"Egalitarian" Ideology, Leadership, and Factional Conflict within the Matthean Group

Duling, Dennis C.

doi:10.1177/014610799702700402

Cited by 6 publications

(1 citation statement)

References 18 publications

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“…44 Byvoorbeeld Elliott (1987);Malina (1988a);Joubert (2000Joubert ( , 2005; Osiek (2005a). 45 Byvoorbeeld Duling (1997Duling ( , 1998Vledder ([1994Vledder ([ ] 1997 …”

Section: Byvoorbeeld Van Aarde (2001b)unclassified

Inleiding tot die sosiaal-wetenskaplike kritiese eksegese van Nuwe-Testamentiese tekste: Die metodologiese aanloop in die navorsingsgeskiedenis

Aarde

2007

HTS Teologiese Studies / Theological Studies

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Introducing the social-scientific critical exegesis of New Testament texts: Methodological initiators in the research historyThe article is the first of a series of three that aim to introduce socialscientific exegesis of New Testament texts. Aspects of the social background of these writings are analyzed in light of the perspectives which underlie the dynamics of first-century Mediterranean social world. The article shows that social-scientific criticism of the New Testament represents an exegetical approach by means of which the rhetoric of texts is interpreted in light of their cultural environment and the social interaction that determines this context and semeiotic codes. The first article focuses on the initiators in the field of historical-critical exegesis who paved the way to social scientific criticism and explain key facets of the "new" exegetical approach. The second article explains some models and methods of social-scientific criticism. The third article discusses some advantages of social scientific criticism and poses a critique of the approach by reflecting on the positivism that could underlie the epistemology behind some interpretation models used in social scientific criticism. It concludes with an emphasis on cultural criticism as a hermeneutical challenge.

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“…44 Byvoorbeeld Elliott (1987);Malina (1988a);Joubert (2000Joubert ( , 2005; Osiek (2005a). 45 Byvoorbeeld Duling (1997Duling ( , 1998Vledder ([1994Vledder ([ ] 1997 …”

Section: Byvoorbeeld Van Aarde (2001b)unclassified

Inleiding tot die sosiaal-wetenskaplike kritiese eksegese van Nuwe-Testamentiese tekste: Die metodologiese aanloop in die navorsingsgeskiedenis

Aarde

2007

HTS Teologiese Studies / Theological Studies

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Jesus Was Not an Egalitarian. A Critique of an Anachronistic and Idealist Theory

Elliott

2002

Biblical Theology Bulletin: Journal of Bible and Culture

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The currently-advanced theory that Jesus was an egalitarian who founded a "community of equals" is devoid of social and political plausibility and, more importantly, of textual and historical evidence. Moreover, it distorts the actual historical and social nature of the nascent Jesus movement and constitutes a graphic example of an "idealist fallacy." The biblical texts to which proponents of the egalitarian theory appeal show Jesus and his followers engaged not in social revolution, democratic institutions, equality, and the eradication of the traditional family, but in establishing a form of community modelled on the family as redefined by Jesus and united by familial values, norms, and modes of conduct. I dedicate this study to the memory of Leland J. White, visionary co-editor of this journal since 1984. The topic of the essay involves the intersection of issues (historical, social, cultural, and theological) dear to his heart. I offer these rather un-PC remarks as homage to an esteemed friend and scrupulously honest colleague.Te Declaration of Inde P endence adopted b Y the Continental Congress on July 4, 1776 contained the revolutionary concept that &dquo;all men are created equal, that they are endowed by their Creator with certain unalienable rights, that among these are Life, Liberty, and the pursuit of Happiness.&dquo; Across the Atlantic in the same period, a revolution in France likewise was fueled by a call for libert6, egalité, et fraternite. While the notion of equality or egalitarianism eventually required further clarification and specification, especially in respect to the question of whether the term &dquo;men&dquo; included slaves and women, for example, this conviction concerning human equality even, tually was to animate and shape the governmental polities of all states and the social policies of all institutions of the modern world. The quest for equality eventually also was felt in religious bodies resulting not only in the restructuring of admission and leadership policies but also in religious movements supportive of the abolition of slavery, the affirmation of women's suffrage, and the active support of civil rights movements attempting to make the equality of all persons a reality in the ecclesiastical as well as the civil sphere.One interesting feature of some recent studies on the historical Jesus and the Jesus movement is the claim that already two thousand years ago Jesus was an &dquo;egalitarian&dquo; and that the group affiliated with the social reformer from Nazareth put into practice a &dquo;discipleship of equals.&dquo; This is a view argued forcefully by

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Christian Origins, Egalitarianism, and Utopia

Beavis¹

2007

Journal of Feminist Studies in Religion

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"Egalitarian" Ideology, Leadership, and Factional Conflict within the Matthean Group

Cited by 6 publications

References 18 publications

Inleiding tot die sosiaal-wetenskaplike kritiese eksegese van Nuwe-Testamentiese tekste: Die metodologiese aanloop in die navorsingsgeskiedenis

Inleiding tot die sosiaal-wetenskaplike kritiese eksegese van Nuwe-Testamentiese tekste: Die metodologiese aanloop in die navorsingsgeskiedenis

Jesus Was Not an Egalitarian. A Critique of an Anachronistic and Idealist Theory

Christian Origins, Egalitarianism, and Utopia

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