Exploring Early Christian Identity (Wissenschaftliche Untersuchungen Zum Neuen Testament) 9783161496745, 9783161515156, 3161496744
The main point of emphasis in the book is that approaching the Christian movement's early history through investiga
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English Pages 205 [214]
Cover
Preface
Table of Contents
Understanding the First Hundred Years of Christian Identity (Bengt Holmberg)
Was There a Distinct Early Christ-Movement?
Are the Labels "Christian" and "Jew/ish" Anachronistic?
Inentity in Recent Scholarship on the Christ-Movement
(1) Identity as a Textual Phenomenon
(2) Identity as a Post-Factum Ideological Construct
(3) Identity Constructed by Entrepreneurs and Accepted by Recipients
(4) Identity as the Autonomous Inner Structure of the Semiotic System
(5) Identity as the Feedback-Shaped Self-Undertanding of the Christ-Movement
How should Identity be Approached? A Summary
Outlining This Book
Memory and Identity in the Gospels: A New Perspective (Samuel Byrskog)
1 The Genre of the Gospels and Identity Formation
A. The Ancient Historians Between the Past and the Present
B. The Gospel Writers Between the Past and the Present
2. The Sitz im Leben and Mnemonic Identity
A. The Sitz im Leben Revisited
B. A New Approach to the Sitz im Leben
3. Narrative Forms and Mnemonic Identity
A. The Ancient Chreia as a Narrative and Mnemonic Form
B. Papias about the Gospel of Mark and the Rhetorical Exercise of the Chreia
C. A Test Case: Mark 1:29–39
4. Conclusion: A New Perspective
Inventing Christian Identity: Paul, Ignatius, and Theodosius I (Anders Runesson)
1.Exploring the Question
2. 'Don't Trust the Horse!' Terminology, Categories, and the Battle for Historical Precision
3. Re-thinking the Question
4. The How, When, and Why of Christian Identity: Some Tentative Suggestions
5. Conclusions
Behaving like a Christ-Believer: A Cognitive Perspective on Identity and Behavior Norms in the Early Christ-Movement (Rikard Roitto)
I. Cognitive Research as a Tool for Historians
II. Ancient Mediterranean Culture and the Culture of the First Christ-Believers as Shared Cognition
III. Identity in Christ as Mutual Categorization of Each Other as Group Members
IV. The Ideal Christ-Believer, the Ingroup Prototype
V. The Christ-Believer in Interaction – Cognition and Behavior in Intragroup and Intergroup Dynamics
VI. The Social and Psychological Advantage of Being Perceived as Prototypical
VII. Summary of the Functions of the Prototype
VIII. Narrative, Prototype and Behavior Norms in the Primitive Christ-Movement
IX. Summary
The Prototypical Christ-Believer: Early Christian Identity Formation in Ephesus (Mikael Tellbe)
Text and Identity
Social Identity and Self-Categorization
Towards a Theory of Identity Formation in Ephesus
Prototypes in Comparison
Authority, Legitimacy and Leadership Structures.
Societal Relations
Community Metaphors and the Prototype of the Christ-believer
Prototypes in Response
The Presbyter in Response to the Pastor
The Prophet in Response to the Pastor.
The Bishop in Response to the Prophet.
Conclusion.
Points of Commonality
Commonality and "Orthodoxy"
The Role of Morality in the Rise of Roman Christianity (Runar M. Thorsteinsson)
Introduction
Morality as a Meaningful Component of Early Christian Identity
The "Novelty" of Christian Morality: Some Recent Claims
Moral Innovations? Ancient Allusions and Modern Illusions
Concluding Reflections: The Role of Morality in the Rise of Roman Christianity
Christian Identity as True Masculinity (Fredrik Ivarsson)
Greco-Roman Masculinity
Unnatural Men: Effeminate Gentiles in Romans
Ascetic Virility: Paul's Rhetoric of Masculinity in 1 Corinthians
The Mark of a Man: Emasculated Judaizers in Galatians
Conclusion
Early Christian Identity – Some Conclusions (Bengt Holmberg)
Uniqueness and identity
Distinctive cognition
Ethnicity and identity
Unity vs. Diversity
Identity Institutionalized
Bibliography
Index of Ancient Sources
A. Old Testament and Apocrypha
B. Ancient Jewish Writings
C. Other Ancient Writings
D. New Testament
E. Ancient Christian Writings
Index of Modern Authors
Index of Subjects and Terms
Recommend Papers
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Wissenschaftliche Untersuchungen zum Neuen Testament Herausgeber / Editor Jörg Frey (München) Mitherausgeber / Associate Editors Friedrich Avemarie (Marburg) Judith Gundry-Volf (New Haven, CT) Hans-Josef Klauck (Chicago, IL)
226
Exploring Early Christian Identity Edited by
Bengt Holmberg
Mohr Siebeck
Bengt Holmberg is professor emeritus at Lund University, Sweden.
e-ISBN PDF 978-3-16-151515-6 ISBN 978-3-16-149674-5 ISSN 0512-1604 (Wissenschaftliche Untersuchungen zum Neuen Testament) Die Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliographie; detailed bibliographic data is available in the Internet at http://dnb.d-nb.de. © 2008 by Mohr Siebeck, Tübingen, Germany. This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher’s written permission. This applies particularly to reproductions, translations, microfilms and storage and processing in electronic systems. The book was printed by Gulde-Druck in Tübingen on non-aging paper and bound by Großbuchbinderei Spinner in Ottersweier. Printed in Germany.
