5. Synoptics

Aguilar, M. I. "The Archaeology of Memory and the Issue of Colonialism: Mimesis and the Controversial Tribute to Caesar in Mark 12:13-17". BTB 35 (2005): 60-66.

Bartchy, S. S. "The Historical Jesus and Honor Reversal at Table". Pages 175-83 in The Social Setting of Jesus and the Gospels. Edited by W. Stegemann, B. J. Malina & G. Theissen. Minneapolis: Fortress, 2002.

Barton, S. C. Discipleship and Family Ties in Mark and Matthew. SNTSMS 80. Cambridge: Cambridge University Press, 1995.

Beavis, M. A. "The Power of Jesus' Parables: Were They Polemical or Irenic?". JSNT 82 (2001): 3-30.

Benabé, C. "Of Eunuchs and Predators: Matthew 19:1-12 in a Cultural Context". BTB 33 (2003): 128-34.

Blasi, A. J. "Role Structures in the Early Hellenistic Church". Sociological Analysis 47 (1986): 226-48.

Bloomquist, L. G. "Rhetorical Analyses and Sociological Analysis in Historical Jesus Research". Method & Theory in the Study of Religion 9.2 (1997): 139-54.

Bossman, D. M. "Christians and Jews Read the Gospel of Matthew Today". BTB 27 (1997): 42-52.

Botha, P. J. J. "The Social Dynamics of the Early Transmission of the Jesus Tradition". Neot 27 (1993): 205-31.
_____. "Rethinking the Oral-Written Divide in Gospel Criticism: The Jesus Traditions in the Light of Gossip Research". Voices 1 (1998): 28-58.

Carter, W. Matthew and the Margins: A Socio-Political and Religious Reading. JSNTSup 204. Sheffield: Sheffield Academic Press, 2001.

Chapman, D. W. "Locating the Gospel of Mark: A Model of Agrarian Geography". BTB 25 (1995): 24-36.

Craffert, P. F. "Did Jesus Rise Bodily from the Dead? Yes and No!". Religion & Theology 15 (2008): 133-53.
_____. "Historical-anthropological Jesus Research: The Status of Authentic Pictures beyond Authentic Material".
Hervormde Teologiese Studies 58 (2002): 440-471.
_____. "How Historiography Creates (Some) Body: Jesus, the Son of David––Royal Stock or Social Construct?". Scriptura 90 (2005): 608-20.
_____. "Jesus and the Shamanic Complex: First Steps in Utilising a Social Type Model". Neot 33 (1999): 321-42.
_____. The Life of a Galilean Shaman. Eugene, OR: Cascade, 2007.
_____. "'Seeing' a Body into Being: Reflections on Scholarly Interpretations of the Nature and Reality of Jesus' Resurrected Body". Religion & Theology 9 (2002): 89-107.

Craffert, P. F. & P. J. J. Botha. "Why Jesus Could Walk on the Sea but He Could not Read and Write?: Reflections on Historicity and Interpretation in Historical Jesus Research". Neot 39 (2005): 5-38.

Cromhout, M. Jesus and Identity: Reconstructing Judean Ethnicity in Q. Eugene, OR: Cascade, 2007.
_____. "What Kind of 'Judean' Was Jesus?".
Hervormde Teologiese Studies 63 (2007): 575-603.

Crook, Z. A. "Methods and Models in New Testament Interpretation: A Critical Engagement with Louise Lawrence's Literary Ethnography". RelSRev 32 (2006): 87-97.

DeMaris, R. E. "The Baptism of Jesus: A Ritual-Critical Approach". Pages 135-57 in The Social Setting of Jesus and the Gospels. Edited by W. Stegemann, B. J. Malina & G. Theissen. Minneapolis: Fortress, 2002.
_____. "Possession, Good and Bad––Ritual Effects and Side-Effects: The Baptism of Jesus and Mark 1.9-11 from a Cross-Cultural Perspective". JSNT 80 (2000): 3-30.

