chosen Cohen nation and the desire to engage with, and learn from other intellectual and cultural traditions.
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