This volume, one in a series of books examining religious rivalries, focuses in detail on the religious dimension of life in two particular Roman cities: Sardis and Smyrna. The essays explore the relationships and rivalries among Jews, Christians, and various Greco-Roman religious groups from the second century bce to the fourth century ce. The thirteen contributors, including seasoned scholars and promising newcomers, bring fresh perspectives on religious life in antiquity. They draw upon a wide range of archaeological, epigraphic, and literary data to investigate the complex web of relationships that existed among the religious groups of these two cities—from coexistence and cooperation to competition and conflict. To the extent that the essays investigate how religious groups are shaped by their urban settings, the book also offers insights into the material urban realities of the Roman Empire. Investigating two cities together in one volume highlights similarities and differences in the interaction of religious groups in each location. The specific focus on Sardis and Smyrna is broadened through an investigation of methodological issues involved in the study of the interaction of urban-based religious groups in antiquity. The volume will be of particular interest to scholars and advanced students in Biblical Studies, Classical Studies, and Archaeology.

Religious Rivalries in the Early Roman Empire and the Rise of Christianity discusses the diverse cultural destinies of early Christianity, early Judaism, and other ancient religious groups as a question of social rivalry. The book is divided into three main sections. The first section debates the degree to which the category of rivalry adequately names the issue(s) that must be addressed when comparing and contrasting the social “success” of different religious groups in antiquity. The second is a critical assessment of the common modern category of “mission” to describe the inner dynamic of such a process; it discusses the early Christian apostle Paul, the early Jewish historian Josephus, and ancient Mithraism. The third section of the book is devoted to “the rise of Christianity,” primarily in response to the similarly titled work of the American sociologist of religion Rodney Stark. While it is not clear that any of these groups imagined its own success necessarily entailing the elimination of others, it does seem that early Christianity had certain habits, both of speech and practice, which made it particularly apt to succeed (in) the Roman Empire.

Though a majority of commentators have admitted or naturally assumed that there were many divergences amongst the Pauline churches, many tend to concentrate on similarities more than dissimilarities (contra John M. G. Barclay; Craig de Vos). Especially, the previous scholarly treatments of divergences in the Pauline churches have shed little light on certain areas of study, in particular the early Christians’ socio-economic status. The thesis, therefore, underlines the conspicuous differences between the Thessalonian and Corinthian congregations concerning their socio-economic compositions, social relationships, and further social identities, while extrapolating certain circles of causality between them through socio-economic and social-scientific criticism. This study concludes Paul’s teachings of grace, community, and ethics were manifested and modified in different communities in different ways because of these different socio-economic contexts.

The monetary fund that the apostle Paul organized among his Gentile congregations for the Jewish-Christian community in Jerusalem was clearly an important endeavor to Paul; discussion of it occupies several prominent passages in his letters. In this book David Downs carefully investigates that offering from historical, sociocultural, and theological standpoints. Downs first pieces together a chronological account of Paul's fund-raising efforts on behalf of the Jerusalem church, based primarily on information from the Pauline epistles. He then examines the sociocultural context of the collection, including gift-giving practices in the ancient Mediterranean world relating to benefaction and care for the poor. Finally, Downs explores how Paul framed this contribution rhetorically as a religious offering consecrated to God.

For many of whom I often told you, and even now am writing with tears, walk as the enemies of the cross of Christ: they walk to their final destruction, their god is the belly and their glory is in shameful things, their minds are earthly bound. But our πολίτευμα is in heaven from where we expect the Lord Jesus Christ, who is our Savior. Philippians 3:18-20 Paul’s letters to Philippians show us that this rather outspoken man had plenty of opportunity and cause to aggravate his christian contemporaries. However, for Paul to use such hostility and to name people as “enemies” shows us that we should take note and try to understand the meaning behind his statement. In this work the author asks: who were these enemies? What did they do wrong? Why did they deserve destruction? In search of these questions the investigation looks to the early Christian communities and their formation within the socio-political realities of the urban centers of the Roman Empire. Through this we learn a great deal about the uneven and complex dynamics of the early Christian community and a deep understanding of Paul’s warning to them.

