The Ravenous Wolf: The Apostle Paul and Genesis 49.27 in the Early Church

2016 ◽  
Vol 62 (4) ◽  
pp. 610-627 ◽  
Author(s):  
Darrell D. Hannah
Keyword(s):  
Second Century ◽  
First Century ◽  
Early Church ◽  
Apostle Paul ◽  
Roman World

Jacob's blessing of his youngest son Benjamin (Gen 49.27) was widely understood in the early Church as a prophecy of that most (in)famous Benjaminite, the apostle Paul. This exegesis enjoyed enduring popularity and can be traced to every corner of the Roman world. It is also early: it was already well established by the time of its earliest surviving witnesses at the end of the second century. But if it predates the late second century, when did it originate? While we can only speculate, this paper offers reasons for supposing that this exegesis may reach back into the first century.

The Acts of the Apostles and the Beginnings of Simonian Gnosis

1987 ◽  
Vol 33 (3) ◽  
pp. 420-426 ◽  
Author(s):  
Gerd Lüdemann
Keyword(s):  
Acts Of The Apostles ◽  
Second Century ◽  
First Century ◽  
Early Church ◽  
Great Power ◽  
Test Case ◽  
Historical Criticism ◽  
History Of Research ◽  
History Of ◽  
German Origin

The person of Simon encountered in Acts 8 has been a controversial figure ever since the rise of historical criticism. The range of opinions in the history of research varies from denying his existence to regarding him as the instigator of the gnostic movement that threatened the nascent early church in the second century. These contradictory results reflect the particular difficulty of the Simon question, which consists not least in the span of time that lies between the two oldest sources (Acts and Justin). Furthermore, an orderly report of Simon's gnostic teaching is encountered first in Irenaeus. In modern research, Simon Magus has been treated more or less as a test case for the larger question about gnostic backgrounds of the NT or about the existence of a first century Gnosis. With conscious or unconscious reference to this first century Gnosis, the majority of investigators (especially of German origin) has affirmed the existence of a first-century Gnostic Simon, and has neglected the above mentioned chronological problem. Only recently has the following judgement begun to gain dominance: ‘All attempts so far made have failed to bridge the gap between the Simon of Acts and the Simon of the heresiologists.’ This statement points to the lack of Simon's companion Helen (= ἔννοια) in Acts 8 and to the fact that the expression ‘great power (of God)’ (Acts 8. 10b) is not gnostic as such.

The Work Statuses of Slaves and Freedmen in the Great Ports of the Roman World (First Century BCE–Second Century CE)

2013 ◽  
Vol 68 (04) ◽  
pp. 659-684 ◽  
Author(s):  
Nicolas Tran
Keyword(s):  
Broad Spectrum ◽  
Technical Difficulty ◽  
Second Century ◽  
First Century ◽  
Social Categories ◽  
Long Distance ◽  
Textual Evidence ◽  
Roman World ◽  
Unskilled Workers ◽  
Roman Ports

This article investigates the working identities of slaves and freedmen involved in the economies of Roman ports between the first century BCE and the second century CE. Textual evidence (from manuscripts to more diverse epigraphic productions) reveals the great diversity that predominated within these social categories. This heterogeneity was related to the level of technical difficulty involved in the tasks that were performed and thus to workers’ professional skills, as was the case in other urban economies. Nevertheless, factors specific to port economies, particularly with regard to long-distance trade, were also important. The opposition between unskilled workers and trusted agents represents only a part of this broad spectrum. The complexity that can be observed lies in the lack of correspondence—or even the dissonance—between the legal, social, and work statuses of individuals.

scholarly journals First Century Christian Diversity

2019 ◽  
pp. 11-20 ◽  
Author(s):  
John F. Lingelbach
Keyword(s):  
Geographic Information ◽  
Second Century ◽  
First Century ◽  
Asia Minor ◽  
Christian Tradition ◽  
Apostle Paul ◽  
The One

In light of Ken Howard’s recent “religion singularity” phenomenon, this article attempts to ascertain the nature of Christian diversity during the last seventy years of the first century (roughly 30 to 100 CE). It offers an examination of the two largest Christian movements that existed before the second century, as well as when those movements may have begun and the locations they most likely flourished. The article argues that the earliest Christian tradition was the one persecuted by the Apostle Paul and that later, two breakaway movements splintered off from this tradition: the Pauline and Ebionite movements. The paper concludes that during the first century, of these two splinter movements, the Pauline movement likely preceded that of the Ebionite movement, though they both flourished in many of the same locations. Of interest is the finding that all three Christian movements (the pre-Pauline tradition, Pauline, and Ebionite) flourished in Asia Minor, a cosmopolitan sub-continent which appears to have served as a geographic information nucleus through which diverse ideas easily proliferated.

