BOOKS OF THE TIMES Still a Firebrand, 2,000 Years Later ‘Zealot: The Life and Times of Jesus of Nazareth’ By DALE B. MARTIN Published: August 5, 2013 FACEBOOK TWITTER GOOGLE+ SAVE E-MAIL SHARE PRINT SINGLE PAGE REPRINTS Jesus the loving shepherd. Bringer of peace and justice. Teacher of universal morals. Jesus the rabbi. Jesus the philosopher. Jesus the apocalyptic prophet. Jesus the Christ of faith. Enlarge This Image Patricia Wall/The New York Times ZEALOT The Life and Times of Jesus of Nazareth By Reza Aslan 296 pages. Random House. $27. Related ArtsBeat: The Life of Jesus: Reza Aslan Talks About ‘Zealot’ (August 2, 2013) Op-Ed Columnist: Return of the Jesus Wars (August 4, 2013) Enlarge This Image Malin Fezehai Reza Aslan People have constructed many different Jesuses. For at least two centuries, scholars and popular writers have mined the Christian Gospels to “look behind” them, to create a portrait of Jesus, using purely modern methods: the historical Jesus as opposed to the Christ of faith. In his book “Zealot: The Life and Times of Jesus of Nazareth,” Reza Aslan follows this long tradition, settling on the hypothesis, also around for hundreds of years, that Jesus was a Jewish zealot, a rebel against Rome and the Romans’ local agents. Mr. Aslan’s book has been greeted with unwarranted controversy. Some conservatives seem offended by merely the idea that a Muslim scholar would write a book about Jesus. This should be no more controversial than a Christian scholar’s writing a book about Islam or Muhammad. It happens all the time. Nor is Mr. Aslan’s thesis controversial, at least among scholars of early Christianity. According to Mr. Aslan, Jesus was born in Nazareth and grew up a poor laborer. He was a disciple of John the Baptist until John’s arrest. Like John, Jesus preached the imminent arrival of the kingdom of God, which would be an earthly, political state ruled by God or his anointed, a messiah. Jesus never intended to found a church, much less a new religion. He was loyal to the law of Moses as he interpreted it. Jesus opposed not only the Roman overlords, Mr. Aslan writes, but also their representatives in Palestine: “the Temple priests, the wealthy Jewish aristocracy, the Herodian elite.” In the last week of Jesus’ life, Mr. Aslan writes, he entered Jerusalem with his disciples in a provocative way that recalled royal entrances described in Jewish scripture. He then enacted a violent cleansing of the Temple: something like radical street theater, except that it took place in a site of supreme holiness. Provoked by that action and his other rantings against the Temple and its caretakers, the authorities arrested Jesus. The Romans crucified him as a rebel, a zealot and a pretender to the Judean throne. The charge on the cross is historical: the Romans took Jesus as claiming to be the messianic king of the Jews. Since only the Roman Senate could appoint kings within the Empire, claiming to be a king was treasonous and punishable by the worst kind of death: torture and crucifixion. Mr. Aslan’s thesis is not as startling, original or “entirely new” as the book’s publicity claims. Nor is it as outlandish as described by his detractors. That Jesus was a Jewish peasant who attempted to foment a rebellion against the Romans and their Jewish clients has been suggested at least since the posthumous publication of Hermann Samuel Reimarus’s “Fragments” (1774-78). The most famous case for the thesis is the 1967 book by S. G. F. Brandon, “Jesus and the Zealots.” Mr. Aslan follows Mr. Brandon in his general thesis as well as in many details, a borrowing that should have been better acknowledged. (Mr. Brandon gets only a cursory mention in the notes.) And the basic premise that Jesus was zealous for the political future of Israel as the kingdom of God on earth is neither new nor controversial. (Mr. Aslan does not fall into the anachronism of making Jesus a member of the Zealot Party as described by Josephus. He knows that party did not exist in Jesus’ day but arose later. Mr. Aslan means zealot with a small “z.”) A real strength of the book is that it provides an introduction to first-century Palestine, including economics, politics and religion. Mr. Aslan uses previous scholarship to describe the precarious existence of Jewish peasants and the lower classes, and how the Romans and the Jewish upper class exploited the land and the people. He explains not just the religious but also the economic significance of the Temple, and therefore the power of the priestly class controlling it.
Posted on: Thu, 08 Aug 2013 17:59:44 +0000
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