Studies in Christianity and Judaism – serie

We all age. But how we understand age and aging depends on cultural context. The early followers of Jesus experienced growing up and growing old in a world where more than a third of children never reached adulthood, married women could expect to become widows, and, above all, elders were to be honoured. In the ancient Mediterranean, expectations associated with one’s age could be a source of social power, as well as a source of tension within families and communities, and between generations.Honouring Age positions age as an essential aspect of communal identity and familial roles in the early Christian experience by examining one of the most contentious and perplexing texts in the New Testament: the first letter to Timothy. First Timothy reflects a one-sided conversation between an older Paul and a younger Timothy, in which the author hopes to influence both the old and young in fulfilling their traditional roles in the “household of God.” It was a time of tumult, and relations were fraught, with potential consequences for the reputation of the nascent Christian community: some children were neglecting their aging parents, which was culturally unacceptable behaviour; older women who should have been encouraging young widows to remarry were discouraging them, exposing them to ridicule; young men who should have been respectful to their elders were shamefully turning on them. In recognizing the responsibilities of young and old to each other, and the reputational damage they otherwise risked, this study demonstrates that age is integral to understanding the complexities of 1 Timothy.Drawing on modern ethnographies corroborated by ancient evidence to interpret social aspects of 1 Timothy, Honouring Age shows convincingly that, in emerging Christian communities in the ancient Mediterranean world, age mattered.

We all age. But how we understand age and aging depends on cultural context. The early followers of Jesus experienced growing up and growing old in a world where more than a third of children never reached adulthood, married women could expect to become widows, and, above all, elders were to be honoured. In the ancient Mediterranean, expectations associated with one's age could be a source of social power, as well as a source of tension within families and communities, and between generations.Honouring Age positions age as an essential aspect of communal identity and familial roles in the early Christian experience by examining one of the most contentious and perplexing texts in the New Testament: the first letter to Timothy. First Timothy reflects a one-sided conversation between an older Paul and a younger Timothy, in which the author hopes to influence both the old and young in fulfilling their traditional roles in the "household of God." It was a time of tumult, and relations were fraught, with potential consequences for the reputation of the nascent Christian community: some children were neglecting their aging parents, which was culturally unacceptable behaviour; older women who should have been encouraging young widows to remarry were discouraging them, exposing them to ridicule; young men who should have been respectful to their elders were shamefully turning on them. In recognizing the responsibilities of young and old to each other, and the reputational damage they otherwise risked, this study demonstrates that age is integral to understanding the complexities of 1 Timothy.Drawing on modern ethnographies corroborated by ancient evidence to interpret social aspects of 1 Timothy, Honouring Age shows convincingly that, in emerging Christian communities in the ancient Mediterranean world, age mattered.

Written in the first century and compiled in the New Testament, the letters of the Apostle Paul have served as a reservoir of divine authority for Christians. Yet from the time of their writing, experts have claimed that some letters were altered or forged. Even after centuries, and generations of critical scholarship, an authentic book of Paul's letters lacks consensus.The Authentic Paul traces the efforts of scholars, from antiquity to the modern period, who endeavoured to make an authoritative book of Paul's letters free from textual variation and forgery. Engaging recent trends in the study of religion and book history, it challenges one of philologists' fundamental assumptions: that authenticity is an inherent property of literature that can be recovered or destroyed. Gregory Fewster draws the philology of Paul, in both its ancient and modern forms, into the wider world of critical philology and its dynamic traditions of practice. Through analyses of ancient papyri and literary texts, early print journals, and critical editions, he shows how the value of authenticity is entangled with the ways that scholars assess Paul's legitimacy and their own amid dense literary landscapes and intellectual debates.The Authentic Paul illustrates in vibrant detail what it means – in a world full of texts – to make the letters of Paul authentic, and why practices of authentication are always culturally determined.

