Sentences with phrase «jewish peasant»

Language: English Genre: Musical / Drama MPAA rating: G Director: Norman Jewison Actors: Topol, Norma Crane, Leonard Frey Plot: Tevye is a milkman, a Jewish peasant in pre-Revolutionary Russia who tries to adhere to tradition while his daughters grow up and the world changes.

«Jesus was an illiterate Jewish peasant / carpenter / simple preacher man who suffered from hallucinations».

The pre-Easter Jesus was a Jewish peasant; the post-Easter Jesus becomes King of Kings and Lord of Lords.

some things never change you are still toting the line «Jesus was an illiterate Jewish peasant», which acknowledges his existence but still can not speak against Luke 4, where it states He read from the scroll.

@mike You said: «some things never change you are still toting the line «Jesus was an illiterate Jewish peasant», which acknowledges his existence but still can not speak against Luke 4, where it states He read from the scroll.

Jesus is variously represented as a marginal Jew (John Meier), a Mediterranean Jewish peasant (John Dominic Crossan), a wandering Cynic preacher (Burton Mack), a Jewish revolutionary (S. G. F. Brandon), a Galilean holy man (G. Vermes) and so on.

Jesus was actually only an illiterate Jewish peasant / carpenter / simple preacher man who suffered from hal - lucinations and who has been characterized anywhere from the Messiah from Nazareth to a mythical character from mythical Nazareth to a mam - zer from Nazareth (Professor Bruce Chilton, in his book Rabbi Jesus).

Jesus was an illiterate Jewish peasant / carpenter / simple preacher man who suffered from hallucinations (or «mythicizing» from P, M, M, L and J) and who has been characterized anywhere from the Messiah from Nazareth to a mythical character from mythical Nazareth to a ma - mzer from Nazareth (Professor Bruce Chilton, in his book Rabbi Jesus).

He finds the religious portrayals of Jesus as an exorcist (Graham Twelftree), a Jewish peasant cynic (John Dominic Crossan), a prophet of social change (Gerd Thiessen), as a Gnostic teacher (Elaine Pagels), or as an eschatological prophet (E.P. Sanders) as exasperating to the befuddled layperson.

Or in this Galilean Jewish peasant who saw things very differently?

«I do not accept the divine conception of either Jesus or Augustus as factual history, but I believe that God is incarnate in the Jewish peasant poverty of Jesus and not in the Roman imperial power of Augustus.»

Jesus was an illiterate Jewish peasant / carpenter / simple preacher man who suffered from hallucinations (or «mythicizing» from P, M, M, L and J) and who has been characterized anywhere from the Messiah from Nazareth to a mythical character from mythical Nazareth to a mamzer from Nazareth (Professor Bruce Chilton, in his book Rabbi Jesus).

Spirit moves through all, including an illiterate Jewish peasant / carpenter / simple preacher man who suffered from hallucinations.

Jesus was an illiterate Jewish peasant / carpenter / simple, dirty (a new book), sometimes sick (the same book) preacher man who suffered from hallucinations (or «mythicizing» from P, M, M, L and J) and who has been characterized anywhere from the Messiah from Nazareth to a mythical character from mythical Nazareth to a ma - mzer from Nazareth (Professor Bruce Chilton, in his book Rabbi Jesus).

The Jewish peasants, out of whose profound moral intuitions Christianity came, had no idea of managing a complex society.

Not exact matches

Historical critics are not immune to this danger, as Luke T. Johnson observes about John Dominic Crossan's 1991 work, The Historical Jesus: The Life of a Mediterranean Jewish Peasant: «Does not Crossan's picture of a peasant cynic preaching inclusiveness and equality fit perfectly the idealized ethos of the late 20th - century academic?»

It portrays Jesus as a «peasant Jewish Cynic,» whose conception of the kingdom of God involved «a religious and economic egalitarianism that negated alike and at once the hierarchical and patronal normalcies of Jewish religion and Roman power.»

There were splendid buildings erected under Herod and his successors in Jerusalem and other Jewish cities — palaces, theatres, hippodromes — but no mention of them occurs in the gospel record; from the gospels we learn nothing at all about the economic situation in Palestine, except that there were peasants and fishermen, hand workers and merchants, rich and poor — and all this only incidentally, mostly from the parables.

In much more detail Crossan argues for the centrality of «magic and meal» as that which characterizes the Historical Jesus whom he paints to be a Jewish charismatic peasant cynic (Crossan, 1991: 303 - 353).

Whereas Vermes first stakes out a topic and then works his way to particulars by adducing historical considerations, Crossan isolates a cluster of sayings on a topic, considers only the earliest and doubly attested, and then compares the treatment of the theme with Greek as well as Jewish materials in order to develop an interpretation based on anthropological studies of Mediterranean peasants.

Though Crossan says that «Jesus» Jewishness is particularly important in terms of the body / society interaction» (body as microcosm), there is virtually nothing particularly Jewish left in Crossan's portrait of this Mediterranean peasant.

And I doubt very much if Jewish police or Roman soldiers needed to go too far up the chain of command in handling a Galilean peasant like Jesus.

Miserable, powerless peasants make their Jewish...