tag:blogger.com,1999:blog-8637125351921336084.post6751324618650124903..comments2024-03-19T00:26:30.753-07:00Comments on The Jesus Blog: Jesus' Wife: What Did We Learn?Anthony Le Donnehttp://www.blogger.com/profile/01282792648606976883noreply@blogger.comBlogger10125tag:blogger.com,1999:blog-8637125351921336084.post-66682388889777611452016-07-08T12:46:20.081-07:002016-07-08T12:46:20.081-07:00Thanks for your kinds words, Gene!
If the book war...Thanks for your kinds words, Gene!<br />If the book warrants a third printing, I might have to include some of the more recent forgery findings!<br />-anthonyAnthonyhttps://www.blogger.com/profile/10756593526921319660noreply@blogger.comtag:blogger.com,1999:blog-8637125351921336084.post-62491359756002827712016-07-08T07:02:31.818-07:002016-07-08T07:02:31.818-07:00Gene Stecher
Chambersburg, Pa.
Hi Anthony, last e...Gene Stecher<br />Chambersburg, Pa.<br /><br />Hi Anthony, last evening I read your Wife of Jesus: Ancient Texts and Modern Scandals. I found it to be a thoroughly enjoyable, informative, and provocative cultural-historical biblical study. Thank you for an integration of memories and practices around "collectivism," "civic masculinity," and "eschatology." I like the separation of the non-public Jesus possibilities (the default position) from the public Jesus possibilities. Very interesting were the analyses of various sayings about eunuchs, security, family, wedding imagery, etc. Particularly illuminating were the analyses of GPhilip as a Valentinian document, the evidence in the Gospel of Jesus' Wife debate, and the origins of courtly love in the 8th century Arabic cultures. These are just a few of the gems I would encourage others to enjoy. The book is like the stereotype of a good wife, very nurturing.<br /><br />Now a little levity. What we need is a sequel, right, The Children of Jesus: Ancient Texts and Modern Scandals. After all, where would Jesus' sensitivities toward children come from if not from his own offspring, right? Right! Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-8637125351921336084.post-11012218620288882872016-07-05T10:14:18.099-07:002016-07-05T10:14:18.099-07:00So we have one red-bead vote!
-anthonySo we have one red-bead vote!<br /><br />-anthonyAnthony Le Donnehttps://www.blogger.com/profile/01282792648606976883noreply@blogger.comtag:blogger.com,1999:blog-8637125351921336084.post-60447820383948838922016-07-03T13:22:16.164-07:002016-07-03T13:22:16.164-07:00I've been off social media for a week or so an...I've been off social media for a week or so and just now read this. The quote is pretty much spot on. Thanks, Anthony. Anonymoushttps://www.blogger.com/profile/03330392268658972746noreply@blogger.comtag:blogger.com,1999:blog-8637125351921336084.post-49262192614703409892016-06-30T05:36:25.511-07:002016-06-30T05:36:25.511-07:00Gene Stecher
Chambersburg, Pa.
Hi Anthony,
I ac...Gene Stecher<br />Chambersburg, Pa.<br /><br />Hi Anthony, <br /><br />I actually was trying to follow your advice and avoid "binary" thinking. I was thinking that the "primary association" between sexuality and emotion is their inclusion in a spectrum of factors which make us human. And in relation to Jesus, my view is that both are suppressed in the gospels.<br /><br />I look forward to reading your analyses of socio-historical research and the possible conclusions one might draw about Jesus' pre-public life.Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-8637125351921336084.post-37713171991956572812016-06-29T13:36:26.173-07:002016-06-29T13:36:26.173-07:00Gene, you make a good case for a trajectory (or ma...Gene, you make a good case for a trajectory (or many) toward a less emotional Jesus. But you incorrectly make a primary association between sexuality and emotion.<br /><br />-anthonyAnthony Le Donnehttps://www.blogger.com/profile/01282792648606976883noreply@blogger.comtag:blogger.com,1999:blog-8637125351921336084.post-45715723266351246052016-06-29T10:39:28.306-07:002016-06-29T10:39:28.306-07:00Since Anonymous spells "favourable" with...Since Anonymous spells "favourable" with a "u," I assume he means David Cameron.Larryhttps://www.blogger.com/profile/08976868079076669453noreply@blogger.comtag:blogger.com,1999:blog-8637125351921336084.post-83889381209999990062016-06-29T10:33:48.446-07:002016-06-29T10:33:48.446-07:00Gene Stecher
Chambersburg, Pa.
Certainly we can e...Gene Stecher<br />Chambersburg, Pa.<br /><br />Certainly we can expect Jesus' sexuality to be suppressed in the gospels when the emotion expressed by Jesus in Mark is largely systematically suppressed by the other three. This type of refracted memory creation we could possibly call the sanitizing of Jesus. <br /><br />Matt (8:1-4) and Luke (5:12-16) remove Jesus’ anger and impatience at the leper from Mark’s (1:40-45) healing of the leper. <br /><br />Matt (12:9-14) and Luke (6:6-11) remove Jesus’ anger and grief at his accusers from Mark’s (3:1-6) healing of the withered hand.<br /><br />Matt (13:10-17) and Luke (8:9-15) remove Jesus’ impatience at the disciples from Mark’s (4:10-20) explanation of the Sower parable. <br /><br />Matt (9:18-26) and Luke (8:49-56) remove Jesus’ emotionally intense order in Mark (5:35-43) to family and disciples for secrecy after a girl is raised from a comatose state.<br /><br />Matt (14:13-21, 15:32-39) does retain the word ‘compassion’ of Jesus found in Mark’s (6:30-44, 8:1-10) healing of the 5000 and 4000. Luke (9:10-17) and John (6:1-14) do not retain it.<br /><br />Matt does (16:1-4) not retain Jesus’ deep inner sigh found in Mark (8:11-13) when the Pharisees demand a sign. Luke does not have the pericope.<br /><br />Matt (16:5-12) does retain some of Jesus’ frustration with the disciples in Mark (8:14-21) over their lack of understanding of the feeding miracles. <br /><br />Matt (16:21-23) removes the word ‘rebuke’ from Jesus’ actions when responding in Mark (8:31-33) to Peter’s challenge. Luke does not have the challenge.<br /><br />Matt (17:14-21) and Luke (9:37-43) remove Jesus’ exasperated reaction ‘if you are able!’ to the father’s lack of faith in Mark’s (9:14-29) healing of the epileptic child. <br /><br />Matt, ‘grieved and agitated’ (14:36-46) and Luke, “anguish’ and ‘sweat like great drops of blood’ (22:39-46) do retain the emotion of the prayer in Gethsemene in Mark, ‘distressed and agitated’ and ‘deeply grieved even to death’ (13:32-42). <br />Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-8637125351921336084.post-2955024826047926162016-06-29T09:06:51.262-07:002016-06-29T09:06:51.262-07:00I suppose that it depends what you mean by "c...I suppose that it depends what you mean by "conservative."Anthony Le Donnehttps://www.blogger.com/profile/01282792648606976883noreply@blogger.comtag:blogger.com,1999:blog-8637125351921336084.post-64268609171441696822016-06-29T08:31:47.485-07:002016-06-29T08:31:47.485-07:00I'm glad you agree there are biases in biblica...I'm glad you agree there are biases in biblical studies. I'm sure you include your less-than-favourable views towards conservative Christians as a bias.Anonymousnoreply@blogger.com