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Table of Contents Preface ..................................................................................................... V
Understanding the First Hundred Years of Christian Identity ......... 1 Bengt Holmberg
Memory and Identity in the Gospels: A New Perspective .............. 33 Samuel Byrskog
Inventing Christian Identity: Paul, Ignatius, and Theodosius I ........................................................................................ 59 Anders Runesson
Behaving like a Christ-Believer: A Cognitive Perspective on Identity and Behavior Norms in the Early Christ-movement ........ 93 Rikard Roitto
The Prototypical Christ-Believer: Early Christian Identity Formation in Ephesus ............................................................................ 115 Mikael Tellbe
The Role of Morality in the Rise of Roman Christianity ............. 139 Runar Thorsteinsson
Christian Identity as True Masculinity .............................................. 159 Fredrik Ivarsson
Early Christian Identity – Some Conclusions ................................. 173 Bengt Holmberg
VIII
Table of Contents
Bibliography ................................................................................................. 179 Index of Ancient Sources ............................................................................. 193 Index of Modern Authors ............................................................................. 201 Index of Subjects and Terms ........................................................................ 204
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Early Christian Identity – Some Conclusions Bengt Holmberg At the end of a research project, one is naturally asked for the results. Can you now point to new knowledge or new research questions about the subject you set out to investigate? Does all this research amount to a new and better understanding of early Christianity? I think there are some reasons for saying “yes” to that question. In the first chapter of this book the six following papers were compared to six windows opening up vistas to different parts of the research terrain. But are half a dozen windows enough when scores could be opened? It depends on what we get to see, and how representative the insights are. The reader is invited to transform that imaginary wall with its six windows by tilting it forwards 90º (flat on the ground) and in the mind’s eye turn each of the windows into a square archaeological digging trench on the surface of a large tell: the first hundred years of the Christ-movement. In any archaeological excavation, the area researched is very small compared with the area of the tell as a whole, but if rightly chosen these small digs can become “windows” opening up the past, providing us with vital information about the ancient habitation we are exploring. Our hope and contention is that this analogy is an apposite illustration of what we have been doing in this book. Uniqueness and identity Fredrik Ivarsson’s “dig” investigates how one person, the apostle Paul, wrote letters to three different groups of Greek-speaking Christ-believers in the middle of the first century C.E. He shows that the apostle makes use of contemporaneous conventions of masculinity and effeminacy in a surprisingly conventional manner. It is of course surprising only if we imagined that a new religious movement must be new and unique in every respect of its faith and order, life and work. The lesson to be learnt is the opposite one: the early Christian movement was very much a child of its time, borrowing not only vocabulary and grammar from its Hellenized Mediterranean environment, but also its gender roles and its taken-for-granted ways of thinking about human beings.
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Runar Thorsteinsson’s comparison of how Christians and Stoics in Rome thought and taught about love for the neighbor during the first and second centuries tells a similar story. The contents of the teaching on love in these two traditions are not very different, and if we fondly imagined that Christians at least had an advantage over the pagan philosophers when it comes to the depth and boundlessness of neighborly love we learn that the boot is actually on the other foot. There is good reason to note Thorsteinsson’s own conclusion from his study. It suggests that moral teaching was important for the formation of Christian identity in Rome, and that it may well have contributed to the rapid growth of the Christian religion. However, this study also suggests that, if the moral teaching did contribute to the advancement of Christianity, it did so, not because it was different, but precisely because it was fundamentally similar to the already established Stoic teaching.1
So, here the Christ-movement was not different or unique, but its distinct identity was rather located in the similarity of its moral teaching with the highest ideals in contemporary culture. This squares very well with the realization made in the study of charismatic movements, that part of their attraction lies in the fact that the charismatic leader manages to give a new and convincing voice to deep-seated ethical and religious ideals of the followers’ own culture. One can wonder whether the Christian presentation of this ideal was more down-to-earth, visible, and socially effective than the ideals received and discussed by well-educated Roman aristocrats, and whether that is the reason for the remarkable growth of Roman Christianity; that is a question to be answered by further research. But even without an answer to that question we realize that what is important for a movement’s identity is not necessarily what is unique for it, but what is distinct in it. It could be added that the early Christian movement also seems to have had a notable characteristic of thinking that they were very good at what is good, for example real masculinity = self-control, moral strength, independence, human maturity. This kind of self-understanding is typical of small, “hot” renewal movements, claiming a greater nearness to the divine, a real sanctification, showing itself in a powerful life, more seriousness and better spiritual insight. Gerd Theissen named this trait of the movement its “competitive syncretism”, referring to the active Christian relating to figures, values, and habits of other religious systems, only to state that they are outdone by the Christ-believers on every point. “There are many lords, but our Lord is lord of them all.” “We know the truth.” “We are the really manly.” This is not the same as saying that others have nothing and “we” Christ-believers have it all. The important point is that “we” have more. 1
T HORSTEINSSON, “The Role of Morality in the Rise of Roman Christianity,” 139– 157 in this book, p. 157; Thorsteinsson’s italics.
