Philip F. Esler – författare

In 1961 archaeologists discovered a family archive of legal papyri in a cave near the Dead Sea where their owner, the Jewish woman Babatha, had hidden them in 135 CE at the end of the Bar Kokhba revolt. Babatha''s Orchard analyzes the oldest four of these papyri to argue that underlying them is a hitherto undetected and surprising train of events concerning how Babatha''s father, Shim''on, purchased a date-palm orchard in Maoza on the southern shore of the DeadSea in 99 CE that he later gave to Babatha. The central features of the story, untold for two millennia, relate to how a high Nabatean official had purchased the orchard only a month before, but suddenly rescinded the purchase, and how Shim''on then acquired it, in enlarged form, from the vendor. Teasing outthe details involves deploying the new methodology of archival ethnography, combined with a fresh scrutiny of the papyri (written in Nabatean Aramaic), to investigate the Nabatean and Jewish individuals mentioned and their relationships within the social, ethnic, economic, and political realities of Nabatea at that time. Aspects of this context which are thrown into sharp relief by Babatha''s Orchard include: the prominence of wealthy Nabatean women and their husbands'' financialreliance on them; the high returns and steep losses possible in date cultivation; the sophistication of Nabatean law and lawyers; the lingering effect of the Nabateans'' nomadic past in lessening the social distance between elite and non-elite; and the good ethnic relations between Nabateans and Jews.

In 1961 archaeologists discovered a family archive of legal papyri in a cave near the Dead Sea where their owner, the Jewish woman Babatha, had hidden them in 135 CE at the end of the Bar Kokhba revolt. Babatha''s Orchard analyzes the oldest four of these papyri to argue that underlying them is a hitherto undetected and surprising train of events concerning how Babatha''s father, Shim''on, purchased a date-palm orchard in Maoza on the southern shore of the DeadSea in 99 CE that he later gave to Babatha. The central features of the story, untold for two millennia, relate to how a high Nabatean official had purchased the orchard only a month before, but suddenly rescinded the purchase, and how Shim''on then acquired it, in enlarged form, from the vendor. Teasing outthe details involves deploying the new methodology of archival ethnography, combined with a fresh scrutiny of the papyri (written in Nabatean Aramaic), to investigate the Nabatean and Jewish individuals mentioned and their relationships within the social, ethnic, economic, and political realities of Nabatea at that time. Aspects of this context which are thrown into sharp relief by Babatha''s Orchard include: the prominence of wealthy Nabatean women and their husbands'' financialreliance on them; the high returns and steep losses possible in date cultivation; the sophistication of Nabatean law and lawyers; the lingering effect of the Nabateans'' nomadic past in lessening the social distance between elite and non-elite; and the good ethnic relations between Nabateans and Jews.

In 1961 archaeologists discovered a family archive of legal papyri in a cave near the Dead Sea where their owner, the Jewish woman Babatha, had hidden them in 135 CE at the end of the Bar Kokhba revolt. Babatha's Orchard analyzes the oldest four of these papyri to argue that underlying them is a hitherto undetected and surprising train of events concerning how Babatha's father, Shim'on, purchased a date-palm orchard in Maoza on the southern shore of the Dead Sea in 99 CE that he later gave to Babatha. The central features of the story, untold for two millennia, relate to how a high Nabatean official had purchased the orchard only a month before, but suddenly rescinded the purchase, and how Shim'on then acquired it, in enlarged form, from the vendor. Teasing out the details involves deploying the new methodology of archival ethnography, combined with a fresh scrutiny of the papyri (written in Nabatean Aramaic), to investigate the Nabatean and Jewish individuals mentioned and their relationships within the social, ethnic, economic, and political realities of Nabatea at that time. Aspects of this context which are thrown into sharp relief by Babatha's Orchard include: the prominence of wealthy Nabatean women and their husbands' financial reliance on them; the high returns and steep losses possible in date cultivation; the sophistication of Nabatean law and lawyers; the lingering effect of the Nabateans' nomadic past in lessening the social distance between elite and non-elite; and the good ethnic relations between Nabateans and Jews.

Paul's letter to the Galatians, sometimes known as the Magna Carta of Christian liberty, is central to the understanding of the relation of Paul and the Law and is packed with crucial historical, social and theological material.Philip F. Esler provides a detailed and accessible interpretation of the text, which draws on contemporary and modern literary models. He outlines the problems often associated with reading Galatians, the context of the text, the rhetoric of the text and the intercultural and social implications of Galatians. Galatians includes comprehensive indices of ancient sources and modern sources, detailed references and an appendix discussing Paul's attitude to the Law in Romans 5.20-21.Galatians presents a succinct and emminently readable analysis of a dense and important New Testament text.

By applying perspectives from sociology and anthropology to a wide range of biblical data, The First Christians in Their Social Worlds examines how the New Testament documents were influenced by the social realities of the early Christian communities for whom they were written, with the result that the texts reveal an intimate connection between society and Gospel. Overlaying this theoretical foundation, Philip Esler's book studies specific socio-political ideas in various texts of the New Testament, for example, charismatic phenomena, the admission of Gentiles into early Christian communities, sectarianism and millennarianism and its relationship to political oppression.

An examination of how the New Testament was influenced by the social realities of the early Christian communities for whom the books were wtitten. It reveals an intimate connection between society and Gospel.

An examination of how the New Testament was influenced by the social realities of the early Christian communities for whom the books were wtitten. It reveals an intimate connection between society and Gospel.

In Ethiopian Christianity Philip Esler presents a rich and comprehensive history of Christianity's flourishing. But Esler is ever careful to situate this growth in the context of Ethiopia's politics and culture. In so doing, he highlights the remarkable uniqueness of Christianity in Ethiopia. Ethiopian Christianity begins with ancient accounts of Christianity's introduction to Ethiopia by St. Frumentius and King Ezana in the early 300s CE. Esler traces how the church and the monarchy closely coexisted, a reality that persisted until the death of Haile Selassie in 1974. This relationship allowed the emperor to consider himself the protector of Orthodox Christianity. The emperor's position, combined with Ethiopia's geographical isolation, fostered a distinct form of Christianity—one that features the inextricable intertwining of the ordinary with the sacred and rejects the two-nature Christology established at the Council of Chalcedon.In addition to his historical narrative, Esler also explores the cultural traditions of Ethiopian Orthodoxy by detailing its intellectual and literary practices, theology, and creativity in art, architecture, and music. He provides profiles of the flourishing Protestant denominations and Roman Catholicism. He also considers current challenges that Ethiopian Christianity faces—especially Orthodoxy's relations with other religions within the country, in particular Islam and the Protestant and Roman Catholic churches. Esler concludes with thoughtful reflections on the long-standing presence of Christianity in Ethiopia and hopeful considerations for its future in the country's rapidly changing politics, ultimately revealing a singular form of faith found nowhere else.