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A groundbreaking collection of essays by distinguished scholars that examines the ways in which early Christian writers consciously imitated literary models from the Greco-Roman world.
This volume explores the fundamentals of intertextual methodology and summarizes recent scholarship on studies of intertextuality in the deuterocanonical books. The essays engage in comparison and analysis of text groups and motifs between canonical, deuterocanonical and non-biblical texts. Moreover, the book pays close attention to non-literary relationships between different traditions, a new feature of research in intertextuality.
This volume offers an appreciation of the value of intertextuality—from Greek, Roman, Jewish, and biblical traditions—as related to the post-apostolic level of Christian development within the second century. Not least of these foundational pillars is the certain impact of the Second Sophistic movement during this period with its insipient influence on much of early Christian theology’s formation. The variety of these strands of inspiration created a tapestry of many diverse elements that came to shape the second-century Christian situation. Here one sees biblical texts at work, Jewish and Greek foundations at play, and interaction among patristic authors as they seek to reconcile their competing perspectives on what it meant to be “Christian” within the contemporary context.
New Testament scholarship uncovers much about first-century Christianity. Early Christian masters such as Origen and Augustine draw great attention to the third and following centuries. Yet oddly, despite this flood of attention to both the first century and to the third and later centuries, the second century often escapes notice, this despite its almost living memory of Jesus and his apostles from only a generation or two prior. A distinctive biblical exegesis was used by those second-century apologists who challenged Greco-Roman pagan religionists. Along with introducing the general shape of this ancient apologetic exegesis, Ancient Apologetic Exegesis aims at its recovery as well. Current literature often misunderstands or dismisses second-century exegetical approaches. But by looking behind anachronistic views of ancient genre, literacy, and rhetoric, we can rediscover a forgotten form of early Christian exegesis.
This volume examines the synoptic problem and argues that the similarities between the gospels of Matthew and Luke outweigh the objections commonly raised against the theory that Luke used the text of Matthew in composing his gospel. While agreeing with scholars who suggests that memory played a leading role in ancient source-utilization, Eric Eve argues for a more flexible understanding of memory, which would both explain Luke's access of Matthew's double tradition material out of the sequence in which it appears in Matthew, and suggest that Luke may have been more influenced by Matthew's order than appears on the surface. Eve also considers the widespread ancient practice of literary imitation as another mode of source utilization the Evangelists, particularly Luke, could have employed, and argues that Luke's Gospel should be seen in part as an emulation of Matthew's. Within this enlarged understanding of how ancient authors could utilize their sources, Luke's proposed use of Matthew alongside Mark becomes entirely plausible, and Eve concludes that the Farrer Hypothesis of Matthew using Mark, and Luke consequently using both gospels, to be the most likely solution to the Synoptic Problem.
This work gives a detailed survey of the rise and expansion of Christianity in ancient Lycaonia and adjacent areas, from Paul the apostle until the late 4th-century bishop of Iconium, Amphilochius. It is essentially based on hundreds of funerary inscriptions from Lycaonia, but takes into account all available literary evidence. It maps the expansion of Christianity in the region and describes the practice of name-giving among Christians, their household and family structures, occupations, and use of verse inscriptions. It gives special attention to forms of charity, the reception of biblical tradition, the authority and leadership of the clergy, popular theology and forms of ascetic Christianity in Lycaonia.
In "Christian Origins and Greco-Roman Culture," Stanley Porter and Andrew Pitts assemble an international team of scholars whose work has focused on reconstructing the social matrix for earliest Christianity through the use of Greco-Roman materials and literary forms. Each essay moves forward the current understanding of how primitive Christianity situated itself in relation to evolving Hellenistic culture. Some essays focus on configuring the social context for the origins of the Jesus movement and beyond, while others assess the literary relation between early Christian and Greco-Roman texts.
It is difficult to underestimate the significance of the story of the Rich Man and Lazarus in Luke 16:19-31 within the biblical tradition. Although hell occupies a prominent position in popular Christianrhetoric today, it plays a relatively minor role in the Christian canon. The most important biblical texts that explicitly describe the fate of the dead are in the Synoptic Gospels. Yet among these passages, only the Lukan tradition is intent on explicitly describing the abode of the dead; it is the only biblical tour of hell. Hauge examines the story of the Rich Man and Lazarus in Luke 16:19-31, uniquely the only 'parable' that is set within a supernatural context. The parables characteristically feature concrete realities of first-century Mediterranean life, but the majority of Luke 16:19-31 is narrated from the perspective of the tormented dead. This volume demonstrates that the distinctive features of the story of the Rich Man and Lazarus are the result of a strategic imitation, creative transformation, and Christian transvaluation of the descent of Odysseus into the house of hades in Odyssey Book 11, the literary model par excellence of postmortem revelation in antiquity.
This textbook on how to read the Gospels well can stand on its own as a guide to reading this New Testament genre as Scripture. It is also ideally suited to serve as a supplemental text to more conventional textbooks that discuss each Gospel systematically. Most textbooks tend to introduce students to historical-critical concerns but may be less adequate for showing how the Gospel narratives, read as Scripture within the canonical framework of the entire New Testament and the whole Bible, yield material for theological reflection and moral edification. Pennington neither dismisses nor duplicates the results of current historical-critical work on the Gospels as historical sources. Rather, he offers critically aware and hermeneutically intelligent instruction in reading the Gospels in order to hear their witness to Christ in a way that supports Christian application and proclamation.
Irenaeus, Joseph Smith, and God-Making Heresy seeks both to demonstrate the salience of “heresy” as a tool for analyzing instances of religious conflict far beyond the borders of traditional historical theology and to illuminate the apparent affinity for deification exhibited by some persecuted religious movements. To these ends, the book argues for a sociologically-informed redefinition of heresy as religiously-motivated opposition and applies the resulting concept to the historical cases of second-century Christians and nineteenth-century Mormons. Ultimately, Irenaeus, Joseph Smith, and God-Making Heresy is a careful application of the comparative method to two new religious movements, highlighting the social processes at work in their early doctrinal developments.