Ernest van Eck

Social Memory and Identity: Luke 19:12b—24 and 27

Based on a specific understanding of social memory, this article develops a social-scientific model of social memory. The model is then applied to three social memories of the events surrounding Archelaus’ journey to Rome to get his kingship over Judaea confirmed in 4 BCE: Josephus’ War (2.80—100), his Antiquities (17.208—323), and the social memory of the event in Luke’s Gospel, as part of the parable of the minas (Lk 19:12b—24 and 27).Based on a specific understanding of social memory, this article develops a social-scientific model of social memory. The model is then applied to three social memories of the events surrounding Archelaus’ journey to Rome to get his kingship over Judaea confirmed in 4 BCE: Josephus’ War (2.80—100), his Antiquities (17.208—323), and the social memory of the event in Luke’s Gospel, as part of the parable of the minas (Lk 19:12b—24 and 27).

Jesus and Violence: An Ideological-Critical Reading of the Tenants in Mark 12:1–12 and Thomas 65

Violence plays an important role in the Parable of the Tenants in the Vineyard. When the owner of the vineyard sends a servant at harvest time to collect some of the fruit of the vineyard, the tenants seize him and beat him. First-century Palestine, part of the Roman Empire with the emperor as pater patriae, was an advanced agrarian and aristocratic society that was divided into haves and have-nots. Conflict theory takes as its maxim the normalcy of conflict in any society. According to Rome, Romans were chosen by the gods to rule, and, therefore, had sovereignty over the sea, the land and all its inhabitants. In Marks version of the Tenants, Jesus, after describing the violent behaviour of the tenants, asks a rhetorical question as to what the owner of the vineyard will do with his violent tenants. Keywords:Jesus; Palestine; Roman Empire; Tenants

Book Review: Christian Origins and the Ancient EconomyChristian Origins and the Ancient Economy. By FiensyDavid A.. Eugene, OR: Cascade Books, 2014. Pp. xvi + 231. Paper,

218 bate connects, in part, faith in/of Christ to the Mosaic Law, why, then, does the Epistle to the Hebrews directly relate the faithfulness of Christ, not to the Law, but to obedience and endurance unto death— even being a book that incorporates much of the Mosaic Law? Easter’s contribution is a fine welcome to Hebrews scholarship. Some may find exegetical quibbles, but I observe his work to be helpful and enlightening, as his fuller reading of Hebrews permits both/and readings and an awareness of his Hebrews scholar predecessors. A few topics emerge for further research, easily available to those willing to contribute to Hebrews scholarship. Shawn J. Wilhite California Baptist University Riverside, CA

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The parables of Jesus: Allegories or symbols of social transformation? This article reflects on a possible methodology that can be used to interpret the parables of Jesus preserved in the Synoptics (and the Gospel of Thomas). It is argued that the available versions of the parables of Jesus have already been allegorised, and that this should be taken into consideration when the extant versions of parables are interpreted as parables of the historical Jesus. The parables should also, as far as possible, be interpreted against the social realia evoked by the parables. In this endeavour, Roman-Egypt inscriptions and papyri are in most cases the only sources available. The article concludes with a few examples, illustrating the possibilities of interpretation when the proposed methodology is applied.

The parables of Jesus: Allegories or symbols of social transformation?

57 non Robbins, and myself). Trebilco’s book is ambitious, well organized, painstakingly detailed, statistically argued, and heavily documented. He includes alternative interpretations, and his attention to sociolinguistics and social identity theory is commendable. I have reservations, but this study has some new ideas and should be carefully consulted by anyone interested in the subject. Dennis Duling Canisius College, Emeritus 135 Main Street Youngstown, NY 14208

Book Review: Jesus' Parable of the Rich Fool: Luke 12:13–34 among Ancient Conversations on Death and Possessions

108 sire to avoid anti-Semitism after World War II) shape different presentations of Jesus and his message. Much as the different gospel writers used Jesus’ ministry and passion to frame their own concerns and struggles a generation or more after he died, Jesus films use Jesus to promote modern ideological points of view, ranging from women’s ordination to the virtue of liberty and democracy (62). Jesus of Hollywood is highly engaging both for biblical scholars and general readers who are interested in the Nachleben of the gospels in popular culture and film and could be used in courses on Christian origins to demonstrate the idea that Jesus, then as now, is good to think with. Kimberly B. Stratton Carleton University Ottawa, Ontario, K1S 5B6