Art, History, and the Historiography of Judaism in Roman Antiquity explores the complex interplay between visual culture, texts, and their interpretations, arguing for an open-ended and self-aware approach to understanding Jewish culture from the first century CE through the rise of Islam. The essays assembled here range from the “thick description” of Josephus’s portrayal of Bezalel son of Uri as a Roman architect through the inscriptions of the Dura Europos synagogue, Jewish reflections on Caligula in color, the polychromy of the Jerusalem temple, new-old approaches to the zodiac, and to the Christian destruction of ancient synagogues. Taken together, these essays suggest a humane approach to the history of the Jews in an age of deep and long-lasting transitions—both in antiquity, and in our own time. "Taken as a whole, Fine’s book exhibits the value of bridging disciplines. The historiographical segments integrated throughout this volume offer essential insights that will inform any student of Roman and late antiquity." Yael Wilfand, Hebrew University, Review of Biblical Literature, 2014.

"A practical exercise in Canadian contextual theology, Rage and Resistance analyzes responses to a tragic historical event by engaging with the work of theologian Gregory Baum and sociologist Dorothy E. Smith. Baum articulates the theological imperative to address the context in which our lives are embedded, calling for critical social analysis in order to understand, and possibly convert, social evil; Smith takes the standpoint of women as a determinate position from which society may be known."--Jacket.

The present volume is based on a conference held in October 2019 at the Faculty of Theology of Humboldt University Berlin as part of a common project of the Australian Catholic University, the Katholieke Universiteit Leuven and the Humboldt University Berlin. The aim is to discuss the relationships of “Jews” and “Christians” in the first two centuries CE against the background of recent debates which have called into question the image of “parting ways” for a description of the relationships of Judaism and Christianity in antiquity. One objection raised against this metaphor is that it accentuates differences at the expense of commonalities. Another critique is that this image looks from a later perspective at historical developments which can hardly be grasped with such a metaphor. It is more likely that distinctions between Jews, Christians, Jewish Christians, Christian Jews etc. are more blurred than the image of “parting ways” allows. In light of these considerations the contributions in this volume discuss the cogency of the “parting of the ways”-model with a look at prominent early Christian writers and places and suggest more appropriate metaphors to describe the relationships of Jews and Christians in the early period.

What ancient graffiti reveals about the everyday lives of Jews in the Greek and Roman world Few direct clues exist to the everyday lives and beliefs of ordinary Jews in antiquity. Prevailing perspectives on ancient Jewish life have been shaped largely by the voices of intellectual and social elites, preserved in the writings of Philo and Josephus and the rabbinic texts of the Mishnah and Talmud. Commissioned art, architecture, and formal inscriptions displayed on tombs and synagogues equally reflect the sensibilities of their influential patrons. The perspectives and sentiments of nonelite Jews, by contrast, have mostly disappeared from the historical record. Focusing on these forgotten Jews of antiquity, Writing on the Wall takes an unprecedented look at the vernacular inscriptions and drawings they left behind and sheds new light on the richness of their quotidian lives. Just like their neighbors throughout the eastern and southern Mediterranean, Mesopotamia, Arabia, and Egypt, ancient Jews scribbled and drew graffiti everyplace--in and around markets, hippodromes, theaters, pagan temples, open cliffs, sanctuaries, and even inside burial caves and synagogues. Karen Stern reveals what these markings tell us about the men and women who made them, people whose lives, beliefs, and behaviors eluded commemoration in grand literary and architectural works. Making compelling analogies with modern graffiti practices, she documents the overlooked connections between Jews and their neighbors, showing how popular Jewish practices of prayer, mortuary commemoration, commerce, and civic engagement regularly crossed ethnic and religious boundaries. Illustrated throughout with examples of ancient graffiti, Writing on the Wall provides a tantalizingly intimate glimpse into the cultural worlds of forgotten populations living at the crossroads of Judaism, Christianity, paganism, and earliest Islam.

In this work, Anthony Giambrone investigates the appropriation and development of Jewish charity discourse in Luke's Gospel. In contrast to previous scholarship, neither the coherence of Lukan "wealth ethics" nor its contemporary actualization defines his study. Instead, the sacramental significance of almsgiving becomes the starting point for a more theologically oriented exegesis. The end result recognizes Luke's "Christological mutation" of the inherited tradition.The text is organized around three exegetical probes, each handling parabolic material: i.e. Luke 7:36-50, 10:25-37, and 16:1-31. The author advances an approach to these parables that highlights Christological allegory (metalepsis) as a Lukan narrative device. A break is thus implied with the dominant rationalist constructions of Luke's parabolic art and ethics. Also in contrast to a dominant trend, stress is laid upon Luke's Jewish rather than Greco-Roman context.