Thomas A. Robinson – författare

The 1920s saw one of the most striking revolutions in manners and morals to have marked North American society, affecting almost every aspect of life, from dress and drink to sex and salvation. Protestant Christianity was being torn apart by a heated controversy between traditionalists and the modernists, as they sought to determine how much their beliefs and practices should be altered by scientific study and more secular attitudes. Out of the controversy arose the Fundamentalist movement, which has become a powerful force in twentieth-century America.During this decade, hundreds (and perhaps thousands) of young girl preachers, some not even school age, joined the conservative Christian cause, proclaiming traditional values and condemning modern experiments with the new morality. Some of the girls drew crowds into the thousands. But the stage these girls gained went far beyond the revivalist platform. The girl evangelist phenomenon was recognized in the wider society as well, and the contrast to the flapper worked well for the press and the public. Girl evangelists stood out as the counter-type of the flapper, who had come to define the modern girl. The striking contrast these girls offered to the racy flapper and to modern culture generally made girl evangelists a convenient and effective tool for conservative and revivalist Christianity, a tool which was used by their adherents in the clash of cultures that marked the 1920s.

For an understanding of the early Christian movement, two matters are essential. One is the size of the movement. The other is the distribution of the movement. In regard to the first matter, it has been widely assumed that there were 6 million Christians (or 10% of the population of the Roman Empire) around the year 300. But those kinds of calculations have no substantial ancient bases or any modern method by which such numbers can be established. As to the distribution of the movement, the consensus view is that Christianity was an urban movement until the conversion of Emperor Constantine. On close examination, these two popular views-an urban Christianity of 6 million-would nearly saturate every urban area of the entire Roman Empire with Christians, leaving no room for Jews or pagans. That scenario simply does not work. But where does the solution lie? Were there fewer Christians in the Roman world? Was the Roman world much more urbanized that we previously thought? Did large numbers of Jews convert to Christianity? Or, as Thomas Robinson argues, is the urban thesis defective, and the neglected countryside must now be considered in any reconstruction of early Christian growth? In Who Were the First Christians? Robinson deconstructs the "urban thesis, " and then goes further; he asks what was the makeup of the typical Christian congregation, and whether it was a lower-class movement or an upwardly mobile middle-class movement. In answering these questions, Robinson engages with the influential writings of Wayne Meeks, Rodney Stark, and Ramsay MacMullen, among others. He argues persuasively that more attention needs to be given to the countryside and to the considerable contingent of the marginal and the rustic even within urban populations. The result is that this book effectively dismantles the long-accepted urban thesis, and proves that a profoundly revised vision of early Christian growth and development is required.

It has been widely assumed that there were 6 million Christians (or 10% of the population of the Roman Empire) by around the year 300. The largely-unexamined consensus view is also that Christianity was an urban movement until the conversion of Emperor Constantine. On close examination, it appears that these two popular views would nearly saturate every urban area of the entire Roman Empire with Christians, leaving no room for Jews or pagans.In Who Were the First Christians?, Thomas Robinson shows that scenario simply does not work. But where does the solution lie? Were there many fewer Christians in the Roman world than we have thought? Was the Roman world much more urbanized? Or, is the urban thesis defective, so that the neglected countryside must now be considered in any reconstruction of early Christian growth? Further, what was the makeup of the typical Christian congregation? Was it a lower-class movement? Or was it a movement of the upwardly mobile middle-class? Arguing that more attention needs to be given to the countryside and to the considerable contingent of the marginal and the rustic within urban populations, this revisionist work argues persuasively that the urban thesis should be dismantled or profoundly revised and the growth and the complexion of the early Christian movement seen in a substantially different light.

It has been widely assumed that there were 6 million Christians (or 10% of the population of the Roman Empire) by around the year 300. The largely-unexamined consensus view is also that Christianity was an urban movement until the conversion of Emperor Constantine. On close examination, it appears that these two popular views would nearly saturate every urban area of the entire Roman Empire with Christians, leaving no room for Jews or pagans.In Who Were the First Christians?, Thomas Robinson shows that scenario simply does not work. But where does the solution lie? Were there many fewer Christians in the Roman world than we have thought? Was the Roman world much more urbanized? Or, is the urban thesis defective, so that the neglected countryside must now be considered in any reconstruction of early Christian growth? Further, what was the makeup of the typical Christian congregation? Was it a lower-class movement? Or was it a movement of the upwardly mobile middle-class? Arguing that more attention needs to be given to the countryside and to the considerable contingent of the marginal and the rustic within urban populations, this revisionist work argues persuasively that the urban thesis should be dismantled or profoundly revised and the growth and the complexion of the early Christian movement seen in a substantially different light.

