What was the context for the founding of Christianity? What ideas did Jesus of Nazareth preach?

Components of the New Testament 《新約組成部分》

请从视频30 分 41  秒 - 36：47 处找到以上问题答案。

baptism by John Jesus seems to have

30:41 embarked on his career as a preacher

30:49Jesus went throughout Galilee teaching

30:52in the synagogues and proclaiming the

30:54good news of the kingdom and curing

30:57every disease and every sickness among

31:00the people Jesus career apparently was

31:07centered mostly in the towns and

31:10villages in a few small cities in the

31:13area of the Galilee his home region

31:18Jesus ministry in the Galilee is rather

31:21complicated but I think we can begin to

31:24get the real better understanding of it

31:27through archaeology and through higher

31:29literary studies of the Gospels today

31:33those villages there were absolutely

31:36essential to his ministry he's avoiding

31:40the big towns cities probably because

31:43the elements who run those cities are of

31:46such a high class that they're probably

31:48not interested in Jesus's message

31:54whether he was himself a simple man of

31:57the people or someone far more

32:00sophisticated Jesus does seem to have

32:03pitched his message at ordinary people

32:05and to have impressed them with his

32:07healing powers healings seems to been

32:12something of a specialty of his for

32:14which he had a great reputation people

32:16would bring for miles around

32:18judging from the Gospels to bring their

32:19sick the frail to Jesus to be healed I

32:24loved the story about about Jesus

32:27reaching down and picking up the dust

32:29and mixing it with his own spit and

32:31forming a kind of healing balm that he

32:34applies to someone and it's also

32:37interesting that in one healing case

32:39Jesus sort of misses the mark embedded

32:41neste as to refine the cure that he's

32:44applying so one finds the intrusions of

32:46popular culture in these Jesus

32:48traditions that are being elaborated

32:51through natural processes of

32:53storytelling now we need to be aware

32:56that there are other miracle workers

32:58around at the time so just the idea of

33:01performing miracles is not in itself

33:04unique in the first century in one sense

33:08everyone including later in the century

33:09Vespasian's when he was becoming the

33:11Emperor where miracle workers if they

33:13were important enough what really was

33:16unusual about Jesus is why would God

33:19work to a Jewish peasant that would have

33:22struck the Roman imagination as

33:24unbelievable not that there would be

33:26miracles but that America's might be

33:28performed by Jewish peasant

33:34Jesus limited his circulation to the

33:38agrarian populace and his teaching was

33:41characterized by metaphors that would be

33:45readily understood by agrarian

33:47populations jesus said to his apostles

33:53give them something to eat they replied

33:56we have nothing here but five loaves and

34:00two fish and he said bring them here to

34:03me the feeding of the multitude is one

34:06of the few stories is told in all four

34:08Gospels that's a story near and dear to

34:10many people's heart Jesus goes into the

34:14galley and hillside he takes about five

34:17thousand people with him and it's there

34:20that they have a picnic even though

34:23there are no provisions made for that he

34:28multiplies five loaves and two fishes to

34:31feed this multitude of people well I

34:36don't think it takes rocket science to

34:38figure out why that kind of story

34:40is so endearing the four people I mean

34:42that's that some that's dinner in a

34:46shuttle behind the simple rustic imagery

34:51was the message of the coming kingdom of

34:54God and enigma Jesus did not attempt to

34:58simplify Jesus tells a parable about

35:01somebody who takes a mustard seed plants

35:05it in the ground and it grows up to be a

35:07great tree or a bush at least a we don't

35:11plain language now imagine an audience

35:13reacting to that presumably the kingdom

35:16is like this and they have to figure out

35:17what's it like you mean the kingdom is

35:19big but you just said it's a big weed so

35:21why don't you say a big cedar of Lebanon

35:23why a big weed and besides this muster

35:27we're not certain we like this mustard

