An engagingly visual guide book to a lost city from a scholar in the forefront of research on Colossae. Alan Cadwallader distils information, insights and interpretation into a rich collection of evidence from Colossae and its environs, giving us access to a fascinating and under-researched city. Together with a significant chapter by Rosemary Canavan, Cadwallader's often ground-breaking work gives us unprecedented access into the life and context of this city. A book for all who enjoy time travel with expert guides!

The ancient site of Colossae in south-west Turkey has been sorely neglected by archaeologists and biblical commentators. It has never been excavated. Modern scholarship in general has been content to repeat nineteenth century assessments, especially those of J.B. Lightfoot and W.M. Ramsay. This is the first modern contribution to gather the archaeological, historical, classical and biblical materials related to the site and its region, some of which is published in English for the first time. It marks a major step forward in scholarship on Colossae, and is designed to restore Colossae to time and space, to its material and comparative significance. Colossae emerges as a site of uninterrupted human activity in dynamic interaction with its neighbours from before the Achaemenid period to beyond the end of Byzantine control. Evidence of a chalcolithic origin of Colossae is presented along with an assessment of the relationship of the site to the modern city of Honaz. An array of international scholars have brought their specialisations in various periods and disciplines to yield a radically new assessment of the history and importance of the site. All future scholarship will be able to use this volume as the necessary foundation for research. The volume includes the first chronology of the ancient site and the first English translation of the key Byzantine text centred on the ancient city, as well as major new insights into the text of the Epistle to the Colossians.

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.

This guide introduces readers to key issues in the interpretation and reception of Colossians. Anderson first explores the issue of Pauline authorship. She challenges readers to reflect on why the question of authorship has dominated scholarship as well as why and how interpreters create “stories” about the letter. Second, Anderson examines rhetoric and context. She asks readers to consider how the letter constructs and seeks to persuade its addressees past and present. She surveys several pictures of the first audience and “opponents.” Finally, Anderson delves into the functions of the Colossian household code, its reception, and the ethics of interpretation.

Vicky Balabanski analyses Colossians as a co-authored letter, written during Paul's Roman imprisonment by Timothy with the input of Epaphras, and sent with Paul's introductory and concluding greetings. Balabanski sees remarkable resonances between the cosmology of this letter and that of Stoic thought, the most widely held philosophy in first century Asia Minor. Drawing upon the way Stoic thinkers saw the divine Spirit permeating reality and sought to attune their lives to the Logos, divine reason, she argues that the Logos of Christ – the Gospel – was welcomed by small groups of people shaped by Stoic thought, and they experienced Christ as the visible expression of the One God who permeates reality. The Letter to the Colossians has the highest view of Christ of any of the New Testament writings, and its theology of divine permeation invites us to notice the ecological potential of this letter. This Eco-Stoic reading brings contemporary ecological questions into dialogue with the distinctive Christology and cosmology of the letter.

In approaching the debate surrounding the opponents in Colossians from a methodological standpoint, Copenhaver contends that Paul was not actually confronting active opponents when he wrote the letter. Rather, Copenhaver takes the view that Paul's letter was written to the churches in the Lycus Valley, in a desire to develop their identity as a new people in Christ and to appeal to them to live a new kind of life. His warnings in Colossians 2 function as oppositional rhetoric, contrasting the religious practices of the Lycus Valley with this new belief. Paul's warnings are therefore broadly representative of the ancient world, while at the same time focused especially on two threads of historical referents, Judaism and pagan religions. Development of the above argument demonstrates that the challenge of reconstructing a singular opponent arises not only from the limitations of textual and historical evidence, but also from the assumptions and methodologies inherent in historical approaches to the text. By modifying these assumptions and adjusting the methodology, Copenhaver can show how Paul's letter takes on a new relationship to its historical context.

A crucial text for any university course on the interaction of archaeology and the Bible The world of early Christians was not a world lived in texts; it was a world saturated with material reality and concerns: what, where and when to eat or drink; how to present oneself in the space of bodily life and that of death; how to move from one place to another; what impacted status or the adjudication of legal charges. All these and more controlled so much of life in the ancient world. The Christians were not immune from the impact of these realities. Sometimes they absorbed their surrounds; sometimes they quite explicitly rejected the material practices bearing in on them; frequently they modified the practice and the rationale to create a significant Christian alternative. The collection of essays in this volume come from a range of international scholars who, for all their different interests and critical commitments, are yet united in treasuring research into the Greek and Roman worlds in which Christians sought to make their way. They offer these essays in honor of one who has made a lifetime's work in mining ancient material culture to extract nuggets of insight into early Christian dining practices: Dennis E. Smith. Features Rich examples of method in the utilization of ancient material culture for biblical interpretation. Thirteen essays with a response from Dennis E. Smith Maps, diagrams, and plates

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.

Given the dearth of non-messianic interpretations of Psalm 110:1 in non-Christian Second Temple Jewish texts, why did it become such a widely used messianic prooftext in the New Testament and early Christianity? Previous attempts to answer this question have focused on why the earliest Christians first began to use Ps 110:1. The result is that these proposals do not provide an adequate explanation for why first century Christians living in the Greek East employed the verse and also applied it to Jesus’s exaltation. I contend that two Greco-Roman politico-religious practices, royal and imperial temple and throne sharing—which were cross-cultural rewards that Greco-Roman communities bestowed on beneficent, pious, and divinely approved rulers—contributed to the widespread use of Ps 110:1 in earliest Christianity. This means that the earliest Christians interpreted Jesus’s heavenly session as messianic and thus political, as well as religious, in nature.

The study of the Roman Empire has changed dramatically in the last century, with significant emphasis now placed on understanding the experiences of subject populations, rather than a sole focus on the Roman imperial elites. Local experiences, and interactions between periphery and centre, are an intrinsic component in our understanding of the empire's function over and against the earlier, top-down model. But where does law fit into this new, decentralized picture of empire? This volume brings together internationally renowned scholars from both legal and historical backgrounds to study the operation of law in each region of the Roman Empire, from Britain to Egypt, from the first century BCE to the end of the third century CE. Regional specificities are explored in detail alongside the emergence of common themes and activities in a series of case studies that together reveal a new and wide-ranging picture of law in the Roman Empire, balancing the practicalities of regional variation with the ideological constructs of law and empire.