At this time of year, it is common to seek a familiar face to
retroject onto the person of Jesus. It is common to revisit what is
presumed to be known of the world at that time. Pontius Pilate, the
Roman governor, is recalled. What is not recalled is how Judea came to
possess a Roman governor, since at the presumptive time of Jesus, Judea
had not been conquered by Rome.
Christian scholarship
contends that in the Greco-Roman world, Judaism was a "religio licita."
The phrase is from Tertullian, writing in the late 2nd/early 3rd
century. That alone should make the hypothesis suspect.
Jewish
scholarship holds that the destruction of the Temple was the first act
of deliberate Anti-Semitism in the west. Christian scholarship contends
that it was the catastrophe that proved the catalyst for the growth of
Christianity as a major religion. Neither are accurate.
In
the ancient world, at the time of the rise of Greco-Roman civilization,
Judeans were recognized as some of the fiercest fighters, and were
sought after as mercenaries. There were five fully-functioning Temples to the G-D of Judea. One of those 5 temples was that of the
Elephantine garrison community in upper Egypt.
We know from references
in Tacitus that Cleopatra had engaged the Elephantine community as an
addition to her forces. We also know from Tacitus that when drought
struck Egypt, and pleas were made to Cleopatra to release the corn
stores and she refused, the Elephantine garrison switched sides and gave
its strength to Augustus, ensuring his victory.
Victory
as the result of assistance from Judean mercenaries was problematic for
Augustus. The problem did not arise because the aid was from
mercenaries, but because it was not possible to assimilate those
mercenaries into the Roman legions. It was customary to incorporate
allies into the Roman empire by giving them a place in the army--to
facilitate this, the foreign gods worshipped by foreign fighters were
given their Roman approximation. This was not possible with the Judean
mercenaries, whose god could not be represented in physical form, whose
name could not be pronounced. It was impossible to permit the Judean
mercenaries to depart, with the possibility that they could rise against
Rome. It was equally impossible to assimilate them into the Roman
army.
Augustus found a medium--claim Judea as a Roman
"protectorate." To forestall the possibility that the Judean
mercenaries might rise up against him and Rome, Augustus decreed that
Judeans were not permitted to carry arms. In this way, the Judean
mercenaries who enabled his victory were both "included" in the Roman
Empire, and removed as a threat to it. Judaism was not a "religio
licita" because Judeans had not been conquered, and therefore had not
been compelled to renounce their god or his worship.
The
Jewish War was an astonishment to the Romans because this people who
had been disarmed not only found arms, but made good use of them. A people
who were believed to no longer be a threat suddenly became an active
threat.
In this context, the destruction of the Temple
was not the first known act of Anti-Semitism in the west, but an act of
Greco-Roman realpolitik: the ancient world's way of saying "my god is
bigger than your god and to prove it, I'll knock your god's temple
down." This was believed to be sufficient to show an enemy that the
enemy's god was not stronger, and therefore the conquered people (and
their god) were now subject to the stronger, victorious god.
Since
this was not the first time the Temple had been destroyed (as attested
to by the "rededication" as represented in the books of the Maccabees),
it was not a cataclysmic action that provoked the uprising of a new sect
that identified itself as "christians."
The Bar Kokhba
Revolt of 132-136, on the other hand...a revolt by a people who had been conquered, who had been disarmed as a result of that conquest, and yet who found the arms and
the courage to rise a second time...
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