Galilean spring

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The first phase of the appearance of Jesus of Nazareth is referred to as the Galilean Spring in the biblical interpretation . Anyone using this term assumes that there was a period of fascination in which Jesus was generally accepted before his opponents formed and the conflict escalated.

Spring in Galilee (Kursi National Park).

Coining of the term

The phrase “Galilean Spring” comes from Karl Theodor Keim (1871) and was meant quite literally by him. He accurately dated the individual phases of Jesus' public activity and assigned the months from March to July of the year 34 to the “first happy period”. In addition, he also used the formulation metaphorically and contrasted “the young green, the fragrant flowers” ​​with the summer heat and heavy thunderstorms, which means the aggressive mood that Jesus increasingly encountered. The Galilean Spring was a phase in the life of the historical Jesus that he essentially carved out of Matthew 4 : 12–10 : 42.

Resumption of the term

Around a hundred years later, the formulation was positively resumed in exegesis. According to Franz Mußner , the first part of Mark's Gospel (Chapters 1-6) would be aptly characterized as the “Galilean Spring” . He contrasted this spring, which he also called the time of the offer, with the subsequent “Galilean crisis”, a time of rejection.

Demarcation

Since both Keim and Mußner start from conflicts between Jesus and other Galieans, there is a difference to the constructions of a "Galilean Jesus", as they have been tried again and again since Ernest Renan's book The Life of Jesus (1863). It is assumed that a person's mentality is shaped by the landscape in which they grow up, and from this it can be concluded that there was a fundamental opposition between Galileans and Judeans. The attractive thing about this model is that "in this way, the scanty data about Jesus and his socialization can be supplemented and large information gaps can - apparently - be filled by generalizations."

reception

Although neither Keim nor Mußner met with the unanimous approval of other experts, the term “Galilean Spring” is widely received today, be it as the title of a series of exercises, as a devotion (contrasted with the “Arab Spring”), as the motto of a study trip to Israel.

literature

  • Karl Theodor Keim: The story of Jesus clearly told based on the results of today's science , Zurich 1871 ( online )
  • Adolf Hilgenfeld : Theodor Keim's Galilean Spring . In: Journal for Scientific Theology, 14th year, Leipzig 1871, pp. 576-587.
  • Franz Mußner: Was there a “Galilean crisis”? (1973) In: Jesus von Nazareth in the environment of Israel and the early church: collected essays ( Scientific studies on the New Testament 111), Mohr Siebeck, Tübingen 1999, ISBN 3-16-146973-9 , pp. 74-85.
  • Martin Leutzsch : Jesus the Galileans . In: World and Environment of the Bible 2/2002, pp. 7–13.

Individual evidence

  1. ^ A b Karl Theodor Keim: History of Jesus . S. 201 .
  2. ^ Adolf Hilgenfeld: Theodor Keim's Galilean Spring . S. 576 .
  3. ↑ Franz Mußner: Was there a Galilean crisis? S. 75 .
  4. ↑ Martin Leutzsch: Jesus the Galilean . S. 11 .
  5. ↑ Galilean Spring: Daily Exercises on the Gospel of Mark. In: Swiss Catholic Bibles. Retrieved March 5, 2018 .
  6. ↑ Daniel Eschbach: No alternative to Jesus. In: ERF. Retrieved March 5, 2018 .