How Did Jesus Break The Rules Of His Time? Essay

Peter Wehner’s article, “What Wouldn't Jesus Do?” highlights the peculiar political climate of the 2016 election, as some of the most despised candidates to have ever run for presidency campaign. Wehner writes this article in an attempt to persuade those who are Christian (specifically Evangelical) to not support the candidate Donald Trump and gives reason through both fact and opinion. While some of the arguments are valid, Wehner writes an overly one-sided piece. He provides few facts and bases all of his claims off his own thoughts and opinions, leading to an extremely biased article that lacks consideration and panders to a specific crowd.

In Helena Maria Viramontes’s, “Under the Feet of Jesus,” the description of tools within a tool box, their significance to the protagonist, and disrespect of the main character, Estrella, is described. These descriptions are brought through the intention that the reader will apply meaning to the tools, having a purpose within their toolbox. In this passage from the novel, “Under the Feet of Jesus,” Viramontes uses selective detail, figurative language and tone to develop Estrella’s character. In the beginning of the passage Estrella is portrayed as an indecent character through the use of selective detail.

By the time of Jesus’ life in Palestine, participation in the Pan-Hellenic world was redefining what it meant to be Jewish. Hellenistic Jews adapted to the new culture, while the Pharisees fought this assimilation by choosing a strict interpretation of Jewish law (Smarr 1/18). Into this picture steps Jesus. It is my interpretation that the Jesus depicted by the Gospel of Matthew does not intend to be a radical revolutionary seeking to establish an entirely new faith, but a reformer attempting to revive the moral and spiritual strength of Judaism, yet Jesus’ message of love and mercy as a formula for human relationship departs radically from the traditional Jewish emphasis on law and justice. I attempt to prove this through

After exhibiting the interconnecting story of Jesus’ birth to the prophecy, Matthew continues to portray how Jesus’ theology and teachings are founded on the commandments. As Professor Smarr asserted, Jesus is seen more of a “moral-religious teacher” (Smarr 18 January 2012) rather than “a warrior king who will vanquish the Romans” (Smarr 18 January 2012) as demonstrated in Mark’s Gospel. After accumulating a small group of Jewish followers, he begins to preach what is known as the Sermon on the Mount. In one of the descriptions, he stated that other should not think “ . . . that [I] have come to abolish the law or the prophets; I have not to abolish but to fulfill” (Matthew 5:17). He unquestionably declares that he grounds his teachings on the established Jewish laws. On top of that, he reinforces it by telling the crowd that “whoever breaks one of the least of these commandments, and teaches others to do the same, will be called least in the kingdom of heaven . . .” (Matthew 5:19). These laws are in no way replacements for the law

In all of the readings, each author discussed theological and social trends held by the church and other individuals in society regarding the way children are viewed and treated.

3. How would you personally answer Jesus’ question, “But who do you say that I am?” Describe your own beliefs about Jesus.

In The Judaeo-Christian Tradition by Jack H. Hexter, the trial of Jesus is addressed in an unorthodox perspective. The trial of Jesus incorporates two trials: the Roman trial and the Jewish trial. In Hexter's book the Roman trial is addressed in great length while the Jewish trial is almost unaddressed. Hexter provides a perspective of the trial of Jesus with only one cause: the charge of sedition, for claiming to be king of the Jews. By using the four gospel texts, Hexter's view is illuminated and we find crucial aspects to the trial that not only counter Hexter's view on the sedition charge but also provide evidence for other important charges. Themes other than the charge of sedition supporting Hexter's perspective include, the

raises the issues of Jesus simply as a man who was good or that it

ideas of God the Father, Jesus the Son of God and the Holy Spirit in

“Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him” (Bible). Jesus was publicly crucified because of his unwillingness to conform with the world’s beliefs. While The Misfit is not killed for his abnormal way of life, he is sent to prison. Although the world has an opposing opinion of what is right neither Jesus Christ or The Misfit back away from their own morals. Jesus Christ was a “misfit” in his own society.

An angel appeared before a woman named Mary and stated to her that she would give birth to a son. She would name her son Jesus. Mary being a virgin gave birth to a child, conceived by God through his Spirit. Jesus being conceived in a supernatural manner became man and God in one creation. God became incarnate in this child who became known by the name of Jesus (Mathew 1:18-25) . Jesus was a Palestinian Jew, born in a town south of Jerusalem, raised in Nazareth in a small village in Galilee. Jesus was not any ordinary child. Jesus was the son of the living God. Not only was He the son of Mary, He was foremost the Son of God. He was incarnated sent to us for the redemption of all mankind. So how do we handle the incarnation of God?

“Who do people say that I am?” (Mark 8:27) is one of the most fundamental questions that Jesus asked his disciples. It is a question, from my personal viewpoint, that has a simple answer. Jesus is Lord! Needless to say, there is more to the identity of Jesus, but it is my belief that Jesus is the Messiah, the second person of the Holy Trinity. He is the promised Savior foretold in the Old Testament by the prophets. There is an endless list that gives Jesus titles such as Ruler and King, Master and Teacher, Savior and Christ, but in Acts 2:36 Luke writes, “God has made him both Lord and Messiah, this Jesus whom you crucified.” Jesus is the one who went to the Cross to bring humankind forgiveness, redemption, and salvation.

Some critics of this passage would argue that there are two sets of behavior standards given for Christian and Jews. In order to obtain salvation in Jewish faith one must follow the rule of like and ceremony. In order that a Christian obtain salvation they must only believe in Christ. Some were worried that this new religion would be saturated by people who wanted to commit acts against the law and still be saved because they professed to believe in Christ. The concept of grace and mercy was a foreign one and harsh judgment was a reality of the day. The other part of this verse was, is Christ a master of sin?

During the eighth and ninth centuries A.D., a new emphasis began to develop within the religion of Islam. This emphasis was a reaction against the prevailing impersonal and formal nature of Islam. For many Muslims the shari‘a, while seen as necessary, failed to satisfy their deepest spiritual longings and desires. The search for deeper meaning began with a pietistic asceticism, which in turn led to the development of the popular mystical side of Islam - known as tasawwuf or Sufism.

Although the Bible’s description of Jesus and his crucifixion has not been changed, the perception of the people about Jesus has been changing throughout the ages. The poem “The Dream of the Rood” is good example of a unique view of Jesus and his crucifixion. The poem is referred as “one of the first and most successful treatments of the crucifixion” in Old English poetry (Burrow 123).