Jesus movement

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The term Jesus movement is often used for Jesus of Nazareth and his followers in the context of historical research on Jesus based on social science .

Concept and scientific context

The term “Jesus Movement” was spread in the German-speaking area by Gerd Theißen ; in particular his book from 1977 on the “ Sociology of the Jesus Movement ” triggered a lasting discussion. Theißen understood the Jesus movement to be an “inner-Jewish renewal movement in the Syrian-Palestinian area approx. 30 - 70 AD, brought about by Jesus.” However, the term is mostly limited to the time before Jesus' death. The original Christianity before its final separation from Judaism is then not included. Since the proclamation of the kingdom of God is seen as the goal of the Jesus movement, it is sometimes referred to as the "basileia movement" (from the Greek βασιλεία τοῦ Θεοῦ basileia tou theou - the rule of God).

Research on the Jesus movement uses sociological , socio-historical and cultural anthropological approaches. In this way, attention is drawn not only to the individual Jesus of Nazareth, but to the group of followers belonging to Jesus.

“Jesus movement” is sometimes used in classic historical-critical text analyzes as a synonym for the followers of Jesus. In other studies, sociological terms guide the intention to learn, but no reference is made to a general theory. The concept of charismatic rule or charismatic movement, which goes back to Max Weber , provides a theoretical basis . Without Weber himself speaking of the Jesus movement, scattered remarks by him about the disciples of Jesus and early Christianity are known. According to an assessment from 1987, the paradigm of charismatic rule is widely accepted in the sociology of religion and is also occasionally used as a basis in historical biblical studies.

Sociological characterization

Theissen's analysis of the Jesus movement highlights u. a. their wandering radicalism . According to Theißen, this was characterized by three roles . There were the wandering charismatics who wandered around according to the ethos of wandering radicalism (homelessness, family distance, criticism of property and non-violence). The wandering charismatics came from local churches outside the big cities. The local congregations were formed by sympathizers of the Jesus movement and served the traveling charismatics as a material basis. The wandering charismatics were recognized by the local congregations as spiritual authorities. Wandering charismatics and local congregations legitimized themselves as “revelators” from their close relationship with Jesus.

This interpretation has been criticized on various occasions. Thus Lk 10.2 to 11  EU also because many in day trips to coped with distances in lower Galilee understood as a temporary release to the mission. According to RA Horsley, Jesus' ethics were not primarily aimed at wandering disciples, but the goal of the Jesus movement was a reorganization of village society in the sense of a radical egalitarianism . This social utopia, in turn, is relativized by W. Stegemann as anachronistic for a hierarchical, patriarchal society. The transformation of the social order was expected by God alone, according to a benevolent patron - client model, perhaps also as a hope for the re-establishment of a just Davidic kingdom. KE Corley points out that leaving the extended family permanently would have harmed socially dependent people, especially women and children. The journeys of the Logienquelle rather reflected the everyday life of the lower class. For example, women often traveled from town to town to do business. In the 19th century there was an interpretation of Jesus that saw him as a unique genius . The liberation theologian and feminist Elisabeth Schüssler-Fiorenza turns against remnants of this view . Jesus should not be separated “as a historical artifact from the movement of his followers”. The positivist reconstruction of real words and deeds of Jesus objectifies the masculinity of Jesus as a fact that has fundamental importance for faith (in connection with the expectation of historical Jesus research to establish Christian identity). She also rejects the image of Jesus as a “feminist hero”. This promotes not only androcentrism , but also anti-Judaism : Jesus appears as a radical innovator in contrast to Judaism .

Relationship to other contemporary groupings

In order to avoid thinking about superiority in relation to the Jesus movement, Schüssler Fiorenza speaks of an emancipation movement instead of a renewal movement. She sees it as "one of several Jewish apocalyptic resistance movements against Roman imperial rule."

Some researchers see the origins of the Jesus movement in the discipleship of John the Baptist . Partial parallels in the goals, ethics or way of life are recognizable to Pharisees , Zealots , the suspected Qumran community, Essenes and Cynics . However, a direct influence of the latter is mostly denied.

literature

  • Michael N. Ebertz: The charisma of the crucified: on the sociology of the Jesus movement. Mohr, Tübingen 1987, ISBN 3-16-145116-3 .
  • Wolfgang Stegemann : Jesus and his time. Biblical Encyclopedia, Vol. 10, Kohlhammer, Stuttgart 2010, ISBN 978-3-17-012339-7 .
  • Gerd Theißen : Sociology of the Jesus Movement. A contribution to the genesis of early Christianity. Christian Kaiser, 7th edition. Gütersloh 1997 (1st A. 1977).

Individual evidence

  1. ↑ a b Wolfgang Stegemann: Jesus and his time. Biblical Encyclopedia, Vol. 10, Kohlhammer, Stuttgart 2010, ISBN 978-3-17-012339-7 , pp. 257-262.
  2. ↑ Gerd Theißen: Sociology of the Jesus Movement. A contribution to the genesis of early Christianity. Christian Kaiser, 7th edition. Gütersloh 1997 (1st A. 1977). Quoted from Michael Schäfers: Prophetic power of the church's social teaching ?: Poverty, work, property and economic criticism. LIT Verlag Münster, 1998, p. 91, note 63 .
  3. ↑ Michael Schäfers: Prophetic Power of Church Social Doctrine ?: Poverty, Work, Property and Economic Criticism. LIT Verlag Münster, 1998, p. 91, note 63 .
  4. ↑ a b Emilio Voigt: The Jesus Movement: Backgrounds of its Origin and Spread: a historical-exegetical investigation of the motives for following Jesus. W. Kohlhammer Verlag, 2008. Online excerpt .
  5. ↑ a b Wolfgang Stegemann: Jesus and his time. Biblical Encyclopedia, Vol. 10, Kohlhammer, Stuttgart 2010, ISBN 978-3-17-012339-7 , p. 299.
  6. ↑ Wolfgang Stegemann: Jesus and his time. Biblical Encyclopedia, Vol. 10, Kohlhammer, Stuttgart 2010, ISBN 978-3-17-012339-7 , pp. 114f.
  7. ↑ Michael N. Ebertz: The Charisma of the Crucified: to the sociology of the Jesus movement. Mohr, Tübingen 1987, ISBN 3-16-145116-3 , pp. 10-12. Online excerpt .
  8. ↑ Gerd Theißen: Sociology of the Jesus Movement. A contribution to the genesis of early Christianity. 7th edition. Chr. Kaiser, Gütersloh 1997 (1. A. 1977) ISBN 3-579-05035-4 . Excerpts ( Memento from May 3, 2005 in the Internet Archive ) ( RTF ; 87 kB)
  9. ↑ Wolfgang Stegemann: Jesus and his time. Pp. 260-262, 322-325.
  10. ↑ Elisabeth Schüssler Fiorenza: Jesus - Miriam's child. Sophia's prophet. Critical inquiries from feminist christology. Chr. Kaiser, Gütersloh 1997, ISBN 3-579-01838-8 , pp. 137f.
  11. ↑ Jesus - Miriam's Child, Sophias Prophet , pp. 142–144.
  12. ↑ Jürgen Becker: Jesus of Nazareth. Walter de Gruyter, Berlin 1995, p. 61f.
  13. ↑ Jens Schröter: Jesus of Nazareth. 2006, pp. 133-140.