The Family in the Jesus Movement

Guijarro, Santiago

doi:10.1177/01461079040340030401

Cited by 6 publications

(4 citation statements)

References 4 publications

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“…First, such bad relations between Jesus and his immediate family must have been potentially embarrassing for the early Christians, and it is difficult to imagine that someone should invent it if it were not already a part of widely shared memories. Second, it ties in well with the general impression of an itinerant preacher travelling about with his closest followers without much contact with his family or his hometown (Guijarro 2004: 117–18). The outcome of this is that the story about Jesus turning water into wine has low source-critical strength.…”

Section: Healing the Sick And Defying Gravitymentioning

confidence: 80%

Miracles and Methods

Ravnå

2021

Biblical Theology Bulletin: Journal of Bible and Culture

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Prominent scholars in the field of historical Jesus research have argued that historians should be willing to accept all sorts of miracles that are convincingly attested to in the sources. The present article agrees with this view in principle but argues that, if analysed with the ordinary source-critical methods of conventional historical scholarship, there are significant and systematic differences in the source-critical strength of the stories. Miracles that fit inside a modern scientific worldview seem to have a stronger foundation in the sources than miracles that do not. The difference is quite clear when one compares the stories about how Jesus raised the dead, but it is also visible when one compares stories of other miracles. There are at least two ways of explaining these differences. One is that they are created by the scepticism of the modern scientific worldview of this writer. The other is that the differences exist in the sources because some of the miracle stories go back to memories of real events, while others do not.

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Section: Healing the Sick And Defying Gravitymentioning

confidence: 80%

Miracles and Methods

Ravnå

2021

Biblical Theology Bulletin: Journal of Bible and Culture

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“…Intensive production made the traditional family system, based on kinship and reciprocity, collapse (Guijarro 1997). When the peasants lost their ancestral land, they also lost their livelihood and their right to subsist.…”

Section: The Impact Of Land Displacement Household and Kinshipmentioning

confidence: 99%

“…The deviants were accused of crossing social boundaries − from showing allegiance to their own families to supporting Jesus' movement. Such deviants were seen as outsiders by their own families, hence they were denied access to the resources for survival from the household (Guijarro 2004). In reality, this was perilous since identity and honour were derived from being a member of a household or a clan.…”

Section: Welcoming the Outsiders Expanding The Territorymentioning

confidence: 99%

Welcoming outsiders: The nascent Jesus community as a locus of hospitality and equality (Mk 9:33–42; 10:2–16)

Dube

2014

In die Skriflig/In Luce Verbi

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The recent global economic crisis left millions of people destitute without formal work and further alienated the poor from the rich. As a remedy, modern Neoliberalism proposes that the poor must hope and steadily work their way up the economic ladder. What is the solution to such unbridgeable social and economic chasm? This article used the contemporary situation of economic inequality to imagine events during the first century, during Jesus’ time, whereby the rich increasingly amassed wealth to the disadvantage of the poor majority. In this article, Mark 9:33–42 and 10:10–16 was used to explore how Jesus developed an alternative economic system − one that contrasted itself in every respect from that of the hierarchical and patriarchal Roman Empire. This article argued that Jesus formed communities that directly responded to the economic challenges faced by the landless and the homeless majority by creating an alternative economy based on love and hospitality. This was done by proposing that Mark 9:33–42 and 10:2–16 are amongst the passages where the two rival economies were contrasted by way of two different household economies. Firstly, the economic system outside the house that typified the hierarchical Roman economy, and secondly, the economic system inside the house that referred to Jesus’ alternative system whereby he taught his disciples to welcome the homeless, the landless and the poor. Before developing this further, the plausible social context of the stories was attended to.

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“…To renounce family was to renounce all economic ties because the kinship group was the center of production and consumption. 25 As one scholar notes, ". .…”

Section: Kinship-economicsmentioning

confidence: 99%

Ancient Economics—Modern Interpreters: The World of Jesus

May¹

2010

Review & Expositor

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Jesus was keenly aware of the economic realities in his age, and many of his sayings and parables reflect these realities. Contemporary readers, however, tend to “de-economize” them in order to extract theological truths or to read Jesus' words through capitalistic lenses. A considerate reader of the New Testament, however, needs an appropriate template for reading economic situations within their original contexts. Jesus' economic world was embedded within two major social domains: Kinship and politics (powers). These two social domains serve as twin institutions for understanding the economic language, imagery, and focus of Jesus' words. Jesus' saying about leaving family and land in Mark 10:29–31 serves as a test case for examining some of the prominent economic issues of Jesus' day.

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The Family in the Jesus Movement

Cited by 6 publications

References 4 publications

Miracles and Methods

Miracles and Methods

Welcoming outsiders: The nascent Jesus community as a locus of hospitality and equality (Mk 9:33–42; 10:2–16)

Ancient Economics—Modern Interpreters: The World of Jesus

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