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The feeling of being superior and elected above “the world” outside is distinctly part of the group’s identity. Distinctive cognition One salient aspect of what was distinct in the early Christ-movement is brought to the fore in Samuel Byrskog’s chapter on the relation between memory and identity. He demonstrates to what a degree the life of Christian groups was connected with their social memory and how central the narrativization of the memory of what Jesus had said and done was to the life of this movement. The very fact of the gospels and the process leading up them is evidence of an emerging and “fundamental awareness among the early Christians of their link in the present to the decisive past and a deep sense of belonging to the present Lord as the Jesus of history.” 2 The gospels as finished literary products are often dated some time to the last third or quarter of the first century. Often this results in routinely moving them and everything that went into their creation to the same place on our mental map: a second-generation phenomenon, a kind of afterthought or old people’s pastime that is undertaken only because of the many deaths of first-generation believers. Byrskog’s fresh grasp on the gospel growth process rectifies that mistake, and definitely places the gospel traditioning as the distinctive cognition of the Christ-movement. It played a central role from the beginning in everything else that the movement did, its worship and ritual life, its external mission work and its internal catechesis and moral formation. “Being socialized into a group’s memories and thereby identifying with its collective past is part of the process of acquiring social identity.”3 The fact that for Christ-believers their own history and identity are bound up with that of their confessed Lord, Jesus of Nazareth, gives early Christian thinking about him, or in other words their christology, a more important place in the movement’s life than it is sometimes accorded. It cannot be seen as a mere addendum to social practice and religious life within the movement, but rather as the foundational, identity-forming “myth” that created and upheld the movement as such. Ethnicity and identity One conclusion from Anders Runesson’s energetic and clarifying discussion of how to label Judaism and the Christ-movement that started its life as a fully Jewish phenomenon is that the Christ-believers’ identity was not really ethnically determined. It may look as if that were the case, because 2 3
B YRSKOG, “Memory and Identity in the Gospels,” 33–57 in this book, p. 56. Ibid., 57.
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the first believers were all Jews, but the reception of the first non-Jews into the Christ-movement revealed that this ethnic belonging was not one of its defining characteristics. From the moment it was decided that non-Jews could belong to the movement without becoming Jews, one of the two basic axioms of Judaism, the covenantal nomism, had in reality been abandoned. If the indelible connection between god-land-people-law-of-Moses is what defines Judaism, as claimed by Runesson, while the Christians think that redemption is no longer dependent on the divine election of the Jewish people but on faith in one redeemer for all people, it is hard to deny that “Christianity is not a part of Judaism.” 4 The moment when this subterranean earthquake took place is located at less than twenty years distance from the post-paschal beginning of the movement of Christ-believers. The consequences of that decision were not immediately apparent to most believers, but took a generation or two to surface. I suggest that one can talk about that long clarification period as a time of dual ethnicity in the Christian movement. “Dual ethnicity” means that both Jewish and Gentile Christ-believers straddled the boundary of ethnic belonging and identity. Believers of Jewish descent had of course not stopped being Jews by becoming baptized (in)to the Messiah Jesus: they still thought of themselves as Jews, observed the Law, etc. In the same way, those who entered the Christ-movement from a pagan background did not stop being goyim, naturally uncircumcised Gentiles who did not observe the commandments of Moses. To some extent, they all remained what they had always been. On the other hand, none of them remained what they had been. The Jewish identity of the Christian Jews was no longer intact. Their faith in Jesus and his unique relation to God, their consequential initiation into a new Messianic congregation through baptism, and the consequences this had had for their common life of prayer (they prayed to Jesus as "our Lord," Marana!) and not least for their communion with non-Jews – all this had started a loosening of their moorings from the earlier unquestioned belonging inside the Jewish people, Israel kata sarka. To begin with, it was imperceptible, in the long run inevitable. Likewise, the exclusively Jewish salvation was now, according to common Christian belief, opened to all nations, and consequently the religious and social identity of the Gentile Christians was in the process of changing. Now they belonged to the New (= renewed) covenant in the blood of Jesus, and together with their Jewish co-Christians constituted the core of "God's Israel". They somehow belonged inside Israel while staying outside Judaism.
4
T HEISSEN, Religion, 231; on covenantal nomism as a basic axiom of Judaism, ibidem, p. 13. See also the reasoning of H ORRELL in his “Becoming Christian.”
Early Christian Identity – Some Conclusions
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So we see both Jews and Gentiles in the Christian movement slowly sliding out of their earlier identities, becoming something that none of them had ever been before. This reciprocal identity displacement, which is at the same time a unification process, started early in the history of the Christ-movement, even if we do not see it completed in the writings of the New Testament.5 Unity vs. Diversity Mikael Tellbe opens his research ”window” in Western Asia Minor in a period close to the turn of the first to the second century. There is no doubt about the presence of variant types of Christianity (or Christ-movements) in this area and time, but Tellbe warns against concluding too easily from similarities in vocabulary between different texts to historical contacts between the alleged textual communities. Texts both construct and reflect social, political, and religious realities of their authors – to some degree also of their readers. Analyzing the textual prototypes in the various text groups with the help of perspectives from theories of social cognition and selfcategorization helps us grasp both the rivalry between and the underlying commonalities of these congregations. The resultant picture of the obviously variegated Christ-movement is one of both diversity and unity. In spite of their obvious differences, they form an actual network of Christbelieving groups, and the basic commonality lies in the area of myth and ethos, not in structures of leadership.6 Identity Institutionalized The introductory chapter of this book focused on the question whether early Christian identity should be interpreted as a phenomenon with a low or a high degree of concreteness. The former alternative means that identity is seen as a cluster of loose ideas always under discussion and reformulation, an epiphenomenon from which hardly any durable conclusions about the real development of the movement could be drawn. The latter alternative pictures identity as solidifying all the time, soon developing into a fairly “hard” reality. The choice of alternatives here has something to do with the angle from which the early Christ-movement is approached. If one comes to it with a 5
The preceding three paragraphs depend on the argument developed in H OLMBERG, “Jewish versus Christian Identity?” RB (1998): 397–425, 421–422. 6 The emphasis on cognitional unity in thinking about Jesus the Christ reminds one of the perspective of James DUNN in his Unity and Diversity, while the importance of the connection between christology and ethos is emphasized especially by Arland J. HULTGREN, The Rise of ormative Christianity, Minneapolis: Fortress, 1994.
