Sex, Violence, and Early Christian Texts examines instances of sexual violence within a diversity of early Christian texts carefully, ethically, and with an eye toward shining a light on the scourge of sexual violence that is so often manifest in both ancient and contemporary Christian communities.

Sex, Violence, and Early Christian Texts examines instances of sexual violence within a diversity of early Christian texts carefully, ethically, and with an eye toward shining a light on the scourge of sexual violence that is so often manifest in both ancient and contemporary Christian communities.

As Christian leaders in the first through fifth centuries embraced ascetic interpretations of the Bible and practices of sexual renunciation, sexual slander—such as the accusations Paul leveled against wayward Gentiles in the New Testament—played a pivotal role in the formation of early Christian identity. In particular, the imagined construct of the lascivious, literal-minded Jew served as a convenient foil to the chaste Christian ideal. Susanna Drake examines representations of Jewish sexuality in early Christian writings that use accusations of carnality, fleshliness, bestiality, and licentiousness as strategies to differentiate the "spiritual" Christian from the "carnal" Jew. Church fathers such as Justin Martyr, Hippolytus of Rome, Origen of Alexandria, and John Chrysostom portrayed Jewish men variously as dangerously hypersexual, at times literally seducing virtuous Christians into heresy, or as weak and effeminate, unable to control bodily impulses or govern their wives. As Drake shows, these carnal caricatures served not only to emphasize religious difference between Christians and Jews but also to justify increased legal constraints and violent acts against Jews as the interests of Christian leaders began to dovetail with the interests of the empire. Placing Christian representations of Jews at the root of the destruction of synagogues and mobbing of Jewish communities in the late fourth and early fifth centuries, Slandering the Jew casts new light on the intersections of sexuality, violence, representation, and religious identity.

Sex, violence, power, and redemption. In recent decades, scholars of New Testament and early Christian traditions have given new attention to the relationships between gender and imperial power in the Roman world. In this surprising work, Celene Lillie examines core passages from three Gnostic texts from Nag Hammadi, On the Origin of the World, The Reality of the Rulers, and the Secret Revelation of John, in which Eve is portrayed as having been humiliated by the cosmic powers, yet experiencing restoration. Lillie compares that pattern with Gnostic savior motifs concerning Jesus and Seth, then sets it in the broader context of Roman cosmogonic myths at play in imperial ideology. The Nag Hammadi texts, she argues, offer us a window into symbolic forms of Christian resistance to imperial ideology. This groundbreaking study highlights the importance of the Nag Hammadi writings for our fuller appreciation of the currents of Christian response to the Roman Empire and the culture of rape pervasive within it.

In a searching and sensitive exploration of the ways Christians through the centuries read biblical narratives about sexual violence, Joy A. Schroeder opens new Windows into the history of the church's attitudes about rape. Dinah's Lament raises important questions about the ways Christian readers may continue to shield the Bible from criticism and reinforce patterns of subjugation, silencing, and violence against women. Book jacket.

This book explores the sexual slander of Jews in Christian texts from the first through fifth centuries. These early Christian representations of Jewish sexuality reveal how Church fathers used accusations of fleshliness, bestiality, and licentiousness as strategies to differentiate the "spiritual" Christian from the "carnal" Jew.

From the creative minds of the scholarly group behind the groundbreaking Jesus Seminar comes this provocative and eye-opening look at the roots of Christianity that offers a thoughtful reconsideration of the first two centuries of the Jesus movement, transforming our understanding of the religion and its early dissemination. Christianity has endured for more than two millennia and is practiced by billions worldwide today. Yet that longevity has created difficulties for scholars tracing the religion’s roots, distorting much of the historical investigation into the first two centuries of the Jesus movement. But what if Christianity died in the fourth or fifth centuries after it began? How would that change how historians see and understand its first two hundred years? Considering these questions, three Bible scholars from the Westar Institute summarize the work of the Christianity Seminar and its efforts to offer a new way of thinking about Christianity and its roots. Synthesizing the institute’s most recent scholarship—bringing together the many archaeological and textual discoveries over the last twenty years—they have found: There were multiple Jesus movements, not a singular one, before the fourth century There was nothing called Christianity until the third century There was much more flexibility and diversity within Jesus’s movement before it became centralized in Rome, not only regarding the Bible and religious doctrine, but also understandings of gender, sexuality and morality. Exciting and revolutionary, After Jesus Before Christianity provides fresh insights into the real history behind how the Jesus movement became Christianity. After Jesus Before Christianity includes more than a dozen black-and-white images throughout.

