Rethinking the Origins of the Eucharist. Martin D. Stringer

Jerusalem only a few years after the events portrayed. Likewise, Simon is mentioned as the father of Alexander and Rufus, and Mary is referred to as the mother of the lesser James and Joses. In both cases it is the sons who are presumed to be known to the listener rather than the parents. This places the text within a particular generation, that of Jesus himself or the one immediately following. Third, the reference to places in people’s names – Cyrene, Magdala, Arimathia, even Nazareth – are not to places that would have been well known outside of Palestine at the time (Theissen 1992, p. 179; Best 1992, II, p. 857; Miller 2004, p. 157).

      Theissen then moves on to a discussion about Barabbas. Having noted that Mark gives no explanation of who he is when he first introduces him in the narrative – he is just ‘a man called Barabbas’ (Mark 15.7) – Theissen comments that Mark talks about ‘the rebels’ and ‘the insurrection’ suggesting that this has to be understood as the most recent insurrection. As there were further riots in Jerusalem under Cuspius Fadus (44–45 ce), Theissen asks whether the story of Barabbas must predate these riots (1992, p. 183). Finally, Theissen draws attention to two anonymous figures in the garden at Gethsemane. One strikes out with a sword and cuts off the ear of a servant of the high priest. The other, following a struggle with the guards in which he loses his clothes, runs off naked. Having looked at various interpretations for the role of these anonymous figures, Theissen suggests that the simplest explanation is that because of their actions these men are in danger from the authorities and therefore probably still alive at the time of the telling of the narrative (1992, pp. 186–7).

      Drawing on these and other elements of the narrative, Theissen goes on to argue that it is possible that the Passion narrative, probably from 14.43, was developed within the Jerusalem community during the reign of Agrippa I, probably between 41 and 44 ce (1992, p. 198). This was a time, Theissen argues, when the community felt under particular stress with the ever-present possibility of persecution and the death of James. According to Theissen the Passion may have been compiled to enable the community to deal with this situation. As Theissen says,