Amid competing portrayals of the cynic Jesus, the peasant Jesus, and the apocalyptic Jesus, the political Jesus remains a marginal figure. Douglas E. Oakman argues that advances in our social-scientific understanding of the political economy of Roman Galilee, as well as advances in the so-called Third Quest for the historical Jesus, warrant a revivaland a critical revisionof H. S. Reimaruss understanding of Jesus as an instigator of revolutionary change.
