5.2 Historischer Jesus oder älteste Jesustradition, 1978

Abstract

Luise Schottroff / Wolfgang Stegemann 5.2 Historischer Jesus oder älteste Jesustradition, 1978 1. Was kann man über den historischen Jesus sagen? Einerseits kann man sehr wenig über den historischen Jesus sagen, vor allem wenn man auf möglichst wortgetreue Zitate (verba ipsissima) und gesicherte historische Details aus ist. Das historisch sicherste und eindeutigste Geschehen, das uns von Jesus überliefert ist, ist sein Tod am Kreuz. Auch ein skeptischer Historiker wird nicht daran zweifeln, daß Jesus, ein Jude in dem damals von Römern beherrschten Israel, eine religiöse Bewegung um sich sammelte und dann durch die Römer am Kreuz hingerichtet wurde, wohl auch auf Betreiben einiger mächtiger Führer des jüdischen Volkes. Dieser Tod ist -als bloßes Faktum -durchaus ein eindeutiges Geschehen. Jesus wurde als politische Gefahr empfunden. Das Kreuz war für die Römer ein Instrument der politischen Disziplinierung der unruhigen jüdischen Bevölkerung. Gekreuzigt wurden z. B. politisch aktive Einzelpersonen, Kriegsgefangene und Flüchtlinge, die aus der eingeschlossenen, verhungernden Stadt Jerusalem herauszukommen versuchten.¹ R. Bultmann formulierte, Jesus sei gekreuzigt worden "auf Grund eines Mißverständnisses seines Wirkens als eines politischen".² Bultmann formulierte dies so, weil er zu Recht annahm, daß die Jesusbewegung keine expliziten politischen Ziele und Aktivitäten in Angriff nahm. Seine Formulierung ist jedoch insofern unzutreffend, als eine Bewegung wie die der Nachfolger Jesu für die politischen Führer dieses Landes als politische Gefahr wirken mußte. Ein Mißverständnis war sein Tod wohl nicht. Abgesehen vom Kreuzestod Jesu sind kaum gesicherte historische Details über den historischen Jesus aussagbar. Vor allem ist es nahezu vergeblich, für einzelne Worte Jesu in der Tradition der Evangelien den Nachweis historischer "Echtheit"

Reading the Bible across Contexts

“…If the request comes to pass, a failure to perform the promised duty is believed to result in negative retribution, such as contracting the illness anew. 126 Sepúlveda detects a similar pattern in the testimonies of Pentecostal healing. Prior to healing, the believer often made a promise to perform Pentecostal duties, such as evangelism, with fervor and diligence.127 One of the characteristics of the Pentecostal movement around the world is its attraction to the poor masses.…”

“…Nevertheless, it seems that many of these passages included themes and issues, such as the privileged status of the poor or marginalized (16)(17)(18)(19)(20)(21)(22)(23)(24)(25)(26)(27)(28)(29)(30)(31) and daily worry about food , that are relevant to the readers who lack material goods and experience social marginality. Some of the same texts also explicitly criticize wealth and people who have material possessions.113 Furthermore, according to many Latin American biblical scholars and popular works, Luke's gospel is read and used extensively among both Protestants and Catholic groups.…”

“…Second, when a community reads biblical texts, socio-economic status and culture affect the creation of meaning, though these seem to be subordinated to the prevailing doctrinal keys.122 Third, ordinary readers generally focus on the immediate relevance of the Bible to their present needs,123 and they often confirm their previously held beliefs .124 According to Ricoeur, texts contain a reservoir of meaning and are not exhausted by the reconstruction of authorial intent or historical meaning;125 therefore, any reader (or group of readers) may potentially bring forward new aspects of the texts. 126 Some scholars have pointed out that marginalized groups that have experienced poverty and oppression first-hand perceive the world from the viewpoint of powerlessness and exclusion.127 Therefore, they are more sensitive to the issues of injustice, power relations, and status 121 Gadamer has particularly pointed out the historical condition of all interpretations and how the interpreter is part of "a single historical horizon" even when reading texts from the past (Hans-Georg Gadamer, Truth and Method [2nd rev. ed.…”

“…For example, Mariz observes that Brazilian Pentecostal adherents, including the leaders, take quite seriously the spirit world and its relation to healing and well-being, whereas CEB pastoral agents tend to disbelieve such phenomena.135 Despite this close affinity with the dispossessed and marginalized, the new charismatics, sometimes referred to as neo-Pentecostalism, have attracted large numbers of university students, professionals, and segments of the middle class around Latin America.136 This heterogeneous movement retains the Pentecostal belief in the powerful experience of the Spirit, including the manifestations of the miraculous. It is further characterized, however, by the megachurch concept and often a strong belief in material prosperity as a response to faith, generosity toward the church, and divine intervention.137 132 Mariz,Coping with Poverty,[35][36] Ibid., Sepúlveda, "Movimiento pentecostal," [107][108][109][110]Coping with Poverty, It is somewhat ironic that Pentecostalism, which emphasizes the individual's relationship with Jesus and personal transformation (e.g., Mariz,Coping with Poverty,69;Wightman,New Bolivians,[19][20][21][22][23][24] has attracted so many of the poorest people, whereas CEBs that purport to opt for the poor seem to draw the poor who are "better off". Concerning the situation in Brazil, Mariz states that "the Catholic church opts for the poor because it is not a church of the poor.…”

“…33 3. 33 The second project started in August of 2011 and focused on two texts (2)(3)(4)(5)(6)(7)(8)(9)(10)(11)(12)(13)(14)(15)(16)(17)(18)(19)(20)(21). It culminated in an international conference, "Bible and Transformation: The Promise of Intercultural Bible Reading," held in Amsterdam (Feb 18-20, 2013 N.p.…”