The Galileans in the light of Josephus'<i>Vita</i>

Freyne, Sean

doi:10.1017/s0028688500022414

Cited by 4 publications

(1 citation statement)

References 3 publications

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“…Agricultural specialisation shifted production from small household consumption to estate farming, resulting in peasants being driven from their land to marginal lands or they were assimilated as tenants on farms. Sean Freyne (2000a) commented saying that:…”

Section: Challenges On Their Livelihoodmentioning

confidence: 99%

Welcoming outsiders: The nascent Jesus community as a locus of hospitality and equality (Mk 9:33–42; 10:2–16)

Dube

2014

In die Skriflig/In Luce Verbi

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The recent global economic crisis left millions of people destitute without formal work and further alienated the poor from the rich. As a remedy, modern Neoliberalism proposes that the poor must hope and steadily work their way up the economic ladder. What is the solution to such unbridgeable social and economic chasm? This article used the contemporary situation of economic inequality to imagine events during the first century, during Jesus’ time, whereby the rich increasingly amassed wealth to the disadvantage of the poor majority. In this article, Mark 9:33–42 and 10:10–16 was used to explore how Jesus developed an alternative economic system − one that contrasted itself in every respect from that of the hierarchical and patriarchal Roman Empire. This article argued that Jesus formed communities that directly responded to the economic challenges faced by the landless and the homeless majority by creating an alternative economy based on love and hospitality. This was done by proposing that Mark 9:33–42 and 10:2–16 are amongst the passages where the two rival economies were contrasted by way of two different household economies. Firstly, the economic system outside the house that typified the hierarchical Roman economy, and secondly, the economic system inside the house that referred to Jesus’ alternative system whereby he taught his disciples to welcome the homeless, the landless and the poor. Before developing this further, the plausible social context of the stories was attended to.

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Section: Challenges On Their Livelihoodmentioning

confidence: 99%

Welcoming outsiders: The nascent Jesus community as a locus of hospitality and equality (Mk 9:33–42; 10:2–16)

Dube

2014

In die Skriflig/In Luce Verbi

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Galilee-Jerusalem Relations According to Josephus'Life

Freyne¹

1987

New Testam. Stud.

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Josephus'Liferaises many important literary and historical questions that are not easily resolved. This may explain why, for the most part, it has been ignored by New Testament scholars, despite the fact that it is the only extant writing from the first century that bears directly on Galilean life and culture and was written by somebody with immediate experience of that location. Its tendentious character has been ably exposed by Shaye Cohen's study,Josephus in Galilee and Rome. His Vita and Development as an Historian, Leiden, Brill, 1979. Yet it can still yield invaluable information on social relations within the province, provided we approach it in the proper critical fashion, framing our questions carefully and being attentive to the presuppositions of the author.

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1986

Josephus Flavius Und Die Samaritaner

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The Galileans in the light of Josephus'Vita

Cited by 4 publications

References 3 publications

Welcoming outsiders: The nascent Jesus community as a locus of hospitality and equality (Mk 9:33–42; 10:2–16)

Welcoming outsiders: The nascent Jesus community as a locus of hospitality and equality (Mk 9:33–42; 10:2–16)

Galilee-Jerusalem Relations According to Josephus'Life

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