The Jesus Movement Was Not Egalitarian but Family-oriented

Elliott, John H.

doi:10.1163/156851503765661276

Cited by 18 publications

(5 citation statements)

References 3 publications

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“…44.Van der Watt suggests that this implies egalitarian relati onships within the .Van der Watt suggests that this implies egalitarian relationships within the Johannine group: 'differences of status and roles are suspended within the confines of the community ' (2006: 160). But the use of 'egalitarianism' is inappropriate here (Elliott 2003).…”

Section: ἀποσυναγωγός Reconsideredmentioning

confidence: 99%

Disaffiliation in associations and the ἀποσυναγωγός of John

Kloppenborg

2011

HTS Teologiese Studies / Theological Studies

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This article tries to understand what might have been at stake for the synagogue from which the Johannine Jesus partisans had been expelled and what was at stake in the coinage of the term ἀποσυναγωγός. It we refuse to accept naively John’s overlexicalised and retrospective account of the grounds for expulsions and pay attention to the practices of other groups in articulating a disciplinary code, I suggest that what was at stake was deviant behaviour on the part of the Johannine Jesus-partisans: either failure to comply with the larger group’s practices concerning Sabbath observance, or more likely, clique formation.How to cite this article: Kloppenborg, J.S., 2011, ‘Disaffiliation in associations and the ἀποσυναγωγός of John’, HTS Teologiese Studies/Theological Studies 67(1), Art. #962, 16 pages. DOI: 10.4102/hts.v67i1.962

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Section: ἀποσυναγωγός Reconsideredmentioning

confidence: 99%

Disaffiliation in associations and the ἀποσυναγωγός of John

Kloppenborg

2011

HTS Teologiese Studies / Theological Studies

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“…As is also the case with the pre-Pauline formula of Gal 3:28, however, these are examples only of inclusiveness and not of social levelling or abolishment of social and economic inequity. Inclusion, it apparently needs to be pointed out, is not identical to equalization; on Gal 3:28 see Elliott 2003. Further Problems with the Egalitarian Theory Besides the issues of interpretation plaguing every New Testament text marshalled by the egalitarian theorists, a reading of Jesus' teaching and actions along egalitarian lines is beset with additional serious problems.…”

Section: Indeed the New Testament Evidence Indicates Thatmentioning

confidence: 99%

“…This is hardly surprising given the central role of family and household in antiquity as a chief basis of personal identity, social relations, economic subsistence, emotional attachment, and religious allegiance; see. Elliott 1981Elliott /1990Elliott 1991aElliott , 1991bCrosby: 21-32;Love;Guijarro Oporto 1995, 1998, 2001Moxnes; Osiek; Osiek & Balch. The household as the locale of Jesus' teaching and ministry is attested in the triple tradition and Q. Jesus' teaching and ministry and/or its focus; see Elliott 2002Elliott , 2003 (2) In regard to the substance of Jesus' proclamation and teaching two further features require mention. First, as generally recognized, it focused on the nature and imminence of God's reign symbolized as royal monarchical rule, God as &dquo;king&dquo; and God's rule as &dquo;kingdom&dquo;-the opposite of a democratic and egalitarian mode of governance.…”

Section: Indeed the New Testament Evidence Indicates Thatmentioning

confidence: 99%

“…The chief metaphor for human sociality and for explaining the nature of the reign of God was rather &dquo;family,&dquo; but a family redefined along religious and moral, rather than biological, lines, a new surrogate family entered by repentence, conversion, and voluntary submission to the heavenly Father's will and unswerving trust in that Father's favor and benefaction. The profound impact made by Jesus' formation of a new surrogate family is demonstrated by the eagerness with which that model of communal life was adopted and accentuated in the years after Jesus' death (see Elliott 2002Elliott , 2003.…”

Section: Indeed the New Testament Evidence Indicates Thatmentioning

confidence: 99%

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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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“…2. Several publications have already resulted from the work of the group including Moxnes 2003;Rawson 2003, D'Angelo 2003Osiek 2003;Elliott 2003;Destro and Pesce 2003;Levine 2003;Krawiec and Jacobs 2003;Krawiec 2003;Jacobs 2003. …”

mentioning

confidence: 99%