Archaeology, History and Society in Galilee is a fascinating, well-documented account of recent archaeological developments in Galilee.

Traditional history to the contrary, imperial Rome was not a disinterested ruler of this tiny out-of-the-way corner of the world. Through local rulers or "client kings," Rome it played a dominant role in Galilean affairs. Roman expansion was extensive in Galilee with wide socioeconomic and cultural implications.

For example, the author reminds us that the village of Sepphoris, just four short miles from Nazareth, was rebuilt by Herod as a suitable capital for his new kingly status. It was to be "the ornament of of all Galilee" and is referred to as an imperial, capital city (autocratoris) by Josephus, contemporary Jewish-Roman historian. A royal palace, fortress, amphitheater, and other monumental buildings bespoke the glory of Rome.

Herod also built a new capital city on the shores of Lake Galilee and named it Tiberias in honor of his new emperor. Earlier, he had built Caesarea on the Mediterranean coast. These centers of Greco-Roman culture lay within a day's walk from Nazareth.

Israel was not a peaceful land enjoying pax Romana. So acute was the threat of civil unrest that Israel was the only colony of Rome's vast empire where two legions of soldiers were regularly stationed. Additionally, in Rome's arrangement of Galilee, the priestly aristocracy of Jerusalem and Herod Antipas, the Tetrarch of Palestine, were thrown into competition for the tax revenues and loyalty of the Galilean peasantry.

Archaeology, History and Society raises the question of the impact of this mighty, cosmopolitan civilization with its laws, languages, oppressive taxation, and customs on the peoples of the villages of Galilee. Even the religion of the Jews was under stress. "The covenantal Israelite society (was) beginning to disintegrate under the pressures of Roman rule and newly (re)built royal cities."

This distinguished scholar contends, "There is no evidence ... that Galilean villagers were eagerly assimilating cosmopolitan culture." Yet the question haunts us, could the people of Nazareth living so near to great, bustling Roman cities be untouched by them? Did Jesus know Greek? Latin? Roman literature? Greek philosophy? Was he a Cynic, as the book hints? Probably not, but this book raises these and many other unsettling questions.

(The Very Rev.) Charles U. Harris

Delaplane, Va.