The 1920s saw one of the most striking revolutions in manners and morals to have marked North American society, affecting almost every aspect of life, from dress and drink to sex and salvation. Protestant Christianity was being torn apart by a heated controversy between traditionalists and the modernists, as they sought to determine how much their beliefs and practices should be altered by scientific study and more secular attitudes. Out of the controversy arose the Fundamentalist movement, which has become a powerful force in twentieth-century America.During this decade, hundreds (and perhaps thousands) of young girl preachers, some not even school age, joined the conservative Christian cause, proclaiming traditional values and condemning modern experiments with the new morality. Some of the girls drew crowds into the thousands. But the stage these girls gained went far beyond the revivalist platform. The girl evangelist phenomenon was recognized in the wider society as well, and the contrast to the flapper worked well for the press and the public. Girl evangelists stood out as the counter-type of the flapper, who had come to define the modern girl. The striking contrast these girls offered to the racy flapper and to modern culture generally made girl evangelists a convenient and effective tool for conservative and revivalist Christianity, a tool which was used by their adherents in the clash of cultures that marked the 1920s.

The 1920s saw one of the most striking revolutions in manners and morals to have marked North American society, affecting almost every aspect of life, from dress and drink to sex and salvation. Protestant Christianity was being torn apart by a heated controversy between traditionalists and the modernists, as they sought to determine how much their beliefs and practices should be altered by scientific study and more secular attitudes. Out of the controversy arose the Fundamentalist movement, which has become a powerful force in twentieth-century America.During this decade, hundreds (and perhaps thousands) of young girl preachers, some not even school age, joined the conservative Christian cause, proclaiming traditional values and condemning modern experiments with the new morality. Some of the girls drew crowds into the thousands. But the stage these girls gained went far beyond the revivalist platform. The girl evangelist phenomenon was recognized in the wider society as well, and the contrast to the flapper worked well for the press and the public. Girl evangelists stood out as the counter-type of the flapper, who had come to define the modern girl. The striking contrast these girls offered to the racy flapper and to modern culture generally made girl evangelists a convenient and effective tool for conservative and revivalist Christianity, a tool which was used by their adherents in the clash of cultures that marked the 1920s.

This volume examines in depth the theory, evidence, and trail of scholarly work on god-fearers. Thomas A. Robinson argues for substantial revisions in the depiction of the god-fearer phenomenon, the story of early Christianity and its engagement with both Jews and with the larger Greco-Roman population. Robinson provides a thorough analysis of the god-fearer theory, examining scholarly debate and primary literary and inscriptional materials put forward as evidence for the god-fearer theory.Robinson begins with an exploration of the god-fearing community, its definition, or lack thereof, and its role as a bridge to Christianity in the Greco-Roman world. He then examines the key features of god-fearers, and the scholarly appeal to circumcision as the primary barrier preventing god-fearer conversion to Judaism. The volume concludes with an exploration of Luke’s Acts and its readers and a thorough investigation of inscriptional and literary evidence supporting god-fearer theory.

This volume examines in depth the theory, evidence, and trail of scholarly work on god-fearers. Thomas A. Robinson argues for substantial revisions in the depiction of the god-fearer phenomenon, the story of early Christianity and its engagement with both Jews and with the larger Greco-Roman population. Robinson provides a thorough analysis of the god-fearer theory, examining scholarly debate and primary literary and inscriptional materials put forward as evidence for the god-fearer theory. Robinson begins with an exploration of the god-fearing community, its definition, or lack thereof, and its role as a bridge to Christianity in the Greco-Roman world. He then examines the key features of god-fearers, and the scholarly appeal to circumcision as the primary barrier preventing god-fearer conversion to Judaism. The volume concludes with an exploration of Luke's Acts and its readers and a thorough investigation of inscriptional and literary evidence supporting god-fearer theory.

This volume examines in depth the theory, evidence, and trail of scholarly work on god-fearers. Thomas A. Robinson argues for substantial revisions in the depiction of the god-fearer phenomenon, the story of early Christianity and its engagement with both Jews and with the larger Greco-Roman population. Robinson provides a thorough analysis of the god-fearer theory, examining scholarly debate and primary literary and inscriptional materials put forward as evidence for the god-fearer theory. Robinson begins with an exploration of the god-fearing community, its definition, or lack thereof, and its role as a bridge to Christianity in the Greco-Roman world. He then examines the key features of god-fearers, and the scholarly appeal to circumcision as the primary barrier preventing god-fearer conversion to Judaism. The volume concludes with an exploration of Luke's Acts and its readers and a thorough investigation of inscriptional and literary evidence supporting god-fearer theory.

