Although its religious heritage was that of a variegated Judaism, the tiny early Christian movement was nevertheless much more complexly and richly linked with the Graeco-Roman world in which it came to birth than is usually allowed for. In particular, 'ordinary' people were capable of a sophisticated use of words that can be detected also in the New Testament writings. But the use of words in Graeco-Roman times was often very different from what we suppose, and this collection of studies attempts to identify some of the anachronisms that still pervade even the best of modern scholarship.
The first Christian century must be approached with careful attention to its cultural and linguistic heterogeneity. It should not simply be assumed that this past 'is a different place, they do things differently there'. Downing treats the ways in which early Christians tried to 'make things make sense' within their cultures, noting both the similarities and differences between their ways and contemporary ones and stressing the variety of contexts and influences on first-century communication. Downing brings his renowned expertise to bear in illuminating the cultural features of early Christian society with a range of fascinating and telling examples.
This study shows that the wealth of parallels between the Jesus tradition and popular Cynicism suggest that Cynicism has been an important element in Christianity from the earliest days.
Although its religious heritage was that of a variegated Judaism, the tiny early Christian movement was nevertheless much more complexly and richly linked with the Graeco-Roman world in which it came to birth than is usually allowed for. In particular, 'ordinary' people were capable of a sophisticated use of words that can be detected also in the New Testament writings. But the use of words in Graeco-Roman times was often very different from what we suppose, and this collection of studies attempts to identify some of the anachronisms that still pervade even the best of modern scholarship.
The first Christian century must be approached with careful attention to its cultural and linguistic heterogeneity. It should not simply be assumed that this past 'is a different place, they do things differently there'. Downing treats the ways in which early Christians tried to 'make things make sense' within their cultures, noting both the similarities and differences between their ways and contemporary ones and stressing the variety of contexts and influences on first-century communication. Downing brings his renowned expertise to bear in illuminating the cultural features of early Christian society with a range of fascinating and telling examples.
What is the purpose of Paul's letter to the Romans? Esler provides an illuminating analysis of this epistle, employing social-scientific methods along with epigraphy and archaeology. His conclusion is that the apostle Paul was attempting to facilitate the resolution of intergroup conflict among the Christ-followers of Rome, especially between Judeans and non-Judeans, and to establish a new identity for them by developing a form of group categorization that subsumes the various groups into a new entity.
That there are four canonical versions of the one gospel story is often seen as a problem for Christian faith: where gospels multiply, so too do apparent contradictions that may seem to undermine their truth claims. In Gospel Writing Francis Watson argues that differences and tensions between canonical gospels represent opportunities for theological reflection, not problems for apologetics. Watson presents the formation of the fourfold gospel as the defining moment in the reception of early gospel literature -- and also of Jesus himself as the subject matter of that literature. As the canonical division sets four gospel texts alongside one another, the canon also creates a new, complex, textual entity more than the sum of its parts. A canonical gospel can no longer be regarded as a definitive, self-sufficient account of its subject matter. It must play its part within an intricate fourfold polyphony, and its meaning and significance are thereby transformed. In elaborating these claims, Watson proposes nothing less than a new paradigm for gospel studies — one that engages fully with the available noncanonical material so as to illuminate the historical and theological significance of the canonical.
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