The Verb Akolouthein ("To Follow") as an Index of Matthew's View of His Community

Kingsbury, Jack Dean

doi:10.2307/3265836

Cited by 10 publications

(8 citation statements)

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“…The perception of Jesus as the teacher of his chosen followers is so great (10:24; 23:8) that it is accepted by the disciples of John (9:14) and the Jewish leaders (8:19; 9;11; 12:38; 17:24; 19:16; 22:15-16, 23-24). This is true even though the disciples and others who approach Jesus in faith (Judas being the exception that strengthens the case, 26:25, 49) refer to him as &dquo;Lord&dquo; and not as &dquo;Teacher&dquo; or &dquo;Rabbi&dquo; (Bornkamm: 38; Kingsbury 1978: 60, n. 29).…”

Section: The Disciplesmentioning

confidence: 89%

“…First, the term disciple(s) almost always (exceptions are 8:21; 10:24, 42) refers to the Twelve or a lesser number within the group. This is true whether the designation used is his disciples, the disciples, his twelve disciples, or a smaller number within the immediate chosen circle (Kingsbury 1976: 599-600).…”

Section: The Disciplesmentioning

confidence: 98%

“…They also argue that although the above phrases may consistently refer to the twelve, the matter is either unimportant to Matthew (Luz: 99) or the disciples provides a transparency of the Matthean church (Schweizer 1983: 136-37). The debate is significant because it raises the question of the status of women disciples in Matthew. I believe Matthew uses the phrases the disciples and his disciples in a restrictive sense to refer to the circle of male followers chosen by Jesus (Anderson 1983: 20;Kingsbury 1976: 599-600;1978: 58-61; Wire: 103). His usage, however, is not to denigrate other members of Matthew's church, that is, to suggest they are not disciples, but to underscore the authority and responsibility of the teaching ministry, which belongs only to those known in the Gospel as &dquo;the disciples.&dquo; My reasoning is as follows.…”

Section: The Disciplesmentioning

confidence: 98%

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The Place of Women in Public Settings in Matthew's Gospel: a Sociological Inquiry

Love

1994

Biblical Theology Bulletin: Journal of Bible and Culture

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This study makes a gender analysis of the place of women among three character groups: the disciples, the crowds, and the religious leaders as they are taught by Jesus or interact with him in three representative public settings: the Sermon on the Mount (5:1-7:28), the Parables Discourse (13:1-52), and the clash between Jesus and the authorities in the temple (21:12-23:29). The study opens with a description of two gender-specific analogies to provide a social index for analyzing the Matthean data: a macrosociological model of the public status of women in advanced agrarian societies, and a social summary of the public place of women in mishnaic culture. The religious authorities parallel advanced agrarian gender expectations without variation. The disciples are like and unlike the religious authorities. The crowds open a real but limited social alternative for women. The writing's treatment of women in public settings draws upon an old androcentric framework but emphasizes a new inclusion. To neglect either of these dimensions limits our understanding of this aspect of the social setting of the Matthean church.Is present study is a companion piece to an earlier he present study is a companion piece to an earlier article, &dquo;The Household: A Major Social Component for Gender Analysis in the Gospel of Matthew&dquo; (1993: 21-31). In the first study, I employed a macrosociological model for a social analysis of gender-specific behavior in household settings in Matthew. I found that when the roles of women were viewed through the image of the household against the backdrop of Matthew's social setting, even though significant exceptional gender behavior on the part of women could be detected, the writing was at home in its social world, an advanced agrarian society. That is, the incongruities, though significant, appeared sufficiently idiosyncratic so as not to burst the wider societal boundaries of women's everyday role expectations. Matthew's church appeared accurately ensconced in an advanced agrarian society.My initial paper explored a major component of the private social world-the household. This study makes an analysis of the place of women among three character groups: the disciples, the crowds, and the religious leaders as they are taught by Jesus or interact with him in three representative public settings: the mountain in the Sermon on the Mount (5:1-7:28), the boat in the Parables Discourse (13:1-52), and the temple in the clash between Jesus and the authorities (21:12-23:29) . I will begin with a description of two gender-specific analogies to provide a social index for the Matthean data. The first is a macrosociological model of the public status of women in advanced agrarian societies, and the second is a social summary of the public place of women in mishnaic culture. Finally, I will evaluate my findings and their possible contribution to the furtherance of our understanding of the social setting of the Matthean Christian community.The first article worked with a macro social index of the household...

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Section: The Disciplesmentioning

confidence: 89%

Section: The Disciplesmentioning

confidence: 98%

Section: The Disciplesmentioning

confidence: 98%

See 1 more Smart Citation

The Place of Women in Public Settings in Matthew's Gospel: a Sociological Inquiry

Love

1994

Biblical Theology Bulletin: Journal of Bible and Culture

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“…To be a disciple of Jesus means that you have to follow him. Kingsbury (1978) has convincingly indicated that 'following' (aKoAou9E1v) Jesus is a prominent theme in the Gospel of Matthew. For our own purposes it is noticeable that both the rich young man (Mt 19:21) and the disciples (Mt 19:27) were to hear that if someone wanted to be 1:EA€to<;-that is, to abandon his possessions and his family, he has to follow Jesus as well.…”

Section: ~Aandxakcwx;mentioning

confidence: 99%

“…To study his Gospel under the rubric of continuity is to discover the core of his message.' Secondly, there is the opinion that the disciples are held out by Matthew as examples of the typical individual member of the Matthean community (cf e g Strecker 1966;Walker 1967;Luz 1971;Kingsbury 1979a). Both views proceed from the hypothesis that Matthew's gospel is a 'transparency' of the Matthean community.…”

Section: Past and Present In Matthcan Researchmentioning

confidence: 99%