Destro, A. & M. Pesce. "Between Family and Temple: Jesus and Sacrifices". Hervormde Teologiese Studies 58 (2002): 472-501.
_____. Encounters with Jesus: The Man in His Place and Time. Minneapolis: Fortress, 2011.

Draper, J. A. "Jesus and the Renewal of Local Community in Galilee: Challenge to a Communitarian Christology". JTSA 87 (1994): 29-42.
_____. "Wandering Radicalism or Purposeful Activity? Jesus and the Sending of the Messengers in Mark 6:6-56". Neot 29 (1995): 183-202.

Duling, D. C. A Mrginal Scribe: Studies in the Gospel of Matthew in a Social-Scientific Perspective. Matrix. Eugene, OR: Cascade, FORTHCOMING.
_____. "Egalitarian Ideology, Leadership, and Factional Conflict in the Gospel of Matthew". BTB 27 (1997): 124-37.

_____. "Ethnicity, Ethnocentrism, and the Matthean Ethnos". BTB 35 (2005): 125-43.
_____. "The Matthean Brotherhood and Marginal Scribal Leadership". Pages 159-82 in Modelling Early Christianity. Edited by P. F. Esler. London: Routledge, 1995.

_____. "Matthew 18:15-17: Conflict, Confrontation, and Conflict Resolution in a 'Fictive Kin' Association". BTB 29 (1999): 4-22.
_____. "Matthew and Marginality". SBLSP (1993): 642-71.
_____. "Matthew and Small Groups". BTB 25 (1995): 
_____. "Matthew as Marginal Scribe in an Advanced Agrarian Society". Hervormde Teologiese Studies 58 (2002): 520-75.
_____. "Matthew's Plurisignificant 'Son of David' in Social Science Perspective: Kinship, Kingship, Magic, and Miracle". BTB 22 (1992): 99-116.
_____. "The Jesus Movement and Network Analysis". Pages 301-32 in The Social Setting of Jesus and the Gospels. Edited by W. Stegemann, B. J. Malina & G. Theissen. Minneapolis: Fortress, 2002.
_____. "The Jesus Movement and Social Network Analysis (Part I: The Spatial Network)". BTB 29 (1999): 156-75.
_____. "The Jesus Movement and Social Network Analysis (Part II: The Social Network)". BTB 30 (2000): 3-14.

Elliott, J. H. "The Evil Eye and the Sermon on the Mount: Contours of a Pervasive Belief in Social Scientific Perspective". BibInt 2 (1994): 51-84.
_____. "Envy and the Evil Eye: More on Mark 7.22 and Mark's 'Anatomy of Envy'". Pages 87-105 in In Other Words: Essays on Social Science Methods and the New Testament in Honor of Jerome H. Neyrey. Edited by A. C. Hagedorn, Z. A. Crook & E. Stewart. Sheffield: Sheffield Phoenix Press, 2007.
_____. "Household/Family in the Gospel of Mark as a Chief Symbol of Community". Pages 36-63 in Fabrics of Discourse. Edited by G. Bloomquist, D. Gowler & D. Watson. Harrisburg, PA: TPI, 2003.
_____. "Jesus, Mark and the Evil Eye". Lutheran Theological Journal 39 (2005): 157-68.
_____. "Jesus the Israelite Was Neither a Jew nor a Christian: On Correcting the Nomenclature". JSHJ 5.2 (2007): 119-55.
_____. "Jesus Was Not an Egalitarian: A Critique of an Anachronistic and Idealist Theory". BTB 32 (2002): 75-91.

_____. "The Jesus Movement was not Egalitarian but Family Oriented". BibInt 11 (2003): 173-210.
_____. "Matthew 20:1-15: A Parable of Invidious Comparison and Evil Eye Accusation". BTB 22 (1992): 52-65.

Esler, P. F. "Jesus and the Reduction of Intergroup Conflict". Pages 185-205 in The Social Setting of Jesus and the Gospels. Edited by W. Stegemann, B. J. Malina & G. Theissen. Minneapolis: Fortress, 2002.
_____. "Mountaineering in Matthew: A Response to K. C. Hanson". Semeia 67 (1994): 171-77.