Religion is a modern invention, a category used to describe and study certain kinds of human behaviour. Yet when it comes to the ancient world and its texts – including those that comprise the Jewish and Christian Bibles – it can be easy to forget that they did not fall from the sky as simple expressions of dogma. Rather, the ancient writings of early Judaism and Christianity are firmly rooted in the world and are the product of an astonishing array of human experience and agency: acts of self-fashioning; of imaginative speculation; of mourning and memorializing; of forming, dissolving, or refashioning group identities; and more.Religious Inventions asks how modern conceptions of religion can shed light on the relics, textual and otherwise, of ancient Mediterranean Jews and Christians. What insights from the contemporary study of religious behaviours and practices challenge what we think we know about the ancient world? Conversely, how can thinking about the ancient world challenge what we think we know about religion today? This volume responds to these questions through explorations of the material and social circumstances behind the production of written artifacts. It examines how religious practices relate to conceptions of identity and critiques the utility of the comparative method for approaching ancient writings.Textual authority is used and abused by many of today's public figures. Religious Inventions offers an alternative approach to understanding how authority is constructed: from the ground up, by the creative actions and choices of real people who lived long ago.

Religion is a modern invention, a category used to describe and study certain kinds of human behaviour. Yet when it comes to the ancient world and its texts – including those that comprise the Jewish and Christian Bibles – it can be easy to forget that they did not fall from the sky as simple expressions of dogma. Rather, the ancient writings of early Judaism and Christianity are firmly rooted in the world and are the product of an astonishing array of human experience and agency: acts of self-fashioning; of imaginative speculation; of mourning and memorializing; of forming, dissolving, or refashioning group identities; and more.Religious Inventions asks how modern conceptions of religion can shed light on the relics, textual and otherwise, of ancient Mediterranean Jews and Christians. What insights from the contemporary study of religious behaviours and practices challenge what we think we know about the ancient world? Conversely, how can thinking about the ancient world challenge what we think we know about religion today? This volume responds to these questions through explorations of the material and social circumstances behind the production of written artifacts. It examines how religious practices relate to conceptions of identity and critiques the utility of the comparative method for approaching ancient writings.Textual authority is used and abused by many of today's public figures. Religious Inventions offers an alternative approach to understanding how authority is constructed: from the ground up, by the creative actions and choices of real people who lived long ago.

Two verses about Moses in the Bible have been the subject of debate since the first century. In Exodus 33:20, God tells Moses that no one can see God and live, but Numbers 12:8 says that Moses sees the form of the Lord. How does one reconcile these two opposing statements? Did Moses see God, and who gets to decide? The Christian Moses investigates how ancient Christians from the New Testament to Augustine of Hippo resolved questions of who can see God, how one can see God, and what precisely one sees. Jaeda Calaway explains that the decision about whether and how Moses saw God was not a neutral exercise for an early Christian. Rather, it established the interpreter's authority to determine what was possible in divine-human relations and set the parameters for the nature of humanity. As a result, Calaway argues, interpretations of Moses' visions became a means for Jews and Christians to jockey for power, allowing them to justify particular social arrangements, relations, and identities, to assert the limits of humans in the face of divinity, and to create an Other. Seeing early Christians with new eyes, The Christian Moses reassesses how debates on Moses' visions from the first through the fifth centuries were, in reality, debates on the boundaries of humanity.

The role and function of law in religious communities in the Roman period - especially in Judaism - has been a key issue among scholars in recent years. This thought-provoking work is the first full-scale attempt to write a historical assessment of the scholarly debate concerning this question, focussing on two closely related religious communities, Judaism and Christianity. By juxtaposing the two religions, a clearer understanding of the developments with respect to torah and nomos in Judaism and early Christianity emerges. This insightful work, placing emphasis on the major figures and both the scholarly lines of development and the appropriate lines for future research, will set the debate in a clearer and more and succinct manner. It will serve as a critical point of reference for further discussion.

The figure of Jesus has fascinated Western civilization for centuries. As the year 2000 approaches, eliciting connections with Jesus' birth and return, excitement grows - as does the number of studies about Jesus. Cutting through this mass of material, Whose Historical Jesus? provides a collection of penetrating, jargon-free, intelligently organized essays that convey well both the centrality and the complexity of deciphering the historical Jesus. Contributors include such eminent scholars as John Dominic Crossan, Burton L. Mack, Seán Freyne and Peter Richardson. Essays range from traditional to modern and postmodern and address both recent and enduring concerns. Introductions and reflections augment these lucid essays, provide context and help the reader focus on the issues at stake. Whose Historical Jesus? will be of interest to all who wish to understand the current controversies and historical debates, who want insightful critiques of those views or who would like guidance on the direction of future studies.

