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How did the Gospel of Mark come to exist? And how was the memory of Jesus shaped by the experiences of the earliest Christians? For centuries, biblical scholars examined texts as history, literature, theology, or even as story. Curiously absent, however, has been attention to processes of collective memory in the creation of biblical texts. Drawing on modern explorations of social memory, Sandra Huebenthal presents a model for reading biblical texts as collective memories. She demonstrates that the Gospel of Mark is a text evolving from collective narrative memory based on recollections of Jesus’s life and teachings. Huebenthal investigates the principles and structures of how groups remem...
"A five-volume series, which will include each of the four canonical Gospels and a final volume on the extracanonical gospels"--Pref., v. 2.
A Social History of Christian Origins explores how the theme of the Jewish rejection of Jesus – embedded in Paul’s letters and the New Testament Gospels – represents the ethnic, social, cultural, and theological conflicts that facilitated the construction of Christian identity. Readers of this book will gain a thorough understanding of how a central theme of early Christianity – the Jewish rejection of Jesus – facilitated the emergence of Christian anti-Judaism as well as the complex and multi-faceted representations of Jesus in the Gospels of the New Testament. This study systematically analyzes the theme of social rejection in the Jesus tradition by surveying its historical and c...
The concepts of social memory and social identity have been increasingly used in the study of ancient Jewish and Christian sources. In this collection of articles, international specialists apply interdisciplinary methodology related to these concepts to early Jewish and Christian sources. The volume offers an up-to-date presentation of how social memory studies and socio-psychological identity approach have been used in the study of Biblical and related literature. The articles examine how Jewish and Christian sources participate in the processes of collective recollection and in this way contribute to the construction of distinctive social identities. The writers demonstrate the benefits o...
The first three hundred years of the common era witnessed critical developments that would become foundational for Christianity itself, as well as for the societies and later history that emerged thereafter. The concept of 'ancient Christianity,' however, along with the content that the category represents, has raised much debate. This is, in part, because within this category lie multiple forms of devotion to Jesus Christ, multiple phenomena, and multiple permutations in the formative period of Christian history. Within those multiples lie numerous contests, as varieties of Christian identity laid claim to authority and authenticity in different ways. The Cambridge History of Ancient Christianity addresses these contested areas with both nuance and clarity by reviewing, synthesizing, and critically engaging recent scholarly developments. The 27 thematic chapters, specially commissioned for this volume from an international team of scholars, also offer constructive ways forward for future research.
Emotions have increasingly attracted the attention of the sciences and academia. The topic is all the more timely since we have witnessed a global trend towards highly emotionalized discourses across societies and religions. Discourses are less guided by rational arguments and “facts”. Instead, narratives, sometimes manipulative, influence the thoughts and activi-ties of our societies. In this context, the authoritative texts of the monotheistic religions are experiencing a renaissance. Tanach, Bible and Qur’an do not only “emotionalize”, they also offer ancient concepts of emotions which affect the present. This book brings the interdependencies of antiquity and (post)modernity in...
This major collection of essays by senior colleagues and friends of Craig A. Evans recognizes his contribution to the field of biblical studies by concentrating upon his areas of research and writing interest. These include: the emergence and characteristics of early Judaism, Jesus and the apostolic tradition, and a variety of other supporting areas in New Testament studies. These essays include both focused studies and challenging theoretical explorations.
Performance creates a unique space for audience experience and influences how traditions, like the Gospels, are received and interpreted.
The essays, excerpts, homilies, and personal reflections in this collection have all been published previously, publicly presented, or both. These selections, however, are not merely being republished, but rather recontextualized and resituated with the expectation that they will become more than the sum of their individual parts, that they will be mutually informing. In most cases, a period of time has elapsed since they were first written or spoken, and that has given time, with the help of reflective memory, to think about how these various selections might relate to each other and to the larger body of James W. Aageson’s professional work as a teacher and scholar. These relationships and connections in most cases have only become apparent in retrospect, as Aageson has been able to see the larger mosaic of his own work and thinking. In some cases, he has changed his mind. In other cases, Aageson’s thinking has only been reinforced and expanded. But are there conceptual threads that run through the selections in each of the book’s three sections? Indeed there are. For these reasons, Aageson is presenting them together here to a new set of readers.
In Biblical Exegesis without Authorial Intention? Interdisciplinary Approaches to Authorship and Meaning, Clarissa Breu offers interdisciplinary contributions to the question of the author in biblical interpretation with a focus on “death of the author” theory. The wide range of approaches represented in the volume comprises mostly postmodern theory (e. g. Jacques Derrida, Michel Foucault, Paul de Man, Julia Kristeva and Gilles Deleuze), but also the implied author and intentio operis. Furthermore, psychology, choreography, reader-response theories and anthropological studies are reflected. Inasmuch as the contributions demonstrate that biblical studies could utilize significantly more differentiated views on the author than are predominantly presumed within the discipline, it is an invitation to question the importance and place attributed to the author.