Was Jesus a Violent Rebel? (Or a Zealot?) скачать в хорошем качестве

Was Jesus a Violent Rebel? (Or a Zealot?)

Links Mentioned in this Episode: https://bartehrman.com/hebrewbible - If you’ve ever thought the Hebrew Bible was just one unified story – think again. This fall, join Dr. Joel Baden of Yale University for a brand-new, semester-long course. Across 28 in-depth lectures, you’ll uncover how this sprawling, beautiful, and often contradictory collection came together – one scroll, one editor, and one theological agenda at a time. https://bartehrman.com/NINT - Our annual conference, New Insights into the New Testament – Join over 2,000 Bible enthusiasts for a three-day virtual conference with presentations on the historical Jesus by 13 world-renowned Bible scholars. https://bartehrman.com/gospels - The New Testament books of Matthew, Mark, Luke, and John are the cornerstones of our understanding of Jesus, but how reliable are they as historical documents? This 8-lecture course is an opportunity to dive deep into the stories that have defined a faith, questioning their origins and understanding their impact. Use the code MJPODCAST for a special discount on all of these courses, including NINT. Episode Description: Welcome to Episode 144 of Misquoting Jesus with Bart Ehrman! In this thought-provoking episode, hosts Dr. Bart Ehrman—renowned New Testament scholar—and Megan Lewis tackle the perennial question: Did Jesus advocate for the violent overthrow of the Roman state? Was he a revolutionary, and do incidents like the cleansing of the Temple suggest a willingness to use violence for change? Discover the surprising academic history behind this debate, and how modern scholarship understands Jesus’ stance on violence, insurrection, and peacemaking. Was Jesus of Nazareth a pacifist, an apocalyptic prophet, or a political revolutionary bent on upending the Roman Empire? This question has intrigued scholars, theologians, and laypeople for centuries—and in this episode, Bart Ehrman and Megan Lewis dig into the latest research and enduring controversies surrounding Jesus’ stance on violence and the state. Drawing on both Gospel accounts and two centuries of historical investigation, they explore: When and why scholars first began to consider Jesus as a possible revolutionary; How sensational bestsellers like Reza Aslan’s Zealot influenced public perceptions, even if out of step with academic consensus; The meaning behind the Temple cleansing, the armed disciples in Gethsemane, and other Gospel scenes often cited as evidence for (or against) a violent agenda; Key sayings of Jesus on violence, division, and peacemaking—and how historians determine if these statements are likely authentic or later inventions; The Roman context: why calling oneself “King of the Jews” could be a death sentence, and how Roman authorities like Pilate understood and responded to perceived threats. Together, Megan and Bart unpack the difference between stories of symbolic protest (like overturning tables in the Temple) and outright revolutionary violence, highlighting how careful analysis of both context and tradition can upend simplistic narratives. 3 KEY TAKEAWAYS: 1. The Violent Revolutionary Theory Is Not Widely Supported by Scholars Today: While the idea that Jesus advocated political violence has a long history in scholarship, it remains a minority view—and one out of step with the core themes in Jesus’ teachings. 2. Gospel Stories of Violence Are Complex—and Often Misunderstood: Incidents such as the cleansing of the Temple or the swords in Gethsemane are more plausibly understood as symbolic acts or literary creations designed to make theological points, rather than literal calls to arms. 3. The Core of Jesus’ Teaching Is Pacifist and Apocalyptic: Jesus anticipated God’s imminent intervention to establish justice, not through human violence but by divine action. His recurring message emphasized love, nonviolence, and preparation for God’s coming kingdom. Key Points The theory that Jesus was a revolutionary promoting the violent overthrow of Rome originated in the 18th century and, while influential, has been largely rejected by most contemporary scholars. Reza Aslan’s Zealot popularized the idea of Jesus as a zealot for a general audience, but it does not reflect the academic consensus or acknowledge its scholarly roots. Passages such as the cleansing of the Temple have been interpreted by scholars like E.P. Sanders as enacted parables or symbolic protests, not as acts of insurrection. The story of armed disciples in Gethsemane is scrutinized: some believe it may be historically plausible (because Christian tradition would not invent insurrectionist stories), but others argue it's likely a literary device created to contextualize Jesus' saying, “Those who live by the sword die by the sword.” The phrase "I come not to bring peace, but a sword" is best understood, according to Ehrman, as a reflection of early Christian social realities rather than Jesus’ authentic teaching.