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Interest in the relationship between Paul's letter openings and Koine Greek letter-writing conventions has been steady for over a century, but little new data has emerged in recent years. In this study, Gillian Asquith offers a fresh perspective on Paul's epistolary practice by adopting a multidisciplinary method that synthesises sociolinguistics and lexicography. Comparing the language of Paul's letter openings with the register of language in documentary papyri, she demonstrates that high-register language in Koine Greek epistolary formulae contributes to warm and friendly relations between correspondents. Asquith argues that Paul creatively modifies epistolary norms by using unexpected, high-register language in the remembrance motif and litotic disclosure formula. Such usage, she posits, emphatically reassures Paul's recipients of his pastoral concern for them and heightens the persuasive force of his letters. Asquith's nuanced analysis contributes valuable new data to long-running debates around Paul's practice of prayer and the structure of his letters.
For centuries, Christians believed that the biblical letters of 1, 2, and 3 John were penned by a disciple of Jesus. Today, scholars speculate that the three are artifacts of a lost 'Johannine Community.' In this groundbreaking study, however, Hugo Méndez challenges both paradigms, meticulously laying out the evidence that the Epistles are, instead, a series of falsely authored works. The texts position themselves as works by a single author. In reality, they were penned by three different writers in a chain of imitation, creative adaptation, and invention. Through incisive, close readings of the Epistles, Méndez clarifies their meaning and purpose, demystifying their most challenging sections. And by placing these works in dialogue with Greco-Roman pseudo-historical writing, he uncovers surprising links between Classical and early Christian literature. Bold, comprehensive, and deeply original, this book dismantles older scholarly views while proposing new and exciting approaches to these enigmatic texts.
What is the biggest challenge for the writing of early Christian history? As Markus Vinzent suggests in this study, it is not the interpretation of material evidence. Rather, it is the interpreter herself or himself. Unlike most historical studies, which aim at keeping to sources, facts, and close readings of texts as objectively as possible, Vinzent here offers a new approach: autobiographical historiography and personal methodological reflection, including test cases that advocate transparency, courage, and willingness to be challenged. He takes the reader on a journey through the notions of 'space', 'space in-between', 'the argument from silence', 'cognitive historiography' and 'evolution', 'time', 'scholarship', 'evidence/fact', 'tradition' and 'future'. Proposing a contemporary, post-postmodern reading of history that goes far beyond the field of Early Christianity, Vinzent's anachronological study interrogates traditional historical approaches and challenges both conservative and progressive scholars and students to contradict, engage with, and argue over established interpretations of events.
Other than Paul, no writer has had greater influence on the theology of justification than Augustine. This landmark study fills an astonishing lacuna in scholarship, offering the first comprehensive study of Augustine's theology of justification. Bringing an innovative approach to the topic, Christopher Mooney follows Augustine's own insistence that justification in Scripture is impossible to define apart from a precise understanding of faith. He argues that Augustine came to distinguish three distinct senses of faith, which are motivated by fear, hope, or love. These three types of faith result in very different accounts of justification. To demonstrate this insight, Mooney offers a developmental reading of Augustine, from his earliest to his latest writings, with special focus on the nature of justification, faith, hope, baptism, Augustine's reading of Paul, the Pelagian controversy, and Christology. Clear and engaging, Mooney's study of Augustine also illuminates numerous related issues, such as his theology of grace, the virtues, biblical exegesis, and the sacraments.
Pauline scholars have misconstrued key features of Paul's portrayal of love by arguing that Paul idealises self-sacrifice and 'altruism'. In antiquity, ideal loving behaviour was intended to construct a relationship of shared selves with shared interests; by contrast, modern ethics has rejected this notion of love and selfhood. In this study, Logan Williams explores Paul's Christology and ethics beyond the egoism-altruism dichotomy. He provides a fresh evaluation of self-giving language in Greek literature and shows that 'gave himself' is not a fixed phrase for self-sacrifice. In Galatians, for example, self-giving languages depict Jesus' love as an act of self-gifting. By re-evaluating the apostle's description of Christ's loving action, Williams demonstrates that Paul portrays Jesus' loving action as his positive participation in the condition of others. He also interrogates the ethics in Galatians and shows that Paul's love-ethics encourage the Galatians not to sacrifice themselves for others but to share themselves with others.
Intellectual conflict between Early Christians and pagans was not uncommon during the first centuries of the Christian era, as is amply reflected in writings from this period. In this study, Brad Boswell deepens our understanding of the nature and aims of such conflict through a study of two key texts: Against the Galileans, by Roman Emperor Julian 'the Apostate,' and Against Julian, by bishop Cyril of Alexandria written nearly a century later. Drawing from Alasdair MacIntyre's philosophy of conflict between traditions, he explores how both texts were an exercise in 'narrative conflict' whose aim was to demonstrate the superior explanatory power of their respective traditions' narrative. Acknowledging the shared cultural formation between a pagan like Julian and a Christian like Cyril, Boswell challenges interpretive models emphasizing the points of commonality between the traditions. He offers a fresh approach to Julian's anti-Christian writings, provides the foundational analysis of Cyril's little-studied treatise, and invites reconsideration of the emerging Christian tradition within its intellectual contexts.
This commentary on the second epistle of Peter offers a fresh examination of a key New Testament text. Relying on newly available research, A. Chadwick Thornhill brings a multi-pronged approach to his study through his use of a range of methods including narrative theology, and historical, social, cultural, literary, rhetorical, discourse, and linguistic analysis. Thornhill challenges existing paradigms pertaining to the composition of 2 Peter, asks new questions regarding authorship and genre, and revisits the identification of the text as a pseudonymous testament, as it has most recently been understood. His study enables new insights into the letter's message as it would have been understood in its ancient context. Written in an accessible style, Thornhill's commentary concludes by offering reflections on 2 Peter's contributions to the theology of the New Testament and its relevance for the late modern world.
