Harry O. Maier – författare

What did it mean to be a Christian in the Roman Empire? In one of the inaugural titles of Oxford's new Essentials in Biblical Studies series, Harry O. Maier considers the multilayered social contexts that shaped the authors and audiences of the New Testament. Beginning with the cosmos and the gods, Maier presents concentric realms of influence on the new religious movement of Christ-followers. The next is that of the empire itself and the sway the cult of the emperor held over believers of a single deity. Within the empire, early Christianity developed mostly in cities, the shape of which often influenced the form of belief. The family stood as the social unit in which daily expression of belief was most clearly on view and, finally, Maier examines the role of personal and individual adherence to the religion in the shaping of the Christian experience in the Roman world. In all of these various realms, concepts of sacrifice, belief, patronage, poverty, Jewishness, integration into city life, and the social constitution of identity are explored as important facets of early Christianity as a lived religion. Maier encourages readers to think of early Christianity not simply as an abstract and disconnected set of beliefs and practices, but as made up of a host of social interactions and pluralisms. Religion thus ceases to exist as a single identity, and acts instead as a sphere in which myriad identities co-exist.

What did it mean to be a Christian in the Roman Empire? In one of the inaugural titles of Oxford's new Essentials in Biblical Studies series, Harry O. Maier considers the multilayered social contexts that shaped the authors and audiences of the New Testament. Beginning with the cosmos and the gods, Maier presents concentric realms of influence on the new religious movement of Christ-followers. The next is that of the empire itself and the sway the cult of the emperor held over believers of a single deity. Within the empire, early Christianity developed mostly in cities, the shape of which often influenced the form of belief. The family stood as the social unit in which daily expression of belief was most clearly on view and, finally, Maier examines the role of personal and individual adherence to the religion in the shaping of the Christian experience in the Roman world. In all of these various realms, concepts of sacrifice, belief, patronage, poverty, Jewishness, integration into city life, and the social constitution of identity are explored as important facets of early Christianity as a lived religion. Maier encourages readers to think of early Christianity not simply as an abstract and disconnected set of beliefs and practices, but as made up of a host of social interactions and pluralisms. Religion thus ceases to exist as a single identity, and acts instead as a sphere in which myriad identities co-exist.

Pauline Christianity sprang to life in a world of imperial imagery. In the streets and at the thoroughfares, in the market places and on its public buildings and monuments, and especially on its coins the Roman Empire's imperial iconographers displayed imagery that aimed to persuade the Empire's diverse and mostly illiterate inhabitants that Rome had a divinely appointed right to rule the world and to be honoured and celebrated for its dominion. Harry O. Maier places the later, often contested, letters and theology associated with Paul in the social and political context of the Roman Empire's visual culture of politics and persuasion to show how followers of the apostle visualized the reign of Christ in ways consistent with central themes of imperial iconography. They drew on the Empire's picture language to celebrate the dominion and victory of the divine Son, Jesus, to persuade their audiences to honour his dominion with praise and thanksgiving. Key to this imperial embrace were Colossians, Ephesians, and the Pastoral Epistles. Yet these letters remain neglected territory in consideration of engagement with and reflection of imperial political ideals and goals amongst Paul and his followers. This book fills a gap in scholarly work on Paul and Empire by taking up each contested letter in turn to investigate how several of its main themes reflect motifs found in imperial images.

Martyrs create space and time through the actions they take, the fate they suffer, the stories they prompt, the cultural narratives against which they take place and the retelling of their tales in different places and contexts. The title "Desiring Martyrs" is meant in two senses. First, it refers to protagonists and antagonists of the martyrdom narratives who as literary characters seek martyrs and the way they inscribe certain kinds of cultural and social desire. Second, it describes the later celebration of martyrs via narrative, martyrdom acts, monuments, inscriptions, martyria, liturgical commemoration, pilgrimage, etc. Here there is a cultural desire to tell or remember a particular kind of story about the past that serves particular communal interests and goals. By applying the spatial turn to these ancient texts the volume seeks to advance a still nascent social geographical understanding of emergent Christian and Jewish martyrdom. It explores how martyr narratives engage pre-existing time-space configurations to result in new appropriations of earlier traditions.

The Shepherd of Hermas is one of the oldest and most well-attested Christian works. Its popularity arguably exceeded that of the canonical Gospels. Many early Christian thinkers regarded the Shepherd as authoritative and cited it in their own writings, even though its status as Scripture was controversial. The far-reaching influence of the Shepherd during the first few centuries is attested in part by the many languages in which it was copied: Latin, Ethiopic, Coptic, Middle Persian, and Georgian. The early dating and wide dissemination of the Shepherd of Hermas offers us access to a period when canonical boundaries were elastic. This volume treats religious experience in the Shepherd, a topic that has received little scholarly attention. It complements a growing body of literature that explores the text from social-historical perspectives. Leading scholars approach it from a variety of interdisciplinary perspectives, including critical literary theory, anthropology, cognitive science, affect theory, gender studies, intersectionality, and text reception. In doing so, they pose fresh questions to one of the most widely read texts in the early church, offering new insights to scholars and students alike.

The Shepherd of Hermas is one of the oldest and most well-attested Christian works. Its popularity arguably exceeded that of the canonical Gospels. Many early Christian thinkers regarded the Shepherd as authoritative and cited it in their own writings, even though its status as Scripture was controversial. The far-reaching influence of the Shepherd during the first few centuries is attested in part by the many languages in which it was copied: Latin, Ethiopic, Coptic, Middle Persian, and Georgian. The early dating and wide dissemination of the Shepherd of Hermas offers us access to a period when canonical boundaries were elastic. This volume treats religious experience in the Shepherd, a topic that has received little scholarly attention. It complements a growing body of literature that explores the text from social-historical perspectives. Leading scholars approach it from a variety of interdisciplinary perspectives, including critical literary theory, anthropology, cognitive science, affect theory, gender studies, intersectionality, and text reception. In doing so, they pose fresh questions to one of the most widely read texts in the early church, offering new insights to scholars and students alike.