Freyne, S. Galilee and Gospel: Collected Essays. WUNT. Tübingen: J. C. B. Mohr, 2000.
_____. "Jesus and the Urban Culture of Galilee". Pages 597-622 in Texts and Contexts. Edited by T. Fornberg & D. Hellholm. Oslo: Scandinavian University Press, 1995.

Gil Arbiol, C. J. "Overvaluing the Stigma: An Example of Self-Stigmatization in the Jesus Movement (Q 14:26-27; 17:33)". BTB 34 (2004): 161-66.

Gowler, D. B. What Are They Saying about the Parables? New York: Paulist Press, 2000.

Guijarro, S. "Cultural Memory and Group Identity in Q". BTB 37 (2007): 90-100.
_____. "The Family in the Jesus Movement". BTB 34 (2004): 114-21.
_____. "The First Disciples of Jesus in Galilee". Hervormde Teologiese Studies 63 (2007): 885-908.
_____. "Healing Stories and Medical Anthropology: A Reading of Mark 10:46-52". BTB 30 (2000): 102-12.
_____. "The Politics of Exorcism". Pages 159-74 in The Social Setting of Jesus and the Gospels. Edited by W. Stegemann, B. J. Malina & G. Theissen. Minneapolis: Fortress, 2002.
_____. "Kingdom and Family Conflict: A Contribution to the Study of the Historical Jesus". Pages 210-38 in Social Scientific Models for Interpreting the Bible. Edited by J. J. Pilch. BINS 53. Leiden: E. J. Brill, 2000.
_____. "The Politics of Exorcism: Jesus' Reaction to Negative Labels in the Beelzebul Controversy". BTB 29 (1999): 118-29.
_____. "Why Does the Gospel of Mark Begin as it Does?" BTB 33 (2003): 28-38.

Hagedorn, A. C. & J. H. Neyrey. "'It Was out of Envy that They Handed Jesus over' (Mark 15.10): The Anatomy of Envy and the Gospel of Mark". JSNT 69 (1998): 15-56.

Hanson, K. C. "'How Honorable! How Shameful!': A Cultural Analysis of Matthew's Markarisms and Reproaches". Semeia 68 (1994): 81-111.
_____. "Jesus and the Social Bandits". Pages 283-300 in The Social Setting of Jesus and the Gospels. Edited by W. Stegemann, B. J. Malina & G. Theissen. Minneapolis: Fortress, 2002.
_____. "Transformed on the Mountain: Ritual Analysis and the Gospel of Matthew". Semeia 67 (1994): 147-70.

Hellerman, J. H. "Challenging the Authority of Jesus: Mark 11:27-33 and the Mediterranean Notions of Honor and Shame". JETS 43 (2000): 213-28.

Herzog, W. R. II. Jesus, Justice, and the Reign of God: A Ministry of Liberation. Louisville: WJK Press, 2000.
_____. "Onstage and Offstage with Jesus of Nazareth: Public Transcripts, Hidden Transcripts, and Gospel Texts". Pages 41-60 in Hidden Transcripts and the Arts of Resistance. Edited by R. A. Horsley. Semeia Studies. Atlanta: SBL Publications, 2004.
_____. Parables as Subversive Speech: Jesus as Pedagogue of the Oppressed. Louisville, KY: WJK Press, 1994.
_____. "Sociological Approaches to the Gospels". Pages 760-66 in Dictionary of Jesus and the Gospels. Edited by J. B. Green & S. McKnight. Downers Grove, IL: IVP, 1992.

Hobbs, T. R. "The Political Jesus: Discipleship and Disengagement". Pages 251-81 in The Social Setting of Jesus and the Gospels. Edited by W. Stegemann, B. J. Malina & G. Theissen. Minneapolis: Fortress, 2002.
_____. "Soldiers in the Gospels: A Neglected Agent". Pages 328-48 in Social Scientific Models for Interpreting the Bible. Edited by J. J. Pilch. BINS 53. Leiden: E. J. Brill, 2000.

