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By Forster R.

The chemokine receptor CXCR5/BLR1 is expressed on mature B cells and a small subpopulation of T reminiscence cells. utilizing gene concentrating on in mice, CXCR5 can be pointed out because the first chemokine receptor occupied with homeostatic trafficking of lymphocytes to and inside of secondary lymphoid organs. CXCR5-deficient mice lack B phone follicles in spleen andPeyer's patches. because the chemokine BLC/BCA-1, a ligand for CXCR5, is expressed on follicular stroma cells, either molecules characterize a receptor-ligand pair that mediates the formation of follicles in lymphoid organs. moreover, CXCR5-deficient mice lack outlined lymph nodes, suggesting that this chemokine receptor additionally performs a pivotal function in lymphoid organ improvement.

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Though some of this evidence supports Brandon's theory, some is tentative at best. " Likewise, during the "triumphal entry" into Jerusalem, Jesus accepts the association with the "kingdom of our ancestor David" (11:1-11). Both of these passages seem to affirm such political messianic expectations. Brandon's claim that promoting Galilee over Judea serves to distance Jesus from the bed of revolution is implausible, for Galilee was as much a part of the revolution as Jerusalem! In fact, Josephus himself was a general of Jew­ ish forces in Galilee.

Dieter Georgi has convinced some that Paul was facing such proponents of a 0£iog avr^p Christology when he wrote 2 Corinthians. E. Mark was written fifteen to twenty years later (with Weeden placing it thirty years later), and we have no evidence that such a group existed at that time. The size, nature, and exact identity of these Corinthian opponents are completely unknown. To translate this group of opponents into Mark's community is adding specula­ tion on top of conjecture. In light of this, Weeden's reconstruction is nothing more than a shot in the dark with virtually no evidence to support it.

In this sense, Gundry is similar to Wrede and Bultmann in their affirmation of a "divine-man" Christology in Mark, though Gundry does not use the "divine-man" concept specifically. 74 75 Surveying the Purpose of Mark's Gospel 29 the following chapters) and focus on the implications Gundry's claim has for the theme of discipleship and instruction for the Christian believer. Gundry seems to be open to the greatest criticism on the question of dis­ cipleship. There are a number of elements related to the theme of discipleship whose presence seems better explained by an intended Christian audience than a non-Christian one.

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