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social-psychological perspective, as Rikard Roitto does in this book, it is natural to focus on the individual in relation to the small face-to-face group, and how he or she learns to adapt to it. It is apposite to focus on the mechanisms of social cognition and small group life, and the identity formation process is reflected in everyday behavior and standard teaching and paraenesis. Roitto’s chapter lucidly depicts how formative and concrete the everyday elements of this process really are. Perhaps this approach tends, however, to exaggerate the extent to which the process is driven by the individual together with his or her immediate environment and open to influence from the one adapting to it. One learns social identity and in learning it the identity is affected. In other words, identity appears a soft reality, simply because we focus the individual who is only one case among several possible ones. This impression needs to be balanced by realizing that the building of social identity does not start anew every day, or in other words, balanced by the perspective of the power of institutionalized social cognition. When a new convert or a child born in the movement meets the community and its social identity, these are “harder” realities than the individual, more likely to change him or her than the other way around. This is so simply because of the immediate and inexorable institutionalization that any group over time will exhibit. Yesterday’s discussion will become today’s decision and tomorrow’s settled custom, and the day after tomorrow it is law. Institutionalization is a cumulative process, even if it is not an iron law that can never be changed or overthrown. The process will give historically and humanly developed ways of acting, thinking, and talking a degree of objectivity and resilience against easy change that can be quite formidable, especially to the late-comer or to a new generation.7 This does not mean that the social identity has an ontological status different from social cognition, only that it is a supra-personal or corporate reality, normally older, more solid and permanent than the individual believer that is formed by it and thereby maintains it. Hopefully, these brief concluding reflections point to the many various ways in which identity was manifested in the early Christian movement, and indicate the vast scope and deep interest of investigating it from the perspective of its identity. 7
I discussed institutionalization, routinization, and cumulative institutionalization in my investigation of how authority developed in the primitive church, Bengt HOLMBERG, Paul and Power (1978), 167–181 (in the Fortress edition: 165–179). The perspective was taken up and applied to a longer sweep of development in the Pauline churches, in Margaret Y. MACDONALD, The Pauline Churches: A Socio-Historical Study of Institutionalization in the Pauline and Deutero-Pauline Writings (Cambridge: CUP, 1988).
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Index of Ancient Sources A. Old Testament and Apocrypha
Philo De Abrahamo 135–136
164
De vita contemplativa 60–61
78 164
Genesis 17:13
169
Leviticus 19:18
152
2 Kings 5:2
De migratione Abrahami. 92 168
67
Quaestiones et solutiones in Genesin 3.46–52 168
2 Chronicles 2:17
67
Ezekiel 12:19 23:20
67 169
Tobit 1:4
67
Pseudo-Phocylides 210–214
164
1 Macc 7:13
68
Sibylline Oracles 3.594–600
164
4 Macc 18:5
68
B. Ancient Jewish Writings Ascension of Isaiah 3:21–31 3:24 3:25 3:29 3:31 3:13–4:22 6:1–17
130, 132 130 130 130 130 130 130
Josephus Antiquitates Judaicae 20.34–48
81
Bellum judaicum 1.197
170
De specialibus legibus 1.9 168 1.325 164 3.37–42 164 Prob. (Quod omnis probus) 81 78