Galatians

1997 ◽  
Author(s):  
J. Louis Martyn
Keyword(s):  
Turning Point ◽  
First Century ◽  
Early Church ◽  
Linguistic Knowledge ◽  
Positive Relation ◽  
Apostle Paul ◽  
General Reader ◽  
Modern Reader ◽  
Personal Letter ◽  
Historical Issues

As the early church took shape in the mid-first century a.d., a theological struggle of great consequence was joined between the apostle Paul and certain theologians who had intruded into the churches founded by the apostle in Galatia. Writing his letter to the Galatians in the midst of that struggle, Paul was concerned to find a way by which he could assert the radical newness of God's act in Christ while still affirming the positive relation of that act to the solemn promise God had made centuries earlier to Abraham. With the skill of a seasoned scholar and teacher, J. Louis Martyn enables us to take imaginary seats in the Galatian churches so that we may hear Paul's words with the ears of the early Christians themselves. Listening in this manner, we begin to sense the dramatic intensity of the theological struggle, thus coming to understand the crucial distinctions between the theology of Paul and that of his opponents. We can therefore see why Galatians proved to be a momentous turning point in early Christianity: In this letter Paul preached the decisive and liberating newness of Christ while avoiding both the distortions of anti-Judaism and his opponents' reduction of Christ to a mere episode in the epic of Israel's history. Like the Galatians of Paul's day, we can begin to hear what the apostle himself called "the truth of the gospel." As its predecessors in the Anchor Bible series have done Galatians successfully makes available all the significant historical and linguistic knowledge which bears on the interpretation of this important New Testament book. A personal letter written by Paul in the mid-first century to friends in the churches emerging in the region of Galatia, where it was circulated, Galatians is down to earth and pragmatic. This biblical book requires the modern reader to take a seat in one of the Galatian congregations, to listen to Paul's letter with Galatian ears, and discern the contours of Paul's theology. That is exactly what Dr. Martyn makes possible in his marvelous commentary, with its careful translation and creative interpretation of Galatians. Though relatively brief, Paul's letter is filled with complex theological and historical issues that demand a thorough treatment. Readers will not be disappointed in Dr. Martyn's sensitive handling of difficult passages, and all will be delighted to have a fresh translation that makes sense to our modern ears. All in all, this volume will stand out as a shining example of top notch scholarship written for the general reader.

Traffic in the Roman World

2017 ◽  
Author(s):  
Eric E. Poehler
Keyword(s):  
Urban Design ◽  
North Africa ◽  
Second Century ◽  
First Century ◽  
Traffic System ◽  
Roman World ◽  
History Of ◽  
The Mediterranean

Where Pompeii’s traffic system fits in the history of Roman infrastructure and urbanism is addressed in Chapter 8. To do this, the method for studying traffic developed at Pompeii is exported to Roman cities around the Mediterranean to answer two primary questions: were there two-way streets organized by driving on a particular side, and were there streets restricted to a single direction? The comparison with Timgad in particular offers an important window onto how Romans at the end of first century BCE in Italy and at the beginning of the second century CE in North Africa approached issues of urban design and infrastructural management.

Saint Stephen and Early Alexandrian Christianity

1960 ◽  
Vol 7 (1) ◽  
pp. 31-45 ◽  
Author(s):  
L. W. Barnard
Keyword(s):  
Historical Perspective ◽  
Second Century ◽  
First Century ◽  
Christian Theology ◽  
Early Church ◽  
Early Christian ◽  
Divergence Of Opinion ◽  
The Subject ◽  
The Temple ◽  
Material Form

The message of Stephen and its relationship to flrst-century Judaism and early Christian theology has recently been the subject of several studies. It is, I suppose, universally agreed that Stephen was a hellenistic Jew of the Diaspora who came into acute conflict with other Diaspora Jews of a more conservative kind domiciled in Jerusalem and that these took the initiative in effecting his arrest and trial. But that is as far as agreement goes. The attempt to understand further Stephen's message and influence has produced the widest divergence of opinion. To some he is the originator of the mission to the Gentiles and Christian universalism whose conception of Christianity was adopted by later preachers and teachers with momentous consequences for Christian history. To others he remained in essence a Jew, albeit of a liberal kind, even after his conversion, whose aim was to propagate a type of Judaism which was strongly anti-Temple and anti-cultus. On this view Stephen stands in the line of Nathan, Hosea, Trito-Isaiah, the Rechabites, some Essene circles and the Ebionites, as pictured in the Pseudo-Clementine writings, in asserting a non-material form of worship, independent of the Temple cultus, as being authentic Judaism. Still others believe that Stephen cleverly preached Jesus in his interpretation of Joseph, Moses and Joshua; on this view he is a typologist whose aim is to show that Jesus' passion has been pre-figured in the persecutions which God's righteous servants have always had to endure. It is not our purpose here to examine and criticize these conflicting opinions in detail but to seek to answer two questions, namely (i) Was Stephen's position an isolated ine in first-century Judaism and in the early Church? (ii) And, if so, is it yet possible to trace his influence on Alexandrian Christianity when it comes into historical perspective in the early second century of our era?