Hollenbach, P. W. "From Parable to Gospel: A Response Using the Social Sciences". Forum 2 (1986): 67-75.
_____. "Help for Interpreting Jesus' Exorcisms". SBLSP (1993): 119-28.
_____. "Liberating Jesus for Social Involvement". BTB 15 (1985): 151-57.
_____. "Recent Historical Jesus Studies and the Social Sciences". SBLSP (1983): 61-78.
_____. "The Conversion of Jesus: From the Baptizer to Jesus the Healer". ANRW 2.25.1 (1982): 196-219.

Holmberg, B. "Conversation as Competition: The Question of Honour in Discussing with Jesus". African Theological Journal 32 (2009): 71-86.

Horsley, R. A. Sociology and the Jesus Movement. New York: Crossroad, 1989.

Kazmierski, C. R. "Evangelist and Leper: A Socio-Cultural Study of Mark 1:40-45". NTS 38 (1992): 37-50.

Kirk, A. "Crossing the Boundary: Liminality and Transformative Wisdom in Q". NTS 45 (1999): 1-18.
_____. "Peasant Wisdom, the 'Our Father', and the Origins of Christianity". Toronto Journal of Theology 15 (1999): 31-50.

Kloppenborg, J. "Alms, Debt and Divorce: Jesus' Ethics in the Mediterranean Context". Toronto Journal of Theology 6 (1990): 182-200.
_____. The Tenants in the Vineyard: Ideology, Economics, and Agrarian Conflict in Jewish Palestine. WUNT 195. Tübingen: Mohr-Siebeck, 2006.

LaHurd, C. S. "Exactly What's Ritual about the Experience of Reading/Hearing Mark's Gospel". Semeia 67 (1994): 199-208.

Lawrence, L. J. An Ethnography of the Gospel of Matthew: A Critical Assessment of the Use of the Honour and Shame Model in New Testament Studies. WUNT 2.165. Tübingen: J. C. B. Mohr, 2003.
_____. "'For truly I tell you, they have received their reward' (Matt 6:2): Investigating Honor Precedence and Honor Virtue". CBQ 64 (2002): 687-702.

Loubser, J. A. "Invoking the Ancestors: Some Socio-Rhetorical Aspects of the Genealogies in the Gospels of Matthew and Luke". Neot 39 (2005): 127-40.

Love, S. L. "The Household: A Major Social Component for Gender Analysis in the Gospel of Matthew". BTB 23 (1993): 21-31.
_____. Jesus and Marginal Women: Healing in Matthew's Gospel. Matrix. Eugene, OR: Cascade, FORTHCOMING.
_____. "Jesus, Healer of the Canaanite Woman's Daughter in Matthew's Gospel: A Social-Scientific Inquiry". BTB 32 (2002): 11-20.

_____. "Jesus Heals the Haemorrhaging Woman". Pages 85-101 in The Social Setting of Jesus and the Gospels. Edited by W. Stegemann, B. J. Malina & G. Theissen. Minneapolis: Fortress, 2002.
_____. "The Place of Women in Public Settings in Matthew's Gospel: A Sociological Inquiry". BTB 24 (1994): 52-65.