C. Other Ancient Writings Apuleius Metamorphoses 8.24–30 8.29
169 170
Aristotle Mem. Rem. (De memoria) 452b.7 57 Politica 1.2.12 1.5.3–8
163 160
Rhetorica 1.11.17
152
Cicero Ad Familiares 5.12.3
37
194 Brutus 11.42 De Finibus 3.62–63 De Inventione 1.21.30 De Legibus 1.1.5 1.2.5 De oratore 2.7.30 2.9.36 2.12.51 2.15.62 Orator ad M. Brutum 61.207
Index of Ancient Sources
36 150 36 35 36 36 36 36 36, 37 36
Dio Cassius 67.14 68.2
77 77
Dio Chrysostom Rhodiaca (Or. 31) 122
153
Epictetus Diatribai (Dissertationes) 1.3.1 151 1.6.40 151 1.9.4–5 148 1.9.6–7 151 1.9.7 151 1.12.3 151 1.13 150 1.13.3–4 148 1.13.5 151 1.14.1 151 1.14.9 151 1.14.12–14 151 1.14.13–14 151 1.18.3–4 149 1.19.9 151 1.19.12 151 1.19.12–13 148 1.23.1 148 1.25.3–6 151 1.29.4 151 1.30.1 151 1.30.5 151 2.1.29–31 153 2.5.24–26 150 2.7.11 151
2.8.1 2.8.11–14 2.10.4 2.10.23 2.11.24–25 2.14.11 2.16.27–28 2.18.29 2.22.1–3 2.22.36 2.26 3.7.26–28 3.13.5 3.21.4–6 3.21.12 3.21.18–19 3.22.23 3.22.46 3.22.53 3.22.54 3.22.56 3.22.81–82 3.22.82 3.22.87 3.24.3 3.24.15–16 3.26.28 3.26.37 4.1.3 4.1.122 4.1.167 4.7.8 4.8.30–31 4.10.12
151 148, 151 150 148 153 151 151 151 149 149 149 148 148 153 151 151 150 150 151 149 150 151 151 150 151 151 151 151 149 149 149 148 150 148
Enchiridion 42 43 51.3
149 149 150
Martialis Epigrammata 7.35 7.82 11.94
168 168 168
Musonius Rufus 1.36.10–12 2.38.1–3 2.38.13–14 3.38.26–30 4.48.9–12
153 148 148 148 148
195
Index of Ancient Sources 5.52.2–4 6.52.7–8 8.64.14–15 10.78.27–28 10.78.33–80.3 14.92.29–33 14.96.6–7 16.104.31 16.104.35–36 19.122.22–32 41.136
153 153 151 149 149 149 153 151 151 150 149
Persius Satirae 5.176–188
168
Philostratus Vita Apollonii 4.46 Pliny the Younger Epistulae 3.11 Plutarchos Herodoti Mal. 854f
4.3.1 7.1.3 7.31.1
150 153 149
De clementia 1.3.2 1.11.2 2.5.3
148 151 148, 151
153
De ira 1.5.3 1.14.3 1.16.1 2.10.6–7 2.10.7 2.31.7 2.32.1 2.34.5 3.27.1 3.27.3
148 149 149 149 149 148, 150 149 149 149 149
153
De otio 1.4 3.5
148, 149 148
35
De providentia 2.6
151
De vita beata 15.5 24.3
151 150, 151
Epistulae morales 6.5 16.3 20.1–2 20.4–6 28.9 31.11 34.4 41.1–5 44.1 47 48.2 50.4–9 52.8 61.3–4 66.21 73.7 73.16 83.1 88.30 90.40 94.43 95.33
153 153 153 149 149 152 153 152 148 152 149 149 153 149 149 151 152 151 151 149 149 148
Polybius 12.25a.2 12.25d 12.25e.1–2 12.25h.4 12.25i.1–2 16.20.8 29.12.12
35 34 34 35 34 35 35
Quintilianus Institutio oratoria 10.1.31 10.1.74 10.1.101 12.11.4
36 36 36 36
Seneca the Elder Controversiae 1.pr.8–10
161
Seneca De beneficiis 1.6.1 2.29.4 3.18–28 3.28.1
150 151 150 148
196
Index of Ancient Sources
95.50 95.51–52 95.51–53 95.52 102.18 110.10
151 12 151 148 148, 151 151
aturales quaestiones 7.16.1–2
35
Tacitus Ann. 11.24
37
Theon of Alexandria Progymnasmata 30 64.29–30 78.16–17 96.19–21 97.3–7 97:24–98.20 98.31–32 99.13–101.2 101.7–9 101.9 103.30–32
47 46 46 46 47 54 50 54 47 49 52
Thucydides 1.22.1
37
Virgil Aeneid 2.48–49
63
D. New Testament Matthew 2:20 5:43–46 16:24 22:39 28:15
67 140 112 140 70
Mark 1:14–15 1:29–31 1:29–39 1:32–34 1:35–39 2:27 3:16–17 10:45
141 54 50–52, 55 49 52–53 53–55 54 49 54
12:31 Luke 6:27–35 6:32 6:35 10:27 14:7–11
140 140 156 156 140 105
John 3:16 7:1 8:31 10:16 13:34–35 15:4 15:9–10 15:12–17 18:36–37 20:4–8 21:15–23
146 70 118 102 140 104 118 140 118 102 102
Acts 2:5–11 2:22 2:41–47 4:32–37 5:33–39 6:1–6 6:9 10–11 10:1–11:18 10:44–48 11:26 15 15:1–35 15:5 16:1–3 18:15 19–20 20:29–30 21 21:17–26 21:21–26 22:12 23:6 26:28
67 68 102 102 73 102 78 25 102 105 71, 140 19, 25, 26, 77, 87 102 73, 80 81 72 115 116 77 102 81 72 72, 73 71, 140
Romans 1 1:8–15 1:18–32
163 141 162–165
197
