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    Mauro Pesce and Adrianna Desto,Encounters with Jesus: The Man in His Place and Time.

    Fortress Press, 2011.

    Chapter Four

    Jesus seems to have spent a lot of time at the table and he related a number of parables in the

    context of meals and in meal settings (banquets, etc.). Hence, in this chapter, he and D.

    investigate the importance of Jesus and eating (with his followers and others).

    P.and D. wish us to know that

    Jesus custom of eating along the road is particularly important (p. 85).

    Why? Because it illustrates both Jesus constant movement and his interest in including asmany as possible in his circle of fellowship. So he is found, according to Luke, not washing his

    hands and thereby not distinguishing himself from the common people to which he wishes to

    appeal.

    In the Gospel of John the first of Jesus signs is in the setting of a banquet and the final

    redactional move posts him in another meal setting. This indicates, it seems, that for John

    The shared meal is the most appropriate symbol to express [the life that Jesus

    leads in common with his followers| (p. 90).

    Interestingly, when it comes to their look at the feeding of the multitude, P.and D. opine

    The supreme ideal in Jesus eyes seems to be that anyone who is in distressshould be able to have his needs supplied through the work of God. The question

    of righting the imbalances in society is absent (p. 91).

    As an aside, it seems quite plain that P. is perfectly correct and Jesus had no interest in

    transforming society. He wished to transform people.

    Before the chapter concludes P. and D. drop something of a bomb:

    Jesus may well have regarded commensality as the strongest form of social

    gathering. In other words, it was more important even than the gatherings in

    the synagogue and the Temple. Jesus regarded eating as the principal context for

    inclusion rather than exclusion (p. 96).

    Too, Jesus is seen to be the authentic originator of a special commemoration which came to be

    known as the Eucharist.

    Many will find the bold claims of P. and D. nearly unpalatable but their reasoned argumentation

    and substantive evidence (which of course are only glanced at and not fleshed out here in a

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    review) should cause even the most skeptical to pause and consider.

    For myself, Im more and more convinced that their interpretation contains much merit andmuch to commend it to a very wide readership and serious and careful evaluation.

    Jim West Quartz Hill School of Theology