In this volume, David Litwa offers a fresh introduction to the 'gnostic Bible,' arguably the most significant and widely read of all gnostic Christian texts ever written. Providing a fresh introduction to a particular version of the Secret Book of John, namely the shorter version that is found in Nag Hammadi Codex III, his study includes a new translation of this text and an extensive commentary in which he introduces the notable features of this codex and interrogates whether the Secret Book emerged from an actual gnostic community. Litwa also posits solutions to many questions related to this text, notably: its date and find spot, its relationship to the treatise known and summarized by Irenaeus in the late second century, its interpretation and re-creation of the book of Genesis for Christian readers, its novel interpretation of Greco-Roman philosophy, its foundations in apostolic authority, and the reception of the Secret Book of John in late antiquity, well into the fifth century CE.
The Gospel of Truth is an early Christian homily in which an anonymous and independent-minded teacher communicates his understanding of the core Christian message to his own immediate circle and a wider audience elsewhere. For this author, the gospel is the good news that in the person of Jesus, the divine Father has made himself known to his elect, calling them out of a nightmare-like existence in ignorance and illusion into the knowledge of himself. In this volume, Francis Watson provides a new and accessible translation of this text, along with a thorough analysis of it, both in its own terms and in its reception by later readers. He argues that its closest affinities lie with New Testament texts such as the Gospel of John and the Pauline letters. Watson also demonstrates how The Gospel of Truth is a work of literary quality and theological originality and why it deserves the attention of all students and scholars of early Christianity.
This Element, through detailed example, scrutinizes the exact nature of Christian storytelling in the case of the Greek Pseudo-Clementines, or Klementia, and examines what exactly is involved in the correct interpretation of this Christian prose fiction as a redefined pepaideumenos. In the act of such reconsideration of paideia, Greek cultural capital, and the accompanying reflections on prose literature and fiction, it becomes clear that the Klementinist exploits certain cases of intertextual and meta-literary reflections on the Greek novelistic fiction, such as Chariton's Chaereas and Callirhoe and Achilles Tatius' Leucippe and Cleitophon, in order to evoke these reconsiderations of storytelling, interpretive hermeneutics, and one's role as a culturally Greek reader pepaideumenos. This Element argues that the Klementia bears witness to a rich, dynamic, and Sophistic context in which reflections on paideia, dynamics regarding Greek identity, and literary production were neatly intertwined with reflections on reading and interpreting truth and fiction.
Origen of Alexandria stands at the headwaters of the entire history of Gospel reading. In this study of the earliest extant Gospel commentaries, Samuel Johnson explores questions, often associated with modern Gospel criticism, that were already formative of the first moments of the Christian interpretative tradition. Origen's approach to the Gospels in fact arose from straightforward historical and literary critical judgments: the Gospel narratives interweave things that happened with things that did not. Origen discerned that the Gospels depict events in Jesus's life not merely as matters of historical fact, but also figuratively. He did not just interpret the Gospels allegorically. Johnson demonstrates that Origen believed the Gospel writers themselves were figurative readers of the life of Jesus. Origen thus found no contradiction between discerning the truth of the Christian Gospels and facing the critical challenges of their literary form and formation. Johnson's study shows how they constitute a single unified vision.
In this volume, Alicia Myers applies a narrative approach to the theology of the Gospel of John, which presents Jesus's coming as the climactic and transformative revelation of God in the world. Placing her study in the context of past and current approaches to John's theology, she explores theological themes with an eye toward the rhetorical categories and aims of the Gospel. These themes include: John's use of Scripture in its presentation of God, Jesus's characterization as the unique one who reveals God's will, the presentation of the world in need of rescue through purification and exorcism, and the ongoing work of the Holy Spirit among the community of believers. Myers argues that John reframes other Gospel traditions and provided important fodder for early Christians debates. Contemporary readers inherit John's complicated legacy, including its apocalyptic view of liberation that relies on and undermines Jewish perspectives that do not recognize Jesus as God's Son and Christ.
In his letter to the Galatians, Paul sets out an astute vision of what God has done in Christ against the backdrop of a world out-of-joint, a world engulfed in identity-distorting domination systems. Theologically profound and prophetically challenging, Galatians showcases God's initiative to empower liberation from those systems and their relational toxicity. For Paul, the union of Christ with his followers fosters flourishing forms of relational life that testify to the sovereign power of God over all competing forces. In The Theology of Galatians, respected New Testament scholar Bruce Longenecker cuts through the complexity of a notoriously opaque text, disentangling and interpreting Paul's discourse to reveal its multifaceted cosmology, its comprehensive coherence, and its penetrating analysis humanity and the divine. Offering a new interpretation of Galatians, his volume synthesizes the best of four main interpretative alternatives, finding new solutions to scholarly gridlock.
This chapter articulates Paul’s presentation of “the problem” that God in Christ has resolved. It demonstrates the “transgressive” nature of Paul’s analysis of his world and articulates the way his understanding of the problem features stratified layers of interlocking phenomena: the cosmic power of Sin and the “identity influencers” (or stoicheia) of this world.
The Gospel of John is often noted for its focus on Jesus, explaining and emphasizing his identity as God’s Son and Christ, in whose name life is given (1:12–13; 3:16–18; 20:31). Implicit in this emphasis, however, are claims and assumptions about who God is. If Jesus is God’s Son and Christ, then who Jesus is, what he does, and what he says reflect the identity of the One who sent him. This fact is a crucial part of Jesus’s message throughout the Gospel of John. Theology, therefore, is central to this Christologically driven Gospel since belief in Jesus reflects specific beliefs in God as his Father, the One who sent him, and the One who loves the world.