Index of Ancient Sources 1:23–27 1:24–27 1:27 b 1:28–32 2:17–4:22 3:27–31 3:31 4 6:3–14 6:12–13 7:7–25 8:1–39 9:4 11 11:15 11:16–17 11:18 11:24 11:26 11:28–29 12–15 12:1 12:1–2 12:3–8 12:5 12:9–13 12:14 12:17–21 12:19 13:1–7 13:8–10 14–15 14:1–15:14 14 15:2 15:7–12 15:19 15:25–27 15:25–29
163 159, 163 164 163 162 82 82 81 162 104 162 162 68 82 82 92 82 82 82 82 141 142 142 142 144 142 142, 152 142 142 142 140, 142 19 142 143 142 82 82 82 102
1 Corinthians 1:2 2:1–5 3:1–3 4:9–13 4:14–21 5:1–2 5:1–6:20 6:9–10 6:9–11 6:12 6:15–18
146 166, 167 167 166 167 165 167 166 165 165 166
7:1 7:1–9 7:4 7:17–18 7:17–20 7:18 8:13 9:19–23 9:24–27 11 11:3 11:3–16 11:14–15 11:17–34 12 12:2 13 14:33–36 15:1–11 15:24–27 16:1–4 16:13 16:22
165, 166 165 166 87 81, 82 77 167 166, 167 167 163 163 167 163 26 150 165 140, 141 167 24 166 82 159 152
2 Corinthians 1:5–6 4:8–11 8:1–9:15 11:22
112 112 82, 102 68
Galatians 1:7–8 1:10–2:14 1:13 2 2:6 –7 2:10 2:11–14 2:11–21 4:17–18 4:17–20 5:3 5:5–6 5:11 5:12 5:13–14 5:16 5:19–21 5:23–24 6:12–13 6:15 6:17
102 170 3 19, 25, 26 102 102 102 25, 26 169 170 81, 82 170 80, 169 168, 169 140 170 169 170 169 170 170
198
Index of Ancient Sources
Ephesians 1:6 1:17–18 3:16–19 4:2 4:11–14 4:17–19 5:1–7 5:1–5
107 104 104, 107 140 108 107 107 107
Philippians 1:9–10 2:1–4 3:2–6 3:2–3 3:10–11
141 141 107 102 112
Colossians 1:24
112
1 Thessalonians 2:14–16 3:12 4:9–10
70 140 140
2 Thessalonians 1:3
140
1 Timothy 1:2 1:3–11 1:4 1:5 1:8–11 1:12–20 1:14 1:17 1:18 1:18–20 2:3 2:4 2:4–5 2:5 2:6 2:15 3:1–7 3:1–13 3:2–7 3:3–13 3:12
118 108 135 135 135 123 135 135 130 108 134 134 130 134 134 118 125 108 160 124 135
3:14 3:16 4:1 4:1–3 4:1–16 4:8 4:10 4:12 4:14 5:17–19 5:17–20 6:3–10 6:11 6:13–14 6:14 6:15 6:17–19 6:20
118 130, 134 134 115 108 135 134 135 130 108 124 135 135 118 135 135 135 115
2 Timothy 1:2 1:5 1:6 1:8–14 1:10 1:13 1:14 2:2 2:8 2:10 2:12 2:18 3:14–16
118 29 130 123 134 135 134 124 134, 135 134 135 115 29
Philemon 5
140
Hebrews 9 10:1 13:9–13
141 106 106 106
James 1:3–4 2:8
112 140
1 Peter 1:22 2:12–17 2:17 2:18–25
141 140, 143 143 140, 143 112
199
Index of Ancient Sources 4:1 4:8 4:8–11 4:13 4:16 5:12
112 140, 143 144 112 5, 71, 140 143
2 John 3 5–6 5 7 9
118 140 124 134 118
1 John 1:1–4 1:2 1:5 1:5–10 1:9 2:2 2:4–8 2:5–10 2:10 2:12 2:15–17 2:16 2:18–27 2:20 2:22–23 2:24 2:28 3:1 3:2 3:5 3:6–7 3:8 3:10–18 3:10 3:11 3:13 3:16 3:17–18 3:23 3:29 4:1–6 4:2 4:6 4:7–21 4:9–10 4:10 4:11 4:14 4:16 4:20–21 5:3 5:16 5:20 5:21
124, 128 134 124 135 134 134 135 135 140 135 125 135 116 124, 134 134 124 135 125 135 134 126 134 140 135 124 125, 135 134, 135 135 140 135 116 134 124, 134 140 134 134 135 134 118 126 103 126 124 135
Revelation 1:1–2 1:5 1:6 1:7 1:9 1:9–20 2 2:1 2:2 2:5 2:13 2:16 2:20–21 2:21 3;17–18 4:4 4:10 5:5–14 5:9 5:10 5:12–13 6:9–11 7:17 9:20–21 11:13 11:15 12:5 13:1–10 13:10 14:3 14:3–4 14:4 14:6 14:7 14:12 14:13 14:14 15:4 17:14 18:1–4 18:20 19:2 19:10 21:9–10
124, 134 134 134 135 134 124 115 124 124 135 135 135 135 135 135 124 124 124 134 134 134 135 134 135 135 134 134 125 135 134 134 126 134 135 135 134 135 134 126 125, 135 124 135 134 126
200 21:14 22:6 22:7 22:7–20 22:10 22:12–13 22:17 22:18–19
Index of Ancient Sources 124 134 124 135 124 134 134 124
E. Ancient Christian Writings 1 Clement 7.1–3 37.1–4 37.5–38.2 38.1–2 46.7 47.1–4 49–50 62.1–2 2 Clement 13.4 13.3–4
144 144 144 140 144 144 140, 144 144
140 157
Ignatius Eph. inscr. 2–9 5.1–2 5.2 5:2–3 6.2 7.2 8.1-2 9.1 9.1-2 11.2 12.2.1 13.1 15.1 20.2
131 108 131 131 131 116, 131 116 116 131 116 131 131 131 131 131
Magn. 6.1 6–8 10.1 10.2–3 13.2 19.1–2
132 108 71 84 132 131
Phld. inscr. 7.1–2
132 132
Smyrn. 8–9
132
Trall. 2.2 3.1 8
132 132 140
Hermas Mand. VI.2
104
Diognetus 1 5.11 6.6 10:4–6
140 140 140 140
Gospel of Truth 33:1–32
140
Justin Martyr Dial. Tryph. 47 106.3
84, 91 49
Second Apology 8
153
Papias (in Eusebius, Hist. eccl. 3.39.15)
