Cultural codes

Purity systems

The purity systems within the first century Jewish culture impacted profoundly on the lives of the members of that society. Israel’s land and places, classes of persons, holy times and unholy physical “unclean-nesses” were all classified and ranked according to degrees of purity or impurity (Jerome H. Neyrey, S.J.).

Organisation of society along purity lines meant careful avoidance of contact with all people who were judged impure or unholy e.g. sinners, lepers, blind, lame, menstruates, corpses, toll collectors, Samaritans, Gentiles. Proper respect was given for holy places, holy persons, and holy times.

This meant that the rich were ranked above the poor; urban dwellers above the rural peasantry; men above women; married above unmarried; the healthy above the ill; conformists above deviants. As an occupied country, the Roman emperor, governors, prefects, centurions, soldiers were ranked above the local people.

Honour and shame

Honour can be defined as a person’s or group’s feeling of self-worth and the public, social acknowledgment of that worth. Honour in this sense applies is the basis of one’s reputation, of one’s social standing.

Shame indicates sensitivity for one’s own reputation and sensitivity to the opinion of others. It indicates there is a strong chance that one will behave in such a way as to uphold an 'honourable' reputation.

The sources of honour in first century Palestine were ascribed or acquired. Ascribed honour happens to a person passively through birth, family connections, or endowment by notable persons of power. Honour in this case is like inherited wealth. Acquired honour, which is either honourable or dishonourable, is actively sought and achieved. The social context is called ‘Challenge - Riposte’.

Challenge - riposte

Challenge - riposte describes a social tug of war in the first century Mediterranean world. It involved a public, rhetorical interaction between two people.

Someone would challenge another person with an insult or criticism; the second person would respond with a quick clever reply.

The result of the interactive 'duel' would be either riposte (honour) or a loss of honour. The gospel stories frequently exhibit this type of interaction between Jesus and others who were seeking to dishonour him. Jesus is also shown to use this technique.