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Most scholars who study the Historical Jesus and Early Christianity believe that the Canonical Gospels and life of Jesus must be viewed as firmly placed within his historical and cultural context, rather than purely in terms of Christian orthodoxy.〔Fredriksen, Paula (1988). ''From Jesus to Christ'' ISBN 0-300-04864-5 pp. ix-xii〕〔Sanders, E.P. (1987). ''Jesus and Judaism'', Fortress Press ISBN 0-8006-2061-5 pp. 1-9〕 They look at the "forces" such as the Oral Gospel tradition which were in play regarding the Jewish culture at that time, and the tensions, trends, and changes in the region under the influence of Hellenism and the Roman occupation. Thus, the cultural and historical context of Jesus is that of 1st century Galilee and Roman Judea, and the traditions of Second Temple Judaism. By Pompey's 64 BCE siege of Jerusalem, the partially Hellenized territory had come under Roman imperial rule, with the rise of the Herodian family, as a valued crossroads to trading territories and buffer state against the Parthian Empire. Beginning in 6 CE, with the discredit and fall of Herod's son Archelaus, Roman prefects were appointed whose first duty to Rome was to maintain order through a political appointee the High Priest. After the uprising by Judas the Galilean, during the Census of Quirinius (6 CE) and before Pilate (26 CE), in general, Roman Judea was troubled but self-managed, and occasional riots, sporadic rebellions, and violent resistance were an ongoing risk. Throughout the third quarter of the first century, the conflict between the Jews and the Romans gave rise to increasing tensions. Before the end of the third quarter of the first century, these tensions culminated with the first Jewish-Roman War and the destruction of the Second Temple in Jerusalem. This war effectively flattened Jerusalem, though there is a possibility that the Cenacle survived, and the city was later renamed as a Roman settlement (Aelia Capitolina) from which Jews were forbidden to live; resulting in the loss of records that relate to early Christianity in Jerusalem. == Factions, groups and cults in the Roman period == Historians seek to understand where Jesus and his followers fit among other Jewish factions at the time. According to the Jewish-Roman historian Flavius Josephus, the three parties in contemporary Judaism were the Pharisees and Sadducees and Essenes, the last of these three being apparently marginalized and in some cases retired to quasi-monastic communities. Josephus also speaks of "Fourth Movement" ''Zealots'', ''Lestai'' or ''Sicari''. Scholars refer to the religious background of the early 1st century to better reconstruct Jesus' life. Some scholars identify him with one or another group. Pharisees were a powerful force in 1st-century Judea. Early Christians shared several beliefs of the Pharisees, such as resurrection, retribution in the next world, angels, human freedom, and Divine Providence.〔"Pharisees", Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005〕 After the fall of the Temple, the Pharisaic outlook was established in Rabbinic Judaism. Some scholars speculate that Jesus was himself a Pharisee.〔Based on a comparison of the gospels with the Talmud and other Jewish literature. Maccoby, Hyam ''Jesus the Pharisee,'' Scm Press, 2003. ISBN 0-334-02914-7; Falk, Harvey ''Jesus the Pharisee: A New Look at the Jewishness of Jesus,'' Wipf & Stock Publishers (2003). ISBN 1-59244-313-3.〕 In Jesus' day, the two main schools of thought among the Pharisees were the House of Hillel, which had been founded by the eminent Tanna, Hillel the Elder, and the House of Shammai. Jesus' assertion of hypocrisy may have been directed against the stricter members of the House of Shammai, although he also agreed with their teachings on divorce.〔Neusner, Jacob (2000). ''A Rabbi Talks With Jesus''. Montreal; Ithaca: McGill-Queen's University Press. ISBN 978-0-7735-2046-2. Rabbi Neusner contends that Jesus' teachings were closer to the House of Shammai than the House of Hillel.〕 Jesus also commented on the House of Hillel's teachings (Babylonian Talmud, Shabbat 31a) concerning the greatest commandment and the Golden Rule. Historians do not know whether there were Pharisees in Galilee during Jesus' life, or what they would have been like.〔Funk, Robert W. and the Jesus Seminar. ''The acts of Jesus: the search for the authentic deeds of Jesus.'' HarperSanFrancisco. 1998.〕 Sadducees were particularly powerful in Jerusalem. They accepted the written Law only, rejecting the traditional interpretations accepted by the Pharisees, such as belief in retribution in an afterlife, resurrection of the body, angels, and spirits. After Jesus caused a disturbance at the Temple, it was to have been the Sadducees who had him arrested and turned over to the Romans for execution. After the fall of Jerusalem, they disappeared from history.〔"Sadducees". Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005〕 Essenes were apocalyptic ascetics, one of the three (or four) major Jewish schools of the time, though they were not mentioned in the New Testament.〔Based on a comparison of the gospels with the Dead Sea Scrolls, especially the Teacher of Righteousness and Pierced Messiah. Eisenman, Robert ''James the Brother of Jesus: The Key to Unlocking the Secrets of Early Christianity and the Dead Sea Scrolls,'' Penguin (Non-Classics), 1998. ISBN 0-14-025773-X; Stegemann, Hartmut ''The Library of Qumran: On the Essenes, Qumran, John the Baptist, and Jesus.'' Grand Rapids MI, 1998. See also Broshi, Magen, "What Jesus Learned from the Essenes", ''Biblical Archaeology Review,'' 30:1, pg. 32–37, 64. Magen notes similarities between Jesus' teachings on the virtue of poverty and divorce, and Essene teachings as related in Josephus' ''The Jewish Wars'' and in the Damascus Document of the Dead Sea Scrolls, respectively. See also Akers, Keith ''The Lost Religion of Jesus.'' Lantern, 2000. ISBN 1-930051-26-3〕 Some scholars theorize that Jesus was an Essene, or close to them. Among these scholars is Pope Benedict XVI, who supposes in his book on Jesus that "it appears that not only John the Baptist, but possibly Jesus and his family as well, were close to the Qumran community."〔Joseph Ratzinger, Pope Benedict XVI, Jesus of Nazareth, p. 14〕 Zealots were a revolutionary party opposed to Roman rule, one of those parties that, according to Josephus inspired the fanatical stand in Jerusalem that led to its destruction in the year 70 AD/CE.〔"Zealots". Cross, F. L., ed. The Oxford Dictionary of the Christian Church. New York: Oxford University Press. 2005〕 Luke identifies Simon, a disciple, as a "zealot", which might mean a member of the Zealot party (which would therefore have been already in existence in the lifetime of Jesus) or a zealous person.〔 The notion that Jesus himself was a Zealot does not do justice to the earliest Synoptic material describing him.〔"Jesus Christ". Cross, F. L., ed. The Oxford Dictionary of the Christian Church. New York: Oxford University Press. 2005〕 Alternatively, according to Dale Martin of Yale 〔http://oyc.yale.edu/transcript/881/rlst-152〕 and supported by Bart Ehrman,〔http://www.ibtimes.co.uk/was-jesus-tooled-bible-analysis-claims-disciples-carried-weapons-during-passover-1466223〕 as well as an essay by James Still.〔http://infidels.org/library/modern/james_still/jesus_trial.html〕 Jesus has been cast in a Zealot/violent apocalyptic light. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Historical background of the New Testament」の詳細全文を読む スポンサード リンク
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