RE: [XTalk] The Jesus movement before the NT
- Dear Bruce,
I have always assumed that the James mentioned in Paul's letters who headed
the Jerusalem church was Jesus' physical brother (cf. J. Ant. 20:200).
Is this contested now?
Lisbeth S. Fried, Ph.D.
Department of Near Eastern Studies
and the Frankel Center for Judaic Studies
University of Michigan
202 S. Thayer -- Room 4111
Ann Arbor, MI 48104
I sent (too much) rain on one city, and sent no rain on another city; and
still you did not return to me, says YHWH. (Amo 4:7-8 )
From: email@example.com [mailto:firstname.lastname@example.org] On
Behalf Of E Bruce Brooks
Sent: Friday, December 09, 2011 12:44 PM
Subject: RE: [XTalk] The Jesus movement before the NT
In Response To: Liz Fried
On: Jesus's Family
LIZ: What is the evidence that Jesus' first followers, by that I assume his
family, labeled him "Messiah?"
BRUCE: To start with, the parenthetical assumption might need to be
reconsidered. Mark, being the earliest of the Gospels, is presumptively the
best source for relations between Jesus and his family. Mk 3:31-35 shows
Jesus contrasting his lineal family with his, well, his family consisting of
"whoever does the will of God." It would seem to follow that his lineal
family and those pursuing the same Way as himself are two different groups,
with no overlap between.
It is always fun to see what the Second Tier Gospels do with such passages
(including changes of arrangement), but the point of most probable
historical relevance is the Markan version, including its sequence with
other material (on which point, notice especially what happens to Mk
E Bruce Brooks
University of Massachusetts at Amherst
[Non-text portions of this message have been removed]
- This topic ran for a while back in January.
I have just seen a review of a book on Philo
which gives particular attention to Philo's
use of some passages from the haftarot which, it is
argued, match part of a later cycle of such readings.
Naomi Cohen, Philo's Scriptures ... (Brill 2007) is
the book, and a very interesting and detailed review
of it by Tzvee Zahavy is in Review of Rabbinic
Judaism 15 (2012) 133-136.
David Mealand, University of Edinburgh
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