By Markus Bockmuehl, James Carleton Paget
Redemption and Resistance brings jointly an eminent forged of participants to supply a state of the art dialogue of Messianism as a subject of political and spiritual dedication and controversy. via surveying this motif over approximately 1000 years with assistance from a centred historic and political searchlight, this quantity is bound to wreck clean flooring. it is going to function an enticing contribution to the historical past of historical Judaism and Christianity, of the advanced and sometimes difficult courting among them, and of the conflicting loyalties their hopes for redemption created vis-?-vis a public order that was once before everything pagan and later Christian. even supposing each one bankruptcy is designed to face by itself as an advent to the subject handy, the general argument unfolds a coherent heritage. the 1st components, on pre-Christian Jewish and primitive Christian Messianism, set the degree by way of picking entities that during half III are then addressed within the improvement in their specific dating in a Graeco-Roman global marked via violent persecution of Jewish and Christian hopes and loyalties. the tale is then explored past the Constantinian flip and its abortive reversal less than Julian, to the Christian Empire as much as the increase of Islam.
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Extra info for Redemption and Resistance: The Messianic Hopes of Jews and Christians in Antiquity
Sample text
15-28) constructs an analogy between Mattathias and Phinehas the priest, who ended God's wrath about the Israelites' idolatry at Baal Peor by killing one of the godless and adulterous Israelites. God rewarded Phinehas with a covenant of perpetual priesthood (Num. 25; cf. 1 Macc. 41). Another analogy highlights the Maccabaean brothers as heirs of David, again on the basis of their deeds. Mattathias' final words to his sons connects their mission to the models of Phinehas and David, as well as to the eternal covenants that God granted them both: `Phinehas, our father, never flagged in his zeal, and his was the covenant of everlasting priesthood' ...
It does not seem quite right to call the non-priestly messiah a `secular' messiah, as Wanke 1984: 169 does. However, Wanke's general conclusion is correct. On the concept of two messiahs, cf. Gese 1983:134-5: `... ' 20 Being the `son of Shealtiel', he was a Davidide; cf. 19 (LXX reading). On the problems generated by the genealogy, cf. Japhet 1993: 94-102, especially 100. Even if we follow the MT reading of 1 Chr. , Shealtiel's brother) and compare the claim in Haggai that Shealtiel was Zerubbabel's father;.
191 Maccabees describes three gener- ations of the Hasmonean dynasty, 1) Mattathias, 2) his five sons, Judas Maccabaeus, Jonathan and Simon being the most prominent, and 3) Simon's only remaining son. E. 20 Two observations counter the pro-Hasmonean presentation of the facts in 1 Maccabees. 21 Even when Simon and, afterwards, his son John Hyrcanus were sitting firmly in the saddle, there must have been considerable opposition against the Hasmonaeans within Jewish society. This can be deduced from sources such as 2 Maccabees and the Qumran documents, which suggest that non-Hasmonean priestly circles strongly opposed the Hasmonean combination of priestly and political leadership.