Ever since Jesus walked the hills of Galilee and Paul travelled the roads of Asia Minor and Greece, Christianity has shown a remarkable ability to adapt itself to various social and cultural environments. Recent research has demonstrated that these environments can only be very insufficiently termed as "rural" or "urban". Neither was Jesus' Galilee only rural, nor Paul's Asia only "urban". On the background of ongoing research on the diversity of social environments in the Early Empire, this volume will focus on various early Christian "worlds" as witnessed in canonical and non-canonical texts. How did Early Christians experience and react to "rural" and "urban" life? What were the mechanisms behind this adaptability? Papers will analyze the relation between urban Christian beginnings and the role of the rural Jesus-tradition. In what sense did the image of Jesus, the "Galilean village Jew", change when his message was carried into the cities of the Mediterranean world from Jerusalem to Athens or Rome? Papers will not only deal with various personalities or literary works whose various attitudes towards urban life became formative for future Christianity. They will also explore the different local milieus that demonstrate the wide range of Christian cultural perspectives.

A complete geographical and thematic overview of the village in an antiquity and its role in the rise of Christianity. The volume begins with a “state-of-question” introduction by Thomas Robinson, assessing the interrelation of the village and city with the rise of early Christianity. Alan Cadwallader then articulates a methodology for future New Testament studies on this topic, employing a series of case studies to illustrate the methodological issues raised. From there contributors explore three areas of village life in different geographical areas, by means of a series of studies, written by experts in each discipline. They discuss the ancient near east (Egypt and Israel), mainland and Isthmian Greece, Asia Minor, and the Italian Peninsula. This geographic focus sheds light upon the villages associated with the biblical cities (Israel; Corinth; Galatia; Ephesus; Philippi; Thessalonica; Rome), including potential insights into the rural nature of the churches located there. A final section of thematic studies explores central issues of local village life (indigenous and imperial cults, funerary culture, and agricultural and economic life).

The study of the growth of early Christian intellectual life is of perennial interest to scholars. This volume advances discussion by exploring ways in which Christian writers in the second century did not so much draw on Hellenistic intellectual traditions and models, as they were inevitably embedded in those traditions. The volume contains papers from a seminar in Rome in 2016 that explored the nature and activity of the emergent Christian intellectual between the late first century and the early third century. The papers show that Hellenistic scholarly cultures were the milieu within which Christian modes of thinking developed. At the same time the essays show how Christian thinkers made use of the cultures of which they were part in distinctive ways, adapting existing traditions because of Christian beliefs and needs. The figures studied include Papias from the early part of the second-century, Tatian, Irenaeus, and Clement of Alexandria from the later second century. One paper on Eusebius of Caesarea explores the Christian adaptation of Hellenistic scholarly methods of commentary. Christian figures are studied in the light of debates within Classics and Jewish studies.

This volume honors L. Michael White, whose work has been influential in exploring the “social worlds” of ancient Jews and Christians. Fifteen original essays highlight his scholarly contributions while also signaling new directions in the study of ancient Mediterranean religions.

This authoritative volume brings together a team of world-class scholars to cover the full range of New Testament backgrounds studies in a concise, up-to-date, and comprehensive manner. Drawing on the expertise of specialists in the areas of archaeological, historical, and biblical studies, this book provides concise treatments of a wide breadth of topics related to the world of the early Christ followers. The book offers compact overviews of key historical issues, facilitating enriched understandings of the significance and force of the texts of the New Testament in their original contexts. Meant to be used alongside traditional literature-based canonical surveys, this one-stop introduction to New Testament backgrounds fills a gap in typical introduction to the Bible courses and is ideal for undergraduate or seminary classes. It is beautifully designed and includes photographs, line drawings, maps, charts, and tables, which will facilitate its use in the classroom.

The material culture of Colossae is here for the first time given as full a collation as possible to the present day. 38 inscriptions, 88 coins and 49 testimonia are brought together in the context of a thorough overview of the site of Colossae. These include evidence that has been thought lost or has been overlooked or misinterpreted or has only recently been discovered. New readings, insights and analyses of the material evidence are brought into a highly creative exchange with the two letters of the Second Testament connected with the site. The texts thereby become additional evidence for an appreciation of the life of a city in the first two centuries of the Common Era. The fullest collation of evidence for the ancient Phrygian city in the Greco-Roman period was the coin catalogue assembled by Hans von Aulock (1987). The most recent catalogue of the inscriptions of Colossae was published by William Calder and William Buckler in 1939. There has never been a full inventory of ancient writings that bear witness to the site. Alan H. Cadwallader in his volume not only updates this material by subjecting it to thorough, critical analysis in the light of comparative evidence from across the Roman province of Asia and the Mediterranean world. New discoveries from the site and from museums and collections in the United Kingdom, Europe, Russia, Australia and the United States are introduced. Into this assemblage and interpretation are brought the letters to the Colossians and Philemon in the Second Testament writings of the Christian Church. For the first time, the letters are released to be players in the highly competitive environment of a city negotiating its way in the new realities of imperial Rome. Here the letters and their recipients become participants in the society of the day, contributing, critiquing and struggling to forge an identity for the Christ followers within that world. Echoes of the gymnasium, gladiatorial spectacles, cosmological speculations, religious devotion and sanction, family structures, commerce and industry, struggles for justice, intercity competition and legal negotiations are found in the letters, echoes that witness to their participation in the life of Colossae. This is a radical new approach, incorporating the turn to material culture as the embedding of literature and its consumers rather than an embellishing backdrop.

Like the rest of the Bible, Revelation is profitable for doctrine, reproof, correction, and instruction for righteousness. God’s revelation of Jesus is not coded or a maze of literature with secrets for only theologians to decipher. The Holy Spirit makes the central message of the Bible available to everyone. Revelation uses literary devices within the context of a message to communicate an absolute truth. Open this book, enter this symbolic but authentic world, and be transported by all the visions of Revelation. Warning: you may be shocked out of spiritual slumber.

It is common opinion in biblical scholarship that the biblical documents functioned in a sociocultural context dominated by the spoken word. Detextification is the result of addressing the complex relation between this formally acknowledged functioning in its original oral delivery and the daily praxis of biblical scholarship in which these documents function as autonomous texts in an ever-expanding universe of texts. The argument in this book is that in addition to acknowledging the difference in media (oral performance there and then versus reading text here and now), it is crucial to differentiate and explicate the mindsets behind these media. A literate reader in the present structures thought, vis-à-vis text, differently from someone intensively formed by oral-aural communication, in the moment of exposure to a performing orator. The latter perspective was Paul’s in the process of his letter composition. Therefore, this is a leading question in detextification: How can a contemporary biblical scholar relate to the text of Paul’s letters in such a way as to understand how the apostle envisioned his original addressees structuring their thoughts during the event of a letter’s oral-aural delivery? Two test cases are provided from the Letter to the Galatians (Gal 2–3).