The Roman Martyrs

2018 ◽  
Author(s):  
Michael Lapidge
Keyword(s):  
Fourth Century ◽  
Second Century ◽  
Seventh Century ◽  
Early Church ◽  
Central Feature ◽  
Late Antique ◽  
Modern Language ◽  
Roman Society ◽  
Christian Literature ◽  
The Church

The Roman Martyrs contains translations of forty Latin passiones of saints who were martyred in Rome or its near environs, during the period before the ‘peace of the Church’ (c. 312). Some of these Roman martyrs are universally known — SS. Agnes, Sebastian or Laurence, for example — but others are scarcely known outside the ecclesiastical landscape of Rome itself. Each of the translated passiones, which vary in length from a few paragraphs to over ninety, is accompanied by an individual introduction and commentary; the translations are preceded by an Introduction which describes the principal features of this little-known genre of Christian literature. The Roman passiones martyrum have never previously been collected together, and have never been translated into a modern language. They were mostly composed during the period 425 x 675, by anonymous authors who who were presumably clerics of the Roman churches or cemeteries which housed the martyrs’ remains. It is clear that they were composed in response to the huge explosion of pilgrim traffic to martyrial shrines from the late fourth century onwards, at a time when authentic records (protocols) of their trials and executions had long since vanished, and the authors of the passiones were obliged to imagine the circumstances in which martyrs were tried and executed. The passiones are works of pure fiction; and because they abound in ludicrous errors of chronology, they have been largely ignored by historians of the early Church. But although they cannot be used as evidence for the original martyrdoms, they nevertheless allow a fascinating glimpse of the concerns which animated Christians during the period in question: for example, the preservation of virginity, or the ever-present threat posed by pagan practices. And because certain aspects of Roman life will have changed little between (say) the second century and the fifth, the passiones throw valuable light on many aspects of Roman society, not least the nature of a trial before an urban prefect, and the horrendous tortures which were a central feature of such trials. Above all, perhaps, the passiones are an indispensable resource for understanding the topography of late antique Rome and its environs, since they characteristically contain detailed reference to the places where the martyrs were tried, executed, and buried. The book contains five Appendices containing translations of texts relevant to the study of Roman martyrs: the Depositio martyrum of A.D. 354 (Appendix I); the epigrammata of Pope Damasus d. 384) which pertain to Roman martyrs treated in the passiones (II); entries pertaining to Roman martyrs in the Martyrologium Hieronymianum (III); entries in seventh-century pilgrim itineraries pertaining to shrines of Roman martyrs in suburban cemeteries (IV); and entries commemorating these martyrs in early Roman liturgical books (V).

Archaeology and the Letters of Paul

2018 ◽  
Author(s):  
Laura Salah Nasrallah
Keyword(s):  
Judith Butler ◽  
First Century ◽  
Giorgio Agamben ◽  
Apostle Paul ◽  
The Social ◽  
Local Contexts ◽  
Archaeological Materials ◽  
Feminist Historiography ◽  
The Many ◽  
Political Economic

Through case studies of archaeological materials from local contexts, Archaeology and the Letters of Paul illuminates the social, political, economic, and religious lives of those whom the apostle Paul addressed. Roman Ephesos, a likely setting for the household of Philemon, provides evidence of the slave trade. An inscription from Galatia seeks to restrain traveling Roman officials, illuminating how the travels of Paul, Cephas, and others may have disrupted communities. At Philippi, a donation list from a Silvanus cult provides evidence of abundant giving amid economic limitations, paralleling practices of local Christ followers. In Corinth, a landscape of grief includes monuments and bones, a context that illumines Corinthian practices of baptism on behalf of the dead and the provocative idea that one could live “as if not” mourning. Rome and the Letter to the Romans are the grounds to investigate ideas of time and race not only in the first century, when we find an Egyptian obelisk inserted as a timepiece into Augustus’s mausoleum complex, but also of Mussolini’s new Rome. Thessalonikē demonstrates how letters, legend, and cult are invented out of a love for Paul, after his death. The book articulates a method for bringing together biblical texts with archaeological remains in order to reconstruct the lives of the many adelphoi—brothers and sisters—whom Paul and his co-writers address. It is informed by feminist historiography and gains inspiration from thinkers like Claudia Rankine, Judith Butler, Giorgio Agamben, Wendy Brown, and Katie Lofton.

Writings in the Dead Sea Scrolls

2018 ◽  
pp. 324-341
Author(s):  
Lawrence H. Schiffman
Keyword(s):  
Dead Sea Scrolls ◽  
Dead Sea ◽  
Second Century ◽  
First Century ◽  
Textual Evidence ◽  
Masoretic Text ◽  
Hebrew Word ◽  
The Dead

This chapter argues that the Writings was an evolving collection of scripture used in a wide variety of ways by the Dead Sea Scrolls community at Qumran (second century bce to first century ce). Though the Hebrew word Ketuvim (Writings) does not occur in the Scroll material, all but one (Esther) of the books contained therein are found. The plentiful and varied textual evidence at Qumran, and occasionally other Judean desert sites, is presented with special attention to the number of biblical and other manuscripts and place found; textual comparisons with the biblical Masoretic text and others (e.g., Septuagint); citations; and other interpretive uses in sectarian documents. The importance of the books in the Writings for the life of the late postexilic community of Qumran and the nature of the Dead Sea Scrolls biblical collection are, together, a constant focus of the study.

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