Difference between revisions of "Category:Historical Jesus Studies--1960s"

Historical Jesus Studies (1960s) The page: Historical Jesus Studies--1960s includes (in chronological order) scholarly and literary works in the field of Historical Jesus Studies made in the 1960s, or from 1960 to 1969. File:Pier Paolo Pasolini.jpg Pier Paolo Pasolini Samuel Sandmel David Flusser 1960s -- Highlights Les années obscures de Jésus (Jesus of Nazareth: The Hidden Years / 1960 Aron), non-fiction The Day Christ Was Born (1960 Bishop), novel Jesus of Nazareth (1960 Bornkamm), book (English ed.) The Last Temptation (Ο τελευταίος πειρασμός / 1960 @1951 Kazantzakis / Bien), novel (English ed.) King of Kings (1961 Ray), film Il vangelo secondo Matteo (The Gospel According to St. Matthew / 1964 Pasolini), film We Jews and Jesus (1965 Sandmel), book The Passover Plot (1965 Schonfield), arch-fi Jesus (1967 Anderson), book Bruder Jesus: Der Nazarener in jüdischer Sicht (1967 Ben-Chorin), book Jesus and the Zealots (1967 Brandon), book Jesus in Selbstzeugnissen und Bilddokumenten (1968 Flusser), book Jesus Rediscovered (1969 Muggeridge), book Interpreters (1960s) Robert Aron (1898–1975) Hugh J. Schonfield (1901-1988) Malcolm Muggeridge (1903-1990) Jim Bishop (1907-1987) Samuel G.F. Brandon (1907-1971) Nicholas Ray (1911-1979) Samuel Sandmel (1911-1979) Schalom Ben-Chorin (1913-1999) David Flusser (1917-2000) Hugh Anderson (1920-2003) Pier Paolo Pasolini (1922-1975) Jeffrey Hunter (1926-1969)

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History of Research (1960s) -- Notes

• In the 1960s we see, on one hand, the first signs of a rediscovery of the Jewishness of Jesus and, on the other, a stronger emphasis on his humanity and his involvement in political and social issues.

• The success of the works of Robert Aron and Nikos Kazantzakis relied exactly on their attempt to explore some "hidden" aspects of Jesus as a human being. In the movies, Jesus became younger, more approachable and more engaged in the social life of his own time. In 1964 Pier Paolo Pasolini earned international acclaim with his sensitive portrait of a very human Jesus as the champion of the poor and the destitute. On the scholarly level, Samuel G.F. Brandon drew attention to the affinities of the Jesus movement with the revolutionary party of the Zealots and to the strong social and political implications of Jesus's preaching.

• Jewish scholars, like Robert Aron and Schalom Ben-Chorin showed how the figure of Jesus fully "belonged" to first-century Judaism, and should no longer considered a taboo in Jewish studies. David Flusser in particular emphasized the great diversity of the Jewish experience in the Second Temple period and located Jesus "on the periphery of the Essenes."