Malina, B. J. "Assessing the Historicity of Jesus' Walking on the Sea: Insights from Cross-Cultural Social Psychology". Pages 351-71 in Authenticating the Activities of Jesus. Edited by B. D. Chilton & C. A. Evans. Leiden: E. J. Brill, 1999. 
_____. "Criteria for Assessing the Authentic Words of Jesus: Some Specifications". Pages 27-45 in Authenticating the Activities of Jesus. Edited by B. D. Chilton & C. A. Evans. Leiden: E. J. Brill, 1999.
_____. "Exegetical Eschatology, the Peasant Present and the Final Discourse Genre: The Case of Mark 13". BTB 32 (2002): 49-59.
_____. "From the Jesus Faction to the Synoptic Gospels: The Synoptic Gospels as Third Generation Phenomena". Pages 61-74 in Kontexte der Schrift, Bd. 2: Kultur, Politik, Religion, Sprache. Edited by C. Strecker. Stuttgart: Kohlhammer, 2005.
_____. "Jesus as Astral Prophet". BTB 27 (1997): 83-98.
_____. "Jesus as Charismatic Leader?". BTB 14 (1984): 55-62.
_____. "'Let Him Deny Himself' (Mark 8:34//): A Social Psychological Model of Self Denial". BTB 24 (1994): 106-19.
_____. "Mark 7: A Conflict Approach". Forum 4.3 (1988): 2-30.
_____. "Patron and Client: The Analogy behind Synoptic Theology". Forum 4.1 (1988): 2-32.
_____. The Social Gospel of Jesus: The Kingdom of God in Mediterranean Perspective. Minneapolis: Fortress, 2000.
_____. "Social-Scientific Approaches and the Gospel of Matthew". Pages 154-93 in Methods for Matthew. Edited by M. A. Powell. Cambridge: Cambridge University Press, 2009.
_____. "Social-Scientific Models in Historical Jesus Research". Pages 3-26 in The Social Setting of Jesus and the Gospels. Edited by W. Stegemann, B. J. Malina & G. Theissen. Minneapolis: Fortress, 2002.
_____. The Social World of Jesus and the Gospels. New York: Routledge, 1996.

Malina, B. J. & J. H. Neyrey. Calling Jesus Names: The Social Value of Labels in Matthew. Sonoma, CA: Polebridge, 1988.
_____. "Jesus the Witch: Witchcraft Accusations in Matthew 12". Pages 29-67 in Social-Scientific Approaches to New Testament Interpretation. Edited by D. G. Horrell. Edinburgh: T. & T. Clark, 1999.

Malina, B. J. & R. L. Rohrbaugh. Social-Science Commentary on the Synoptic Gospels. Minneapolis: Fortress, 1992.

Marohl, M. J. From Expected Death Comes Unexpected New Life: The Theology of the Gospel of Matthew. Eugene, OR: Cascade, FORTHCOMING.
_____. Joseph's Dilemma: Honor Killing in the Birth Narrative in Matthew. Eugene, OR: Cascade, 2009.

Mattila, S. L. "Jesus and the 'Middle Peasants'? Problematizing a Social-Scientific Concept". CBQ 72 (2010): 291-313.

May, D. M. "'Drawn from Nature or Common Life': Social and Cultural Reading Strategies for the Parables". RevExp 94 (1997): 199-214.
_____. "Leaving and Receiving: A Social-scientific Exegesis of Mark 10:29-31". PRS 17 (1990): 141-51, 154.
_____. "Mark 3:20-35 from the Perspective of Shame/Honor". BTB 17 (1987): 83-7.

McVann, M. "Baptism, Miracles, and Boundary Jumping in Mark". BTB 21 (1991): 151-57.
_____. "Markan Ecclesiology: An Anthropological Experiment". Listening 23 (1988): 
_____. "One of the Prophets: Matthew's Testing Narrative as a Rite of Passage". BTB 23 (1993): 14-20.
_____. "The Passion in Mark: Transformation Ritual". BTB 18 (1988): 96-101.
_____. "The 'Passion' of John and Jesus before Pilate: Saint Mark's Warning about Kings and Governors". BTB 38 (2008): 152-57.
_____. "Reading Mark Ritually: Honor-Shame and the Ritual of Baptism". Semeia 67 (1994): 179-98.

Miguel, E. "How to Discredit an Inconvenient Exorcist: Origin and Configuration of the Synoptic Controversies on Jesus' Power as an Exorcist". BTB 40 (2010): 187-206.

Moxnes, H. "The Construction of Galilee as a Place for the Historical Jesus––Part I". BTB 31 (2001): 26-37.
_____. "The Construction of Galilee as a Place for the Historical Jesus––Part II". BTB 31 (2001): 64-77.
_____. "The Historical Jesus: From Master Narrative to Cultural Context". BTB 28 (1998): 135-49.
_____. "Identity in Jesus' Galilee –– From Ethnicity to Locative Intersectionality" BibInt 18 (2010): 390-416
_____. Putting Jesus in His Place: A Radical Vision of Household and Kingdom. Louisville: WJK Press, 2003.

