Login
Fishman, G.G. (1986). American Imago. XXXIX, 1982: Barrabas. Bronson Feldman. Pp. 181-194.. Psychoanal Q., 55:554.

Welcome to PEP Web!

Viewing the full text of this document requires a subscription to PEP Web.

If you are coming in from a university from a registered IP address or secure referral page you should not need to log in. Contact your university librarian in the event of problems.

If you have a personal subscription on your own account or through a Society or Institute please put your username and password in the box below. Any difficulties should be reported to your group administrator.

Username:
Password:

Can't remember your username and/or password? If you have forgotten your username and/or password please click here and log in to the PaDS database. Once there you need to fill in your email address (this must be the email address that PEP has on record for you) and click "Send." Your username and password will be sent to this email address within a few minutes. If this does not work for you please contact your group organizer.

Athens or federation user? Login here.

Not already a subscriber? Order a subscription today.

Psychoanalytic Electronic Publishing: American Imago. XXXIX, 1982: Barrabas. Bronson Feldman. Pp. 181-194.

(1986). Psychoanalytic Quarterly, 55:554

American Imago. XXXIX, 1982: Barrabas. Bronson Feldman. Pp. 181-194.

George G. Fishman

In the Gospel according to John, it is alleged that "Barrabas was a robber." The analysis conducted in this article leads to a startling alternative conclusion. Feldman begins by offering evidence to suggest that the word translated as "robber" denoted a political bandit on the order of, for example, Pancho Villa. The epithet was earned by this shadowy man during a Jewish insurrection against the legions of Pontius Pilate. The occasion was Pilate's pillage of the temple treasury for the alleged purpose of building better aqueducts for his Jewish subjects. The point is made that Pontius Pilate was no friend to any of the Jews, except to turncoats like Josephus. Even his chronicles attest to this fact. Thus it is unlikely that Pilate was the innocent vehicle for Jewish wrath against Jesus. The explanation offered instead is that Jesus (or Yeshua) was brought up in the tradition of Jewish rebellions of those times. The Zealots had been active insurgents in Galilee during his early years. Finally, the author gives us his theory. Feldman argues that the Evangels may have tried to make peace with the Romans for the sake of the early Christian community by expunging all evidence of Jesus' anti-Roman activities. To this end, they created Barrabas who is none other than a split-off part of Yeshua himself. For twenty centuries, a progression of zealous Christian accounts of the deicide have clashed with an onslaught of equally ardent Jewish vindications. This historical rhythm continues.


WARNING! This text is printed for the personal use of the PEPWeb subscriber and is copyright to the Journal in which it originally appeared. It is illegal to copy, distribute or circulate it in any form.
- 554 -

Article Citation

Fishman, G.G. (1986). American Imago. XXXIX, 1982. Psychoanal. Q., 55:554

Copyright © 2014, Psychoanalytic Electronic Publishing. Help | About | Download PEP Bibliography | Report a Problem

WARNING! This text is printed for the personal use of the subscriber to PEP Web and is copyright to the Journal in which it originally appeared. It is illegal to copy, distribute or circulate it in any form whatsoever.