48
Tertullianus Apol. 16.3 Apol. 39 Val. 4
154, 156 35 146 100
Clement of Alexandria 154 Protrept. 2, 12 85 Origenes Against Celsus 1.9 3.66 68
84 153 84
Index of Modern Authors Alexander, P. S. 60, 61, 75 Algra, K. 151 Anderson, J. C. 160 Anderson, R. T. 69 Arnold, E. V. 147 Atran, S. 94 Augoustinos, M. 103 Barclay, J. M. G. 19, 77 Bauckham, R. 34, 42, 51 Bauer, W. 7, 11–13, 15–16, 30, 128, 136–138 Baur, F. C. 10, 11 Becker, A. 61 Becker, E.-M. 34 Berger, K. 95 Berman, T. R. 110 Bieringer, R. 64 Bilde, P. 61 Binder, D. D. 78 Black, M. 48 Bloch, M. 95 Boccaccini, G. 74 Bockmuehl, M. 19 Bolognesi, G. 46 Boyarin, D. 19 Boyer, P. 94, 100 Brander, B. 30 Buell, D. K. 8 Bultmann, R. 40 Burke, G. T. 15 Burridge, R. A. 33 Byrskog, S. 3, 25, 31, 33, 34, 39, 41, 44, 47, 173 Cameron, R. 13 Campbell, W. S. 17–19, 26, 28–29 Cancik, H. 33, 38 Charlesworth, J. 74 Cohen, S. 64 Colish, M. L. 148, 154 Collingwood, R. G. 95 Collins, A. Y. 129 Deines, R. 3 Dibelius, M. 40
Dihle, A. 38 Donaldson, T. L. 71, 80, 81 Dothan, M. 68 Dunn, J. D. G. 2, 13, 60, 175 Edwards, C. 154, 161, 169 Edwards, E. G. 169 Ehrman, B. D. 13–16, 29–30, 137 Elliott, S. 168, 169 Esler, P. F. 4, 16–19, 26, 28–29, 64, 65, 77, 82, 108 Feldman, L. 68 Fieger, M. 115 Fine, S. 69 Fiske, S. T. 94, 100, 102, 103 Foucault, M. 161 Foxhall, L. 159, 160 Fredriksen, P. 60–62, 83, 84 Freyne, S. 64 Frickenschmidt, D. 33 Furnish, V. P. 145 Gager, J. 62, 71, 82 Geertz, C. 98 Giles, T. 69 Gill, C. 153 Gill, S. 64 Glad, C. E. 143 Gleason, M. W. 159, 161, 166 Goodblatt, D. 66, 68 Goodman, M. 60, 73 Graesser, A. C. 110 Günther, M. 115 Gummere, R. M. 154 Gunkel, H. 40, 42 Hall, R. G. 129, 130, 132 Hallett, J. P. 162 Halperin, D. M. 161 Harland, P. A. 78 Harvey, G. 64 Haslam, A. S. 105, 106, 108 Heintz, M. 16 Hengel, M. 2, 3 Hicks, R. I. 150 Himmelfarb, M. 90
202
Index of Modern Authors
Hock, R. F. 46, 47 Holmberg, B. 15, 26–27, 175, 176 Holyoak, K. J. 110 Hopkins, K. 7, 8 Horrell, D. G. 19, 20, 27, 174 Hultgren, A. J. 15, 175 Hultgren, S. 39 Hurtado, L. W. 3 Hutchinson, J. 18 Ivarsson, F. 30, 32, 171 Jackson-McCabe, M. 61 Jacobs, A. 86 Jeanrond, W. G. 28 Jenkins, R. 120, 121 Jewett, R. 82, 164 Johnson, L. T. 2 Johnson, M. 94 Kahl, B. 168 Klauck, H.-J. 155 Koester, H. 12, 115 Kogan, M. S. 75 Kürzinger, J. 48 Lakoff, G. 94 Lee, M. V. 150, 152 Levine, L. I. 78 Lieu, J. M. 6–7, 9, 20, 29, 60–61, 118–119 Lincoln, A. T. 106 Lincoln, B. 64 Lindbeck, G. A. 23 Linder, A. 86 Luomanen, P. 93 Lutz, C. E. 148 MacDonald, M. Y. 174, 176 Mack, B. L. 46 MacMullen, R. 147 Malherbe, A. J. 155 Malina, B. J. 120 Marques, J. M. 106 Mason, S. 64–66, 68–69, 71, 83, 84 McCue, J. F. 15 McCutcheon, R. T. 64 McVay, J. K. 150 Merz, A. 2 Meyer, B. F. 3, 7, 24–27 Miller, M. P. 13 Mitchell, M. M. 2 Mitternacht, D. 157 Moeser, M. C. 48, 55 Moore, S. D. 160
Munck, J. 59 Murray, M. 77 Nanos, M. 72, 82, 87 Neusner, J. 76, 79, 89 Niebuhr, H. R. 25 Norris, F. W. 15 Oakes, P. J. 105 Olsson, B. 78 O’Neil. E. N. 46, 47 Parker, H. N. 163 Patillon, M. 46 Pearson, B. A. 15 Pearson, B. W. R. 61 Pollefeyt, D. 64 Porter, S. E. 61 Pyysiäinen, I. 94, 98 Quinn, N. 96, 98, 111 Reed, A. Y. 61, 75 Reicher, S. D. 102 Reichert, A. 143 Reinhartz, A. 61 Reiser, M. 38, 152 Reydams-Schils, G. 150, 153 Richardson, P. 78 Riches, J. 22, 23 Richlin, A. 161 Ricœur, P. 28, 57, 110 Robbins, V. K. 46 Robinson, J. M. 12 Robinson, T. A. 15, 137 Roitto, R. 23, 30, 176 Roloff, J. 39 Rosen, R. M. 160 Runesson, A. 5, 31, 62, 68, 71, 73, 74, 78, 80, 92, 173, 174 Runesson, Anna 63 Salmon, J. 159, 160 Sandbach, F. H. 147, 153 Sanders, E. P. 76, 77 Sauer, E. 86 Schäfer, P. 168 Schank, R. C. 110 Schoedel. W. R. 71, 84 Schreckenberg, H. Schreiter, R. J. 23 Schwartz, S. 79 Segal, A. F. 60 Shelley, C. 111 Shore, B. 111 Simon, M. 8
