Biography[ edit ] David Flusser was born in Vienna on September 15, There he met a pastor, Josef Perl, who piqued his interest in Jesus and Christianity. He later taught in the Comparative Religions department for many years, mentoring many future scholars. Flusser died in Jerusalem on September 15, , on his 83rd birthday. Flusser on Jesus[ edit ] Flusser scrutinized the ancient Jewish and Christian texts for evidence of the Jewish roots of Christianity. While critically distinguishing the historical Jesus from the portrayal in the Gospels and other Christian writings, Flusser saw Jesus as an authentic Jew, misunderstood by his followers.
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Steven Notley. In this biography, Flusser tells what he learned in a lifetime of studying the life and teachings of Jesus of Nazareth. The book is especially significant for researchers of the Synoptic Gospels because Flusser follows the synoptic theory of the late Robert Lindsey.
In the first chapter of the book p. The town was one of the great centers of pilgrimage in Central Europe. Because of the humane atmosphere in Czechoslovakia at that time, I did not experience any sort of Christian aversion to my Jewish background. In particular, I never heard any accusation of deicide directed against my people. The strong emphasis which this pastor and his fellow brethren place on the teaching of Jesus and on the early, believing community in Jerusalem stirred in me a healthy, positive interest in Jesus, and influenced the very understanding of my own Jewish faith as well.
Interacting with these Bohemian Brethren played a decisive role in the cultivation of my scholarly interests; their influence was one of the foremost reasons that I decided to occupy myself with the person and message of Jesus. Later in life I became interested in the history of the Bohemian Brethren, and I discovered links between this group and other similar movements in the past and present. I have since had the honor to become acquainted with members of one such movement having spiritual links to the Bohemian Brethren—the Mennonites in Canada and the United States.
When my German book on Jesus was first published, a leading Mennonite asked me if the book were Christian or Jewish. These premises did not originate with Jesus. On the contrary, his critical assault stemmed from attitudes already established before his time. Revolution broke through at three points: the radical interpretation of the commandment of mutual love, the call for a new morality, and the idea of the kingdom of heaven….
Rabbi Abbahu lived about A. We have already seen that Rabbi Hanina believed that one ought to love the righteous and not hate the sinner.
Yet, influences do not explain everything. It was then, more or less, a general opinion that calamity—and illness—was a punishment for sin. It could be argued, therefore, that these men were greater sinners than other Galileans.
Jesus did not reject this general opinion, but at the same time he rejected the current application of this view as simplistic.
Later on, being in Jerusalem he saw the imminent catastrophe as almost inevitable Luke The future destruction of Jerusalem could have been avoided, if it had chosen the way of peace and repentance.
Man cannot measure it, but he can grasp it. It leads to the preaching of the kingdom in which the last will be first, and the first last.
It is at once profoundly moral, and yet beyond good and evil. Socrates questioned the intellectual side of man. Jesus questioned the moral. Both were executed. Can this be mere chance? According to Jesus, therefore, there are individuals who are already in the kingdom of heaven. This is not exactly the same sense in which the rabbis understood the kingdom. For them the kingdom had always been an unchanging reality, but for Jesus there was a specific point in time when the kingdom began to break out upon earth.
He is the only Jew of ancient times known to us who preached not only that people were on the threshold of the end of time, but that the new age of salvation had already begun….
For this reason he demanded of some that they should leave everything behind and follow him. We do not mean to assert that Jesus wanted to found a church or even a single community, but that he wanted to start a movement. Stated in exaggerated ecclesiological terms, we might say that the eruption of the kingdom of heaven is a process in which ultimately the invisible Church becomes identical with the visible.
That which Jesus recognized and desired is fulfilled in the message of the kingdom. Human dignity becomes null and void, the last become first, and the first become last. The poor, the hungry, the meek, the mourners, and the persecuted inherit the kingdom of heaven.
His revolution has to do chiefly with the transvaluation of all the usual moral values, and hence his promise is specially for sinners.
Jesus found resonance among the social outcasts and the despised, just as John the Baptist had done before him. Even the non-eschatological ethical teaching of Jesus can presumably be oriented toward his message of the kingdom. Since Satan and his powers will be overthrown and the present world-order shattered, it is to be regarded almost with indifference, and ought not to be strengthened by opposition.
For when the kingdom of God appears, all this will vanish. Then he appeared to more than five hundred brethren at one time…. Then he appeared to James, then to all the apostles. Or, as it more likely, did he believe that he would rise from the dead?
Jesus was taken straightway to Pilate. By: Jerusalem Perspective.