Estrange Roman Society From Jesus Community example essay topic

Crossan asserts that the human body is a microcosm for the body politic, citing anthropologist Mary Douglas who states, "the body is a symbol of society" (77). This means that interactions between individuals serve as the basis for the macrocosm. Individuals are confined systems with distinct boundaries that are continuously guarding against outside threats. On the macrocosmic level, the ancient Roman patron al system offered severe consequences to those who fell outside or violated social boundaries. Chapter 4 entitled "In the Beginning is the Body" recognizes Jesus as a direct risk to society because of his adherence to open commensality and radical egalitarianism. But, despite the differences that estrange Roman society from Jesus' community, the two groups are linked upon one important commonality.

Leadership power in ancient Roman society was maintained through a careful arrangement of social boundaries. These protective boundaries were symbolized by an explicit separation of the clean and unclean or the "us" and "them". This ideology was initiated at the individual level by establishing the human body as a confined system that required certain standards in order to remain "clean" and acceptable. Rules or "margins" regarding eating, drinking, and socializing between classes were strictly followed because one's home and table were the groundwork for empowering ancient Rome (68). When margins are no longer clear, the fibers that collate a national culture begin to tear at the seams.

On the macrocosmic level, ancient Roman society employed a patron al system, which was upheld by a sense of moral duty that extended through the hierarchical ranks down to the most destitute (97). This system demanded adherence to social norms and severely punished individuals who did not preserve these boundaries. For example, the leper was often characterized as one of the most unclean and despised figures of society. Crossan suggests that the leper is not a danger as a result of his medical condition, but rather because of the "symbolic contamination" that threatened to compromise the identity of society (79). The leper was perceived as unclean because his disease rendered him different than "normal" people. On the other hand, Jesus advocated open commensality, which is the acceptance of all people equally.

Jesus refused to treat the leper as an ostracized member of society and welcomed him into the Kingdom of God. This act of bringing the marginalized back into the community infuriated Rome, but spread Jesus' reputation as a "healer". Jesus' crucial purpose was not to literally heal individuals of disease, but to denounce the stigma of uncleanness associated with the destitute by receiving them back into the macrocosm (82). Crossan uses his argument of the body in relation to the macrocosm to give the reader an understanding of why Jesus, a mere Jewish peasant, encountered such resistance throughout his mission. Jesus did not meet opposition as a result of his willingness to selflessly accept others or heal the sick, but because his actions endangered the very forefront of Roman society. His radical egalitarianism, which sought to equalize all of humanity within a Kingdom of God, challenged the patron al system that protected Roman power and leadership.

Rather than follow the wishes of his family and remain in Nazareth to form a modest healing center where the sick could visit, Jesus was determined to travel in search of the needy. Jesus recognized that remaining in Nazareth would have acted to further patron al society, setting Jesus as the patron and his family as brokers seeking clients (99). Radical egalitarianism cannot coexist in a culture that permits hierarchies because such systems oppress the majority and create a society where people are not valued equally. Hence, Jesus chose to wander the countryside, helping all those in need and furthering his ministry by creating a widespread community that gathered its power through unity, compassion, and humanitarianism. Although glaringly different in their objectives, ancient Roman society and the Kingdom of God are founded upon the same principles. One must look no further than the chapter's title, "In the Beginning is the Body" to discover this commonality.

The title signifies the fact that the macrocosm is based upon each individual, including even society's most destitute and vile members. Crossan seems to use this idea to show that every community requires of its all members to be wholeheartedly dedicated to its purpose and direction. Without full cooperation and support of the people, a culture crumbles out from underneath itself. Crossan might suggest that the most crucial parts of Jesus' community are the believers in their relationship with God. If all members of the Kingdom of God are not assured of their faith, then the community will not be able to sustain itself.

Similarly, ancient Roman society required all of its participants to live according to the patron al system. As Jesus challenged that system and implored others to join a community based upon God's glory rather than human power, ancient Rome's future quickly deteriorated. The struggle between Roman patron al society and the Kingdom of God resembles a simultaneous creation and eschatological story. While Jesus created a community of faithful believers, Roman power slowly disintegrated to the point of elimination. Ancient Romans employed violence and hatred to instill fear and maintain leadership while Jesus and his community exercise faith and unity in an effort to rise against their enemy.

The theme of creation versus the end times recurs throughout the biblical texts and within today's society. Wherever the Kingdom of God is determined to create a community of life there is always another group fixed on demonstrating rage, fury, and massive destruction. Jesus' mission sets the proper example of how to interact with others and bring happiness into our community by beginning with the individual and translating good deeds to the macrocosm.