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From this month on Monday on my blog and literary students

I decided, after some week, to resume what is written on ICN-NEWS from me on Monday literature. Here's last week.

Figure "one" of John the Baptist.

When you read the Gospels, everyone, believers and nonbelievers, especially pay attention to the episodes from the life of Jesus, stories that he did and, eventually, his death and his resurrection. Few dwell on the initial work of Jesus on earth and on the protagonists of this first part of his life, a little 'because the Gospels do not tell us much, a little' because we consider it less important.

The figure of John the Baptist, in a reading of this type, it is marginalized, and many of us, is best remembered as the man who baptized Jesus Write a text today about this character is not so easy for the little attention that believers give to him, and because the information reaching us from the Gospels appear to be rather meager.

In recent decades, however, research on so-called mediogiudaismo, which is the period in which the Jewish Jesus and John have lived, have expanded their knowledge, thanks in part to the discoveries made in the Qumran Dead Sea or by means of a more accurate reading of so-called apocryphal Old Testament, especially the various apocryphal apocalypses that were formed and were read in the period in which the events took place told in the Gospels. A

make a vital contribution to a comprehensive evaluation of the period, as well as foreign scholars were also Italians, and particularly Paul Sacks was one of those who have revisited this historical period and who has written important contributions on the subject.

his "pupil" of the Gospel in recent years was that Eric Noffke, after working in an interesting book to introduce the literature mediogiudaica, published for the types of Claudiana volume John the Baptist. A prophet Essene? The work and message of John in its historical context.

Noffke's research is in line with those on the historical Jesus and tries to draw a precise picture of the period in which he had inserted the figure of John, the new, but at the same time, the continuity & # 224; of his message than when he lived, how we can consider its shape and what relationship there is between him and Jesus

The book, after having stated in an initial chapter which are the methods and sources that were used for analysis, start looking, based on the sources of our knowledge, to establish some of the fundamental traits of John's life, its origin (of the priestly line) and shares that led to the death sentence by a son of Herod. The analysis, done in a few succinct pages that do not rely solely on the testimony of the Gospels but also on what is said by Josephus paints a profile of the character that goes beyond the aura mysterious that sometimes seems to wrap it in the New Testament.

Subsequent chapters are used to discover the three most important aspects of the environment in which John lived and which usually have little information. The first concerns the historical background: John lives in a time of crisis, where the Roman Empire, seeking to feel after the death of Herod the Great (already seen by many Jews as a usurper), its weight and wants to "standardize" the life of Palestine in the rest of the Empire. The Jews, as we know, react to this attempt at forced acculturation and a riot breaks out in endemic John also attends. Next to the revolt itself, as the second point, Noffke shows how education fits into the Baptist a series of "flame" eschatological had already see the idea of \u200b\u200bwaiting for a final decision or a showdown with the Empire. This look at recent times had led to the production of a series of papers, details of which will inspire both the biblical book of Revelation is the preaching of John and Jesus The third aspect concerns the discussion on the prophecy at the time of John: the opposite of what scientists think traditionalists, Noffke says that the prophet was a phenomenon that had never gone down and that was not extinguished with the ' last prophets writers, but that was continued even prophets whose preaching had characteristics more eschatological and were recognized as such at least at the popular level. This "climate" meant that the preaching of John had a great success.

The central part of the text analyzes the message that John is enucleated in three main themes. The first theme is that of the kingdom. John, in the wake of the messianism of the time, believed that the Kingdom of God was near and the coming of the Messiah was imminent. The A. believes that he is likely did not consider himself the Messiah, but he certainly was a critical and important prophetic figure for that time and that some who became his disciples, was seen as the Messiah. The second issue is the ethics of the appeal of John: The Prophet believed that the message of the kingdom were to result in a revision of its behavior: that, unlike other & # 8220; Messiah "of the practice did not imply a revolt in society, how to behave in a proper way while remaining in their place. John seems to be the "critical consciousness" of his time (as the rest had made several prophets in the Old Testament) and for this pays with his life, after his arrest by Herod. The third aspect of John's message is the teaching of the baptism of repentance. This teaching is totally original, because at the time, despite the use by some groups (such as the Essenes) to frequent ablutions purifying (sometimes even total immersion), no one preached a ' ; dive only to symbolize the purification from their sins. This aspect, together with that of the kingdom, will be taken over by Christianity.

The last chapters are devoted just to try to understand what relationship there was between Jesus and John, and where you can insert inside the diverse world of mediogiudaismo the figure of John the Baptist . Noffke is to assume that Jesus was a disciple of John for some time and the story of his baptism, together with the preaching of the kingdom shall make a statement. The question remains, from a historical point of view, what was the real consciousness of John as to who was the one who had baptized. The A., Following the historical-critical method, does not believe that John has never said categorically that he was not worthy to untie the sandals of Jesus, but he can not say that the link between the two is very strong. With regard to its historical position, Noffke, unlike many scholars who have tried to see John in an Essene, the public believes that his message can not be remaking the Essene community at Qumran, sectarian and closed too, but which is directly connected to the book of Enoch, according to Sacks, reflect the ideas of an Essene moderate (or perhaps some self-righteous school of the time) that John himself, at least at an early stage would have been a member.

The book should be read especially for the richness of the materials presented, for the knowledge that the A. demonstrates the writings and contemporary sources mediogiudaica and for taking the time to a character with which believers are not very familiar with. This is a text that has information purposes and therefore it is easy to read. Perhaps a minor leap of the many quotations from apocryphal writings from the period with a simple reference summary, it would have made it easier to read. Two steps are critical, however: despite the post-critical approach, the A. still use the historical-critical method in the traditional way when he wants and the other is critical the conclusion that, although shared and clearly demonstrated throughout the work of the essay, it is hasty in its display section.

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