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In this volume, Hughes Oliphant Old begins his survey of the history of preaching by discussing the roots of the Christian ministry of the Word in the worship of Israel. He then examines the preaching of Christ, the Apostles, and early church leaders.l
Allegorical readings of literary or religious texts always begin as counterreadings, starting with denial or negation, challenging the literal sense: "You have read the text this way, but I will read it differently." David Dawson insists that ancient allegory is best understood not simply as a way of reading texts, but as a way of using non-literal readings to reinterpret culture and society. Here he describes how some ancient pagan, Jewish, and Christian interpreters used allegory to endorse, revise, and subvert competing Christian and pagan world views. This reassessment of allegorical reading emphasizes socio-cultural contexts rather than purely formal literary features, opening with an analysis of the pagan use of etymology and allegory in the Hellenistic world and pagan opposition to both techniques. The remainder of the book presents three Hellenistic religious writers who each typify distinctive models of allegorical interpretation: the Jewish exegete Philo, the Christian Gnostic Valentinus, and the Christian Platonist Clement. The study engages issues in the fields of classics, history of Christianity and Hellenistic Judaism, literary criticism and theory, and more broadly, critical theory and cultural criticism.
Proceedings of the 22d-33d annual conference of the Library Association in v. 1-12; proceedings of the 34th-44th, 47th-57th annual conference issued as a supplement to v. 13-23, new ser. v. 3-ser. 4, v. 1.
Prominent Hellenistic moralists from ca. the first century CE warn that all emotions carry temptation(s) to sin or error. To be guilty of emotional sin is to allow psychosomatic feelings (or rising emotion) free reign to trump godly (rational) guidance of behavioral pursuits. Thus, morally minded Hellenists widely view unemotional behavior as a sign of moral progress. Emotive language peppers the Markan narrative, inviting moral assessments, yet scholarship has seldom delved into a historical-literary analysis of Jesus's emotional characterization. This study proposes a working definition of emotion apropos the narratival nature of Hellenistic emotion theory. It finds that Jesus consistently vanquishes emotional temptations with “battle” techniques similar to those championed by the moralists. Mark characterizes Jesus in the moral tradition of the anti-emotional exemplar, and several minor characters are liberated from destructive emotions through the mercy of Jesus's godly rationale. By recognizing the Markan Jesus as a model, this study outlines a method for persevering in emotional testing that modern readers might also emulate to resist temptation with divine help.