Neufeld, D. "Eating, Ecstasy, and Exorcism (Mark 3:21): A Social-Scientific Approach". BTB 26 (1996): 152-62.
_____. "Jesus' Eating Transgressions and Social Impropriety in the Gospel of Mark: A Social Scientific Approach". BTB 30 (2000): 15-26.
_____. "Sins and Forgiveness: Release and Status Reinstatement of the Paralytic in Mark 2:1-12".
Pages 51-64 in The Social Sciences and Biblical Translation. Edited by D. Neufeld. Atlanta: SBL Publications, 2008.

Neyrey, J. H. "Deception, Ambiguity and Revelation: Matthew's Judgmental Scenes in Social-Scientific Perspective". Pages 199-230 in When Judaism and Christianity Began. Edited by A. J. Avery-Peck et al. Leiden: E. J. Brill, 2004.
_____. Honor and Shame in the Gospel of Matthew. Louisville, KY: WJK Press, 1998.

_____. "The Idea of Purity in Mark's Gospel". Semeia 35 (1986): 91-126.
_____. "Loss of Wealth, Loss of Family and Loss of Honour: The Cultural Context of the Original Markarisms in Q". Pages 139-58 in Modelling Early Christianity. Edited by P. F. Esler. London: Routledge, 1995.
_____. "Questions, Chreiai, and Challenges to Honor: The Interface of Rhetoric and Culture in Mark's Gospel". CBQ 60 (1998): 657-81.
_____. "A Symbolic Approach to Mark 7". Forum 4.3 (1988): 63-91.

Oakman, D. E. "Cursing Fig Trees and Robbers' Dens: Pronouncement Stories within Social-Systemic Perspective. Mark 11:12-25 and Parallels". Semeia 64 (1993): 253-72.
_____. "Jesus and Agrarian Palestine: The Factor of Debt". SBLSP (1985): 57-73.
_____. Jesus and the Economic Questions of His Day. Lewiston, NY: Edwin Mellen, 1986.
_____. Jesus and the Peasants. Matrix. Eugene, OR: Cascade: 2007.
_____. "The Lord's Prayer in Social Perspective". Pages 137-86 in Authenticating the Words of Jesus. Edited by B. Chilton & C. A. Evans. Leiden: E. J. Brill, 1999.
_____. "Money in the Moral Universe of the New Testament". Pages 335-48 in The Social Setting of Jesus and the Gospels. Edited by W. Stegemann, B. J. Malina & G. Theissen. Minneapolis: Fortress, 2002.
_____. "Models and Archaeology in the Social Interpretation of Jesus". Pages 102-31 in Social Scientific Models for Interpreting the Bible. Edited by J. J. Pilch. BINS 53. Leiden: E. J. Brill, 2000.
_____. "The Radical Jesus: You Cannot Serve God and Mammon". BTB 34 (2004): 122-29.
_____. "Rulers' Houses, Thieves and Usurpers: The Beelzebub Pericope". Forum 4 (1988): 109-23.

Osiek, C. "Jesus and Cultural Values: Family Life as an Example". Hervormde Teologiese Studies 53 (1997): 800-14.
_____. "The Women at the Tomb: What Are They Doing There?". Hervormde Teologiese Studies 53 (1997): 103-18.

Overman, J. A. Matthew's Gospel and Formative Judaism: The Social World of the Matthean Community. Minneapolis: Fortress, 1990.

Pamment, M. "Witch-Hunt". Theology 84 (1981): 98-106.

Pilch, J. J. "Altered States of Consciousness in the Synoptics". Pages 103-15 in The Social Setting of Jesus and the Gospels. Edited by W. Stegemann, B. J. Malina & G. Theissen. Minneapolis: Fortress, 2002.
_____. "Appearances of the Risen Jesus in Cultural Context: Experiences of Alternate Reality". BTB 28 (1998): 52-60.
_____. "The Ascension of Jesus: A Social Scientific Perspective".  Pages  75-82 in Kontexte der Schrift, Bd. 2: Kultur, Politik, Religion, Sprache - Text.  Für Wolfgang Stegemann zum 60. Geburtstag.  Edited by Christian Strecker.  Stuttgart: Kohlhammer, 2005.
_____. "Death with Honor: The Mediterranean Style Death of Jesus in Mark". BTB 25 (1995): 65-70.