"Silly," "stupid," "irrational," "simple." "Wicked," "hateful," "obstinate," "anti-social." "Extravagant," "perverse." The Roman world rendered harsh judgments upon early Christianity--including branding Christianity "new." Novelty was no Roman religious virtue. Nevertheless, as Larry W. Hurtado shows in Destroyer of the gods, Christianity thrived despite its new and distinctive features and opposition to them. Unlike nearly all other religious groups, Christianity utterly rejected the traditional gods of the Roman world. Christianity also offered a new and different kind of religious identity, one not based on ethnicity. Christianity was distinctively a "bookish" religion, with the production, copying, distribution, and reading of texts as central to its faith, even preferring a distinctive book-form, the codex. Christianity insisted that its adherents behave differently: unlike the simple ritual observances characteristic of the pagan religious environment, embracing Christian faith meant a behavioral transformation, with particular and novel ethical demands for men. Unquestionably, to the Roman world, Christianity was both new and different, and, to a good many, it threatened social and religious conventions of the day. In the rejection of the gods and in the centrality of texts, early Christianity obviously reflected commitments inherited from its Jewish origins. But these particular features were no longer identified with Jewish ethnicity and early Christianity quickly became aggressively trans-ethnic--a novel kind of religious movement. Its ethical teaching, too, bore some resemblance to the philosophers of the day, yet in contrast with these great teachers and their small circles of dedicated students, early Christianity laid its hard demands upon all adherents from the moment of conversion, producing a novel social project. Christianity's novelty was no badge of honor. Called atheists and suspected of political subversion, Christians earned Roman disdain and suspicion in equal amounts. Yet, as Destroyer of the gods demonstrates, in an irony of history the very features of early Christianity that rendered it distinctive and objectionable in Roman eyes have now become so commonplace in Western culture as to go unnoticed. Christianity helped destroy one world and create another.

An essential resource for understanding slavery in the New Testament and early Christianity Slavery permeated society in the ancient world. Slavery and its shadows pervade the New Testament and other early Christian texts. Yet enslavement remains an under-taught aspect of the context of the New Testament and early Christianity. Because of this, readers are left with numerous questions about ancient slavery. How did people become enslaved? What kinds of work did enslaved people do? Who enslaved people? How did ancient slavery compare with more contemporary enslavement eras? Did anyone in the ancient world criticize slavery? Was ancient slavery racialized? Did Christians have a different understanding of slavery than others? These are just some of the questions students ask in higher education and in Bible study classrooms alike. This volume takes on these questions, introducing students to the textures, complexities, and material realities of ancient slavery. Ancient Slavery and Its New Testament Contexts draws on the expertise of scholars around the world with a focus on introductory information, accessibility, and readability. It does not attempt to dismiss or downplay the role of New Testament texts in the perpetuation of either ancient slavery or slavery in the North American context. Rather, the volume helps students and teachers alike wrestle with the ongoing historical, theological, and ethical legacies of slavery in their own faith formation and engagement with the biblical text.

Drawing on both biblical studies scholarship and practitioner experience, this book explores the disjuncture between complementarian accounts of biblical marriage and intersections of marriage and violence in texts from Jewish and Christian Scriptures. This volume challenges authoritative complementarian claims to the Bible’s allegedly clear and unequivocal directions on marriage. It refutes these claims with analysis of the muddled and often violent depictions of marriage in the Bible itself. Regular reminders show why such an exploration matters: that is, because recourse to the authority and ‘plain meaning’ of the Bible has had and continues to have impact on real people’s lives. Sometimes, this impact is violent and traumatic, notably when the Bible is weaponised to justify intimate partner violence. This book explores a wide range of biblical texts and interpretations. Particular focus is placed on the influential pronouncements on ‘biblical marriage’ by the US Family Research Council and Council for Biblical Manhood and Womanhood. Textual analysis includes close focus on Genesis 1–3, Malachi 2, and Ephesians 5. This book will appeal to students of biblical studies and theology, as well as anyone interested in research-based activism and in how sacred texts are directed towards modern day-to-day life. It investigates ‘marriage’, ‘the Bible’ and ‘violence’, all of which play significant roles in public discourses and popular culture.