180 Essays in Anarchism and Religion: Volume 1
- For further discussion of this, see Meggitt, ‘Madness’.
- Corley, Women and the Historical Jesus. Jesus’ message clearly
appealed to some women, who were significant in the early move-
ment, but probably because it embodied the more liberative tenden-
cies visible in some forms of Judaism of the time, and elsewhere in the
empire, or because of what it offered the poor and oppressed more
generally. - A point forcefully made by James Crossley, Jesus and the Chaos of
History: Redirecting the Life of the Historical Jesus (Oxford:Oxford
University Press, 2015), pp. 64–95. - Barclay, People Without Government, p. 18.
- Paul Chambers, ‘Review of Christian Anarchism: A Political
Commentary by Alexandre Christoyannopoulos’, Anarchist Studies,
20 (2012), 109–111 (p. 110). - For those who reject such a capacious understanding of the
term ‘anarchist’, at the very least there is sufficient evidence here to
say that the historical Jesus displayed “an anarchist sensibility”, and
can legitimately be ranked alongside other figures like Aurobindo,
Berdyaev, Blake, Gandhi and Tolstoy who are descibed in such a way
by Brian Morris. See Brian Morris, ‘Review of Paul Cudenec, The
Anarchist Revelation: Being What We Are Meant to Be’, Anarchist
Studies, 23 (2015), 111–15 (p. 112).
References
Allison, Dale C., ‘Who Will Come from East and West? Observations
on Matt. 8.11–12 = Luke 13.28–29’, Irish Biblical Studies, 11
(1989), 158–170.
Allison, Dale C., Jesus of Nazareth: Millenarian Prophet (Minneapolis,
MN: Fortress, 1998).
Allison, Dale C., ‘Behind the Temptations of Jesus : Q 4:1–13
and Mark 1:12–13’, in Authenticating the Activities of Jesus,
ed. by Bruce Chilton and Craig A. Evans (Leiden: Brill, 1999),
pp. 195–213.
Allison, Dale C., Constructing Jesus: Memory, Imagination, and
History (Grand Rapids, MI: Baker Academic, 2010).