_____. "Flute Players, Death, and Music in the Afterlife (Matthew 9:18-19, 23-26)". BTB 37 (2007): 12-19.
_____. "Healing in Mark: A Social Science Analysis". BTB 15 (1985): 142-50.

_____. "The Health Care System in Matthew: A Social Science Analysis". BTB 16 (1986): 102-6.
_____. "Insights and Models for Understanding the Healing Activity of the Historical Jesus". SBLSP (1993): 154-77.
_____. "Reading Matthew Anthropologically: Healing in Cultural Perspective". Listening 24 (1989): 278-89.
_____. "Secrecy in the Mediterranean World: An Anthropological Perspective". BTB 24 (1994): 151-7.
_____. "A Structural Functional Analysis of Mark 7". Forum 4.3 (1988): 31-62.
_____. "The Transfiguration of Jesus: An Experience of Alternate Reality". Pages 47-64 in Modelling Early Christianity. Edited by P. F. Esler. London: Routledge, 1995.
_____. "The Usefulness of the Meaning Response Concept for Interpreting Translations of Healing Accounts in Matthew's Gospel".
Pages 97-108 in The Social Sciences and Biblical Translation. Edited by D. Neufeld. Atlanta: SBL Publications, 2008.

Piovanelli, P. "Jesus' Charismatic Authority: On the Historical Availability of a Sociological Model". JAAR 73 (2005): 395-427.

Piper, R. A. "Jesus and the Conflict of Powers in Q: Two Q Miracle Stories". Pages 317-49 in The Sayings Source Q and the Historical Jesus. Edited by A. Lindemann. Leuven: Peeters, 2001.
_____. "Wealth, Poverty and Subsistence in Q". Pages 219-64 in From Quest to Q
. Edited by J. M. Asgeirsson, K. de Troyer & M. W. Meyer. Leuven: Peeters, 2000.

Reed, D. A. "'Saving Judas'––A Social-Scientific Approach to Judas' Suicide in Matthew 27:3-10". BTB 35 (2005): 51-59.

Reinstorf, D. & A. van Aarde. "Jesus' Kingdom Parables as Metaphorical Stories: A Challenge to a Conventional Worldview". Hervormde Teologiese Studies 54 (1998): 603-22.

Rhoads, D. M. "Network for Mission: The Social System of the Jesus Movement in the Gospel of Mark". ANRW 2.26.2 (1995): 1692-1729.
_____. "Social Criticism: Crossing Boundaries". Pages 135-61 in Mark and Method. Edited by J. C. Anderson & S. D. Moore. Minneapolis: Fortress, 1992.

Riches, J. K. Conflicting Mythologies: Identity Formation in the Gospels of Mark and Matthew. SNTW. Edinburgh: T&T Clark, 2000.
_____. "Conflicting Mythologies: Mythical Narrative in the Gospel of Mark". JSNT 84 (2001): 29-50.

Robbins, V. K. "Beelzebul Controversy in Mark and Luke: Rhetorical and Social Analysis". Forum 7.4 (1991): 261-77.
_____. "Interpreting Miracle Culture and Parable Culture in Mark 4-11". SEÅ 59 (1994): 59-81.
_____. Jesus the Teacher: A Socio-Rhetorical Interpretation of Mark. 2nd ed. Minneapolis: Fortress, 1992.
_____. "The Reversed Contextualization of Psalm 22 in the Markan Crucifixion: A Socio-Rhetorical Analysis". Pages 1161-83 in The Four Gospels: 1992. Edited by F. van Segbroeck et al. Leuven: Peeters Press, 1992.
_____. "The Woman who Touched Jesus' Garment: Socio-Rhetorical Analysis of the Synoptic Accounts". NTS 33 (1987): 502-15.