35:29it's very dangerous in our fields we try

35:30to we try to control it we try to

35:32 contain it

35:33why do you mean the kingdom is something

35:35that the people try to control and

35:37contain every every reaction in the

35:40audience the audience fighting with

35:41themselves as a word

35:42answering back to Jesus is doing exactly

35:45what he wants it's making them think not

35:48about mustard of course but about the

35:49kingdom but the trap is that this is a

35:52very provocative even a weird image for

35:55the kingdom to say the kingdom is like a

35:57cedar of Lebanon everywhere everyone

35:58would you on say of course it's like a

36:01mustard seed what's going on here

36:15either people will tend to focus on 

36:19Jesus as some sort of social reformer or

36:24as an apocalyptic firebrand preaching a

36:28coming kingdom of God on earth and yet

36:32it must be recognized that those are

36:34very different images very different

36:36kinds of individuals and yet both are

36:39reflected within the Gospels tradition

36:44he may have preached social change he

36:47may have preached a new Kingdom on earth

 ——》To answer the questions above read the except and watch video from 50:00 -   54：20 要回答以上问题， 请阅读以下摘录， 并观 看视频51:51 -   54： 20处

视频 文本 video script ：

it was not a form of Jewish execution

50:05

then they brought Jesus to the place

50:07

called Golgotha which means the place of

50:12

a skull a crucifixion site was usually

50:16

near to a main road into the city it was

50:19

a warning location the uprights for the

50:21

crosses were usually left there

50:23

permanently and you have to think of

50:26

that site as not a place where people

50:28

would go regularly it's an abhorrent

50:32

site it's supposed to be a warning even

50:35

when nobody is hanging there so the idea

50:37

that would be crowds around the

50:39

crucifixion leave leave out Passover

50:40

anything like that just watching I think

50:44

most people would probably avert their

50:47

eyes and walk away because they don't

50:50

want to be on the side of the Romans who

50:52

are killing and crucifying one more

50:55

could you among the thousands who've

50:58

been crucified in the first quarter of

51:00

that century

51:05

death by crucifixion was certainly an

51:09

awful awful experience for the

51:12

persecuted individual it was slow it was

51:17

painful and it was public terror it's

51:21

not from bleeding it's not from the

51:23

wounds themselves that the death occurs

51:25

is rather a suffocation （窒息）because one

51:28

can't want hold oneself up enough to

51:31

breathe properly and so over time really

51:34

it's the exposure to the elements and

51:36

the gradual loss of breath that produces

51:41

death we don't have that much detail

51:44

about the actual crucifixion of Jesus

51:48

what we have are the stories in the

51:51Gospels and they're interestingly and

51:54appropriately the Gospel writers are

51:57drawing on Psalms the Psalms that in in

52:01the Jewish canon art are often cries to

52:04God and that's their grabbing onto that

52:06literature to shape their narrative

52:09presentation of the crucifixion

52:15those requires of terror and loneliness

52:18it really appeals to God from meaning

52:25the words that are put in Jesus's mouth

52:27and more why have you forsaken me um

52:30it's the religious power of the Psalms

52:33that is really one of those wonderful

52:35moments of concrete continuity between

52:37what this this very passionately

52:40religious first century Jew might have

52:41been thinking as he was dying this

52:44horrible death on the cross and as the

52:47 finale to this week of passionate

52:49religious excitement and commitment and

52:52and asking God what happened

53:13the plaque that was nailed to the cross

53:16is one of the few clear pieces of

53:19historical evidence that we have yes oh

53:23snaa today no Rex your daughter the

53:28plaque which names him as Jesus the King

53:32of the Jews suggests that the charge on

53:35which he was executed was one of

53:37political insurrection a threat to the

53:40Pax Romana but he's also now a victim

53:44from the Fox Romano

54:10in the year 51 of the Common Era by the

54:14shores of the Aegean Sea a visitor

54:17arrived at the Greek city of Corinth his

54:20name was Paul of Tarsus