Bible Review

Richie, in the introduction to Focus on Rashomon, p. 1.

Tadao Sato, “Rashomon,” in Donald Richie, ed., Focus on Rashomon (Englewood Cliffs, NJ: Prentice-Hall, 1972), p. 96.

Vasiliki Limberis, Divine Heiress: The Virgin Mary and the Creation of Christian Constantinople (New York: Routledge, 1994), pp. 47–61

Clement of Alexandria, Stromata 7.16.93. Origen, Commentarium in evangelium Matthaei 10:17.

Josephus, Antiquities 2.200.

That the Gospel of James depends on Matthew and Luke, and not the other way around, is easily demonstrated. For example, Joseph’s decision to dismiss or divorce Mary quietly (James 14:4) recalls a nearly identical remark in Matthew’s account (Matthew 1:19), but in James it makes little sense since marriage is never contemplated. It does fit the situation in Matthew, however, suggesting that Matthew is the source.

Citations follow Ronald F. Hock, The Infancy Gospels of James and Thomas, The Scholars Bible 2 (Sonoma, CA: Polebridge Press, 1995).

For further reading on Mary, see Beverly Roberts Gaventa, Mary: Glimpses of the Mother of Jesus (Minneapolis: Fortress Press, 1999); and Jaroslav Pelikan, Mary Through the Centuries (New Haven: Yale Univ. Press, 1996).

Adapted from a table by Felix Just at http://blarmine.lmu.edu/faculty/fjust/Evangelists_Symbols.htm# Rev 4:5–11. See also Robin M. Jensen, “Of Cherubim and Gospel Symbols,” BAR 21:04.