Rodriguez, R. Structuring Early Christian Memory: Jesus in Tradition, Performance and Text. London: T&T Clark, 2009.

Rohrbaugh, R. L. "Ethnocentrism and Historical Questions about Jesus". Pages 27-43 in The Social Setting of Jesus and the Gospels. Edited by W. Stegemann, B. J. Malina & G. Theissen. Minneapolis: Fortress, 2002.
_____. "A Peasant Reading of the Parable of the Talents/Pounds: A Text of Terror?". BTB 23 (1993): 32-39.
_____. "The Social Location of the Marcan Audience". BTB 23 (1993): 114-27.

Rooney, R. & D. E. Oakman. "The Social Origins of Q: Two Theses in a Field of Conflicting Hypotheses". BTB 38 (2008): 114-21.

Saldarini, A. J. "Delegitimation of Leaders in Matthew 23". CBQ 54 (1992): 659-80.
_____. "The Gospel of Matthew and Jewish-Christian Conflict". Pages 38-61 in Social History of the Matthean Community. Edited by D. L. Balch. Minneapolis: Fortress, 1991.

Sivertsen, B. "New Testament Genealogies and the Families of Mary and Joseph". BTB 35 (2005): 43-50.

Smith, D. "Jesus and the Pharisees in Socio-Anthropological Perspective". Trinity Journal 6 (1985): 151-56.

Spencer, F. S. What Did Jesus Do? Gospel Profiles of Jesus' Personal Conduct. Harrisburg, PA: TPI, 2003.

Stansell, G. "Gifts, Tributes, and Offerings". Pages 349-64 in The Social Setting of Jesus and the Gospels. Edited by W. Stegemann, B. J. Malina & G. Theissen. Minneapolis: Fortress, 2002.

Stark, R. "Antioch as the Social Situation for Matthew's Gospel". Pages 189-210 in Social History of the Matthean Community. Edited by D. L. Balch. Minneapolis: Fortress, 1991. 

Stegemann, W. "The Contextual Ethics of Jesus". Pages 45-61 in The Social Setting of Jesus and the Gospels. Edited by W. Stegemann, B. J. Malina & G. Theissen. Minneapolis: Fortress, 2002.

Stewart, E. C. "The City in Mark: Reflections on a Spatial Theme". Pages 202-20 in In Other Words: Essays on Social Science Methods and the New Testament in Honor of Jerome H. Neyrey. Edited by A. C. Hagedorn, Z. A. Crook & E. Stewart. Sheffield: Sheffield Phoenix Press, 2007.
_____. Gathered around Jesus: An Alternative Spatial Practise in the Gospel in Mark. Matrix. Eugene, OR: Cascade, FORTHCOMING.

Strecker, C. "Jesus and the Demoniacs". Pages 117-33 in The Social Setting of Jesus and the Gospels. Edited by W. Stegemann, B. J. Malina & G. Theissen. Minneapolis: Fortress, 2002.

Talbott, R. F. "Nazareth's Rebellious Son: Deviance and Downward Mobility in the Galilean Jesus Movement". BTB 38 (2008): 99-113.

Taylor, W. F. JR . "Jesus within His Social World: Insights from Archaeology, Sociology, and Cultural Anthropology". Pages 49-71 in The Quest for Jesus and the Christian Faith. Edited by F. J. Geiser. Word & World Supplement 3. St. Paul, MN: Luther Seminary, 1997.

Theissen, G. "The Political Dimensions of Jesus' Activities". Pages 225-50 in The Social Setting of Jesus and the Gospels. Edited by W. Stegemann, B. J. Malina & G. Theissen. Minneapolis: Fortress, 2002.
_____. Sociology of Early Palestinian Christianity. Philadelphia: Fortress, 1978.
_____. "The Wandering Radicals: Light Shed by the Sociology of Literature on the Early Transmission of Jesus Sayings". Pages 93-121 in Social-Scientific Approaches to New Testament Interpretation. Edited by D. G. Horrell. Edinburgh: T&T Clark, 1999.

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