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The New Testament includes a number of incidents of the rejection of Jesus during his lifetime, by local communities and individuals. ==Hometown rejection== In the sixth chapter of the Gospel of Mark there is an account of a visit by Jesus to his hometown with his followers. On the Sabbath, he enters a synagogue and begins to teach. It says that many who heard were 'astounded', and that they were offended, asking "is this not the carpenter, the son of Mary?". It adds that he could do no 'deeds of power there' except to heal a few sick people. Amazed at the community's lack of belief in him, he observes that "Prophets are not without honour, except in their hometown, and among their own kin, and in their own house." ((Mark 6:1-6 )) The account given in the Gospel of Matthew edits this account by having those in the synagogue describe Jesus as the "son of the carpenter" and stating that he could not do many deeds of power (rather than none). ((Matthew 13:54-58 )) The Gospel of Luke moves this story to the beginning of Jesus' preaching in Galilee, to introduce what follows.〔Mark Allan Powell, ''What are They Saying about Luke?'' (Paulist Press, 1989), page 19.〕 In this version, Jesus is described as performing a public reading of scripture; he claims to be the fulfillment of a prophecy at . ((Luke 4:16-30 )) In Matthew and Mark the crowd is also described as referring to Jesus as being the brother of James, Simon, Joseph, and Judas (in Mark they also mention, but do not name, Jesus's sisters) in a manner suggesting that the crowd regards them as just ordinary people, and criticising Jesus' quite different behaviour. Luke adds that Jesus recounted stories about how, during the time of Elijah, only a Sidonian woman was saved, and how, during the time of Elisha, though there were many lepers in Israel, only a Syrian was cleansed. This, according to Luke, caused the people to attack Jesus and chase him to the top of a hill in order to try to throw Jesus off, though Jesus slips away. Some scholars conclude that the historical accuracy of Luke's version is questionable, in this particular case citing that there is no cliff face in Nazareth.〔''The Complete Gospels'', Robert J. Miller editor, 1992, page 126, translation note to Luke 4:29: "Nazareth is not built on or near a cliff face. Luke generally seems poorly informed about Palestinian geography. Aspects of his geography may therefore be fictive."〕 The negative view of Jesus' family may be related to the conflict between Paul the Apostle and Jewish Christians. A. N. Wilson suggests that the negative relationship between Jesus and his family was placed in the Gospels (especially in the Gospel of Mark) to dissuade early Christians from following the Jesus cult that was administered by Jesus’ family: "…it would not be surprising if other parts of the church, particularly the Gentiles, liked telling stories about Jesus as a man who had no sympathy or support from his family."〔Wilson, A.N., ''Jesus: A life''. 1992. New York: Norton & Co., page 86.〕 Jeffrey Bütz〔Butz, Jeffrey. The brother of Jesus and the lost teachings of Christianity. 2005. Rochester, Vermont: Inner Traditions.〕 is more succinct: "…by the time Mark was writing in the late 60s, the Gentile churches outside of Israel were beginning to resent the authority wielded by Jerusalem where James and the apostles were leaders, thus providing the motive for Mark’s antifamily stance… (p. 44)." Other prominent scholars agree (e.g., Crosson, 1973;〔Crosson, John Dominic. “Mark and the relatives of Jesus”. Novum Testamentum, 15, 1973〕 Mack, 1988;〔Mack, Burton. A myth of innocence: Mark and Christian origins. 1988. Philadelphia: Fortress〕 Painter. 1999).〔Painter, John. Just James: The brother of Jesus in history and tradition. 1999. Minneapolis: Fortress Press〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Rejection of Jesus」の詳細全文を読む スポンサード リンク
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