What makes the Book of Revelation so hard to understand? How does the Book of Revelation fit into Judaism and the beginning of Christianity? John W. Marshall proposes a radical reinterpretation of the Book of Revelation of John, viewing it as a document of the Jewish diaspora during the Judean War. He contends that categorizing the Book as ""Christian"" has been an impediment in interpreting the Apocalypse. By suspending that category, solutions to several persistent problems in contemporary exegesis of the Apocalypse are facilitated. The author thus undertakes a rereading of the Book of Revelation that does not merely enumerate elements of a Jewish ""background"" but understands the Book of Revelation as an integral whole and a thoroughly Jewish text. Marshall carefully scrutinizes the problems that plague contemporary interpretations of the Book of Revelation, and how the category of ""Christian"" relates to such problems. He employs the works of Mieke Bal, Roland Barthes, Jacques Derrida, Jean Fran‡ois Lyotard, and Jonathan Z. Smith as theoretical resources. In the second half of his study, he provides detailed descriptions of the social and cultural context of the diaspora during the Judean War, and constructive rereadings of four key text complexes. The result is a portrait of the Apocalypse of John that envisions the document as deeply invested in the Judaism of its time, pursuing rhetorical objectives that are not defined by the issues that scholars use to differentiate Judaism from Christianity.

Focussing on three first- and early-second-century documents (the Shepherd of Hermas, 1 Clement and the Ignatian epistles), this work contributes to a growing body of literature concerned with the social setting of early Christianity. Maier argues that the development of structures of leadership in the early Christian church is best accounted for by reference to the hospitality, patronage, and leadership of wealthy hosts who invited local Christian groups to meet in their homes. Sociological models and types are employed to analyze the tensions that arose from excesses of patronage and leadership by the well-to-do. Recognizing the socio-economic setting of these conflicts corrects the interpretation of early Christian conflicts over the ministry as purely theological and doctrinali.

This volume, one in a series of books examining religious rivalries, focuses in detail on the religious dimension of life in two particular Roman cities: Sardis and Smyrna. The essays explore the relationships and rivalries among Jews, Christians, and various Greco-Roman religious groups from the second century bce to the fourth century ce. The thirteen contributors, including seasoned scholars and promising newcomers, bring fresh perspectives on religious life in antiquity. They draw upon a wide range of archaeological, epigraphic, and literary data to investigate the complex web of relationships that existed among the religious groups of these two cities - from coexistence and cooperation to competition and conflict. To the extent that the essays investigate how religious groups are shaped by their urban settings, the book also offers insights into the material urban realities of the Roman Empire. Investigating two cities together in one volume highlights similarities and differences in the interaction of religious groups in each location. The specific focus on Sardis and Smyrna is broadened through an investigation of methodological issues involved in the study of the interaction of urban-based religious groups in antiquity. The volume will be of particular interest to scholars and advanced students in Biblical Studies, Classical Studies, and Archaeology.

This book uncovers an early collection of sayings, called N, that are ascribed to Jesus and are similar to those found in the Gospel of Thomas and in Q, a document believed to be a common source, with Mark, for Matthew and Luke. In the process, the book sheds light on the literary methods of Mark and Thomas. A literary comparison of the texts of the sayings of Jesus that appear in both Mark and Thomas shows that each adapted an earlier collection for his own purpose. Neither Mark nor Thomas consistently gives the original or earliest form of the shared sayings; hence, Horman states, each used and adapted an earlier source. Close verbal parallels between the versions in Mark and Thomas show that the source was written in Greek. Horman's conclusion is that this common source is N. This proposal is new, and has implications for life of Jesus research. Previous research on sayings attributed to Jesus has treated Thomas in one of two ways: either as an independent stream of Jesus sayings written without knowledge of the New Testament Gospels and or as a later piece of pseudo-Scripture that uses the New Testament as source. This book rejects both views.