This volume examines in depth the theory, evidence, and trail of scholarly work on god-fearers. Thomas A. Robinson argues for substantial revisions in the depiction of the god-fearer phenomenon, the story of early Christianity and its engagement with both Jews and with the larger Greco-Roman population. Robinson provides a thorough analysis of the god-fearer theory, examining scholarly debate and primary literary and inscriptional materials put forward as evidence for the god-fearer theory.Robinson begins with an exploration of the god-fearing community, its definition, or lack thereof, and its role as a bridge to Christianity in the Greco-Roman world. He then examines the key features of god-fearers, and the scholarly appeal to circumcision as the primary barrier preventing god-fearer conversion to Judaism. The volume concludes with an exploration of Luke’s Acts and its readers and a thorough investigation of inscriptional and literary evidence supporting god-fearer theory.

The Early Church: An annotated Bibliography of Literature in English is designed for students and interested laypersons, providing them with a non-technical, informed survey of recent scholarly debate on major topics important to an understanding of the early church. Divided into twenty-six chapters, each with an introductory essay of 2-3 pages, the bibliography contains abstracts of about one thousand books and major articles dealing with the church from the beginning of the second century roughly to the end of the sixth. Specific chapters deal with the development of the cannon, conversion and missions, persecution and martyrdom, monasticism, church office, church and state, creeds, orthodoxy and heresy, regional forms of Christianity, church and society, Constantine and the Christian empire, Christology, women, ethice, Gnosticism, Jewish-Christian relations, Roman society and empire, art and architecture, theology, worship and the liturgy, and patristic exegesis. More general chapters introduce the reader to the basic reference works, including dictionaries, atlases, serials, patristic texts and general histories. The entries are extensively cross-referenced, and user-friendly codes direct the reader to introductory works, survey articles, bibliographies, and collections of primary texts. Each abstract indicates the number of pages of bibliography, indexes, maps, charts, etc., and most abstracts are followed by a list of book reviews, enabling the user to gain access to a wider evaluation of the work in question. Almost forty pages of indexes (general and modern authors) complete the volume, making this a key tool for those interested in the early church.

This masterful survey of world religions presents a clear and concise portrait of the history, beliefs, and practices of Eastern and Western religions. The new edition contains added material and has been revised throughout. The authors, both respected scholars of world religions, have over fifty years of combined teaching experience. Their book is accessibly written for introductory classes, can be easily adapted for one- or two-semester courses, and presents a neutral approach for broad classroom use. Pedagogical aids include further reading suggestions, photographs, sidebars, and pronunciation guides. An 800-question bank of multiple-choice test questions is available to professors through Baker Academic''s Textbook eSources.

This masterful survey of world religions presents a clear and concise portrait of the history, beliefs, and practices of Eastern and Western religions. The authors, both respected scholars of world religions, have over 50 years of combined teaching experience. Their book is accessibly written for introductory classes, can be easily adapted for one- or two-semester courses, and employs a neutral approach for broad classroom use.The third edition has been revised throughout, with updated material on the history and contemporary configurations of each tradition and new sections addressing gender, sexuality, and the environment. It also includes effective sidebars, photographs, timelines, charts, calendars, glossaries, and a spelling guide.Online resources through Baker Academic''s Textbook eSources include Powerpoint/Keynote slides, new maps and videos, and a large question bank of multiple-choice test questions (available to professors upon request).

This masterful survey of world religions presents a clear and concise portrait of the history, beliefs, and practices of Eastern and Western religions. The authors, both respected scholars of world religions, have over 50 years of combined teaching experience. Their book is accessibly written for introductory classes, can be easily adapted for one- or two-semester courses, and employs a neutral approach for broad classroom use.The third edition has been revised throughout, with updated material on the history and contemporary configurations of each tradition and new sections addressing gender, sexuality, and the environment. It also includes effective sidebars, photographs, timelines, charts, calendars, glossaries, and a spelling guide.Online resources through Baker Academic's Textbook eSources include Powerpoint/Keynote slides, new maps and videos, and a large question bank of multiple-choice test questions (available to professors upon request).