Paul's letter to the Romans, says Nanos, is an example of Jewish correspondence, addressing believers in Jesus who are steeped in Jewish ways-whether of Jewish or gentile origin. Arguing against those who think Paul was an apostate from Judaism, Nanos maintains Paul's continuity with his Jewish heritage. Several key arguments here are: Those addressed in Paul's letter were still an integral part of the Roman synagogue communities. The "weak" are non- Christian Jews, while the "strong" included both Jewish and gentile converts to belief in Jesus. Paul as a practicing devout Jew insists on the rules of behavior for "the righteous gentiles." Christian subordination to authorities (Romans 13:1-7) is intended to enforce submission to leaders of the synagogues, not Roman government officials. Paul behaves in a way to confirm the very Jewish portrait of him in Acts: going first to the synagogues.

The purchase of a slave for their teacher leads a group of schoolboys in ancient Rome into a dangerous intrigue.

Paul's Letter to the Romans is one of the most influential writings of Christian theology. In this reinterpretation, the author provides a new reading that places Romans within the sociocultural, historical and rhetorical contexts of Paul's world.

Over fifty years ago, Vatican II's Nostra Aetate 4 drew from Romans 11 to challenge the way Paul's voice has been used to negatively discuss Jews and Judaism. The church called for Catholics to conceptualize Jews as "brothers" in "an everlasting covenant," and many other Christian organizations have expressed similar sentiments in the years since. Nevertheless, the portrayal of Jews as "branches broken off," "hardened," "without faith," "disobedient," and "enemies of God" whom Christians have "replaced" as "true Israel," are among the many ways that readers encounter Paul's views of Jews and Judaism in today's translations and interpretations of this chapter, and throughout the letter as well. In the chapters in this volume, Nanos shows why these translations and interpretive decisions, among others, do not likely represent what Paul wrote or meant. Each essay offers challenges to the received view of Paul from the research hypothesis that Paul and the Christ-followers to whom he wrote were still practicing Judaism (a Jewish way of life) within subgroups of the Jewish synagogue communities of Rome, and that they understood Paul to observe Torah and promote Judaism for their communities.

What survives from the Roman Empire is largely the words and lives of the rich and powerful: emperors, philosophers, senators. Yet the privilege and decadence often associated with the Roman elite was underpinned by the toils and tribulations of the common citizens. Here, the eminent historian Robert Knapp brings those invisible inhabitants of Rome and its vast empire to light. He seeks out the ordinary folk—laboring men, housewives, prostitutes, freedmen, slaves, soldiers, and gladiators—who formed the backbone of the ancient Roman world, and the outlaws and pirates who lay beyond it. He finds their traces in the nooks and crannies of the histories, treatises, plays, and poetry created by the elite. Everyday people come alive through original sources as varied as graffiti, incantations, magical texts, proverbs, fables, astrological writings, and even the New Testament. Knapp offers a glimpse into a world far removed from our own, but one that resonates through history. Invisible Romans allows us to see how Romans sought on a daily basis to survive and thrive under the afflictions of disease, war, and violence, and to control their fates before powers that variously oppressed and ignored them.

Includes book club section (p. 128-132).

Flavia and her friends are on a quest for the Emperor Titus - to steal a valuable gemstone known as 'Nero's Eye'. The Delphic Oracle prophesied that whoever owns the gem will rule Rome - so Titus is determined to claim it for himself. Their travels take them across the Roman province of Mauretania, from Sabratha (in modern Libya) to Volubilis (Morocco). As they travel on a caravan across the desert they encounter slave-traders, pantomime actors and a wild animal stampede. The detectives must consider another quest: what has happened to Uncle Gaius? Meanwhile, Flavia faces some tough decisions about her future.

In these chapters, a group of renowned international scholars seek to describe Paul and his work from “within Judaism,” rather than on the assumption, still current after thirty years of the “New Perspective,” that in practice Paul left behind aspects of Jewish living after his discovery of Jesus as Christ (Messiah). After an introduction that surveys recent study of Paul and highlights the centrality of questions about Paul’s Judaism, chapters explore the implications of reading Paul’s instructions as aimed at Christ-following non-Jews, teaching them how to live in ways consistent with Judaism while remaining non-Jews. The contributors take different methodological points of departure: historical, ideological-critical, gender-critical, and empire-critical, and examine issues of terminology and of interfaith relations. Surprising common ground among the contributors presents a coherent alternative to the “New Perspective.” The volume concludes with a critical evaluation of the Paul within Judaism perspective by Terence L. Donaldson, a well-known voice representative of the best insights of the New Perspective.

Mystery and adventure for four young detectives in Ancient Roman times... It's summer in the Bay of Naples - time for fun and relaxation. Everyone is thinking about love at the beautiful Villa Limona, but danger lurks beneath the luxury. A famous murder was committed nearby, and a poisoner is at large amongst the guests. Can Flavia and her friends set a trap to catch the culprit before it's too late?

With its dynamic paraphrase of Romans and the inspiring thoughts and prayers that accompany each passage, A Passion for God translates the truths of this magnificent epistle into personal worship.