Index of Modern Authors Skinner, M. B. 161, 162 Sluiter, I. 160 Smith, A. D. 18 Smith, J. Z. 64 Smith, M. 62 Sperber, D. 111 Stark, R. 145–147, 153–156 Stegemann, E. and W. 77 Stemberger, G. 79 Stendahl, K. 82 Stevenson, W. 169 Stowers, S. K. 147, 162–163 Strauss, C. 96, 98, 111 Strelan, R. 115 Striker, G. 151 Tajfel, H. 34, 101, 105 Taylor, M. S. 8 Taylor, S. E. 94, 100, 102, 103 Tellbe, M. 9, 31, 32, 116, 175 Thagard, P. 111 Theissen, G. 2, 20–24, 26, 40, 41, 98– 100, 111, 112, 129, 172, 174 Thiessen, W. 115 Thorsteinsson, R. 32, 141, 142, 145, 172
203
Thurén, L. 171 Tomson, P. 19 Trebilco, P. 115–118, 129, 137 Trevett, C. 132 Turner, C. 51 Turner, H. E. W. 137 Turner, J. C. 101–103, 105–107, 121– 122 Vandecasteele-Vanneuville, F. 64 Walker, I. 103 Walters, J. 161 Watson, F. 42 Wetter, G. P. 85 Whittaker, C. R. 156 Whittaker, J. 153, 155 Williams, C. A. 160–162, 164 Wilson, S. G. 61, 63 Winkler, J. J. 161 Witherington, B. 168 Woodman, A. 34 Young, F. M. 2 Zeitlin, F. I. 161 Zetterholm, M. 19, 61, 88
Index of Subjects and Terms adaptability apomnēmoneuma apostolic Judaism
141, 142 45–47, 49, 55 72, 82, 88–89, 91–92 attribution 104 authority, and tradition 123–124, 127– 133 basic axiom bios body metaphorical boundaries
23, 174 38 142, 144, 151 28–29 3
chreia 45–48 in Theon and Papias 48–49 in Theon and Mark 48–55 Christ-fearers 73, 91–92 Christian identity, late phenomenon 10–14 feedback process 25–27 textual reality 6–10 ideological construct 10–16 entrepreneurial 16–20 self-understanding 3, 24–27 from common history 24–25 “rules” of 23–24 Christianismos 71 Christianization 154–155 Christ-movement characteristics of 2–3 historical entity 2 cinaedus 162, 164, 170 circumcision 73, 81, 82, 167– 170 cognition, distinctive 173 common Judaism 77 community metaphors 126–127 culture, ontology of 98–100 derhetorizing diēgema
171 46, 53, 56
effeminacy eunuch evil Ephesus
159–171 168–170 148–149, 152 115–117, 132– 133, 135–138 130–135
episcopacy epistemology, of historiography 9–10 of rhetorical analysis 8–10 essentialism 6, 7 ethnos, ethnicity, 65, 68, 70–77, 81–91, 173–174 closed-ethnic 71, 80, 83, 87 dual 174 non-ethnic 71, 85–87, 92 not = identity 173–174 open-ethnic 71, 80, 81 fiscus Judaicus flesh forgiveness
77 168–170 143, 150
galli genre of historiography
168–170 33–40 34–38
historical reconstruction 119–120 human being 149–14, 155 humanity 145 149, 151, 152–153 identity,
142–145, 152, 155–156 definition of 139–140 displacement of 175 ethnic 18–19 institionalization of 175–176 not = uniqueness 171–172 prototypical 121–122 relation to texts 118–119 theory of 122–123 ideology, role of 15–16, 29–30 idolatry 162–165 Ignatius 71, 83–84, 87– 88, 92
205
Index of Subjects and Terms ingroup
102–105, 144 intergroup, intragroup 105–107 labels, “Christian” Christianoi importance of Ioudaioi Judaism “Judeans” land, importance of leadership love
of enemy of neighbor
139,
3–5, 71–75 5, 73 62–64 64–70 Jews, 70 4, 64–70 68–69, 72, 75, 77–78, 85, 90 107–109 140–146, 149– 151, 152, 153, 155–156 149, 152, 156 140–142, 148, 152, 155
masculinity Greco-Roman rhetoric
159–171 159–162 162, 168, 170– 171 Matthean community 62, 73, 80, 91 memory 33–57, 173 moral conduct 139, 145–146, 152–153, 155– 156 innovation 139, 145, 147, 153, 157 teaching 139–145, 147, 151–152, 155– 156 morality 139–157 mystery cults 91 narrativization nature, natural
33–38, 56–57, 110–113 159, 162–165, 149, 150, 152
orthodoxy outgroup outsiders
136–138 139 142–144, 155
parenesis paterfamilias Paul on Israel
141, 143 161, 167 80–84
pederasty philosophy porneia proto-Christian prototypes, ideal
164–165 147, 148, 153 165–166, 169 73–74, 79, 85 102–105, 107– 110
rhetorical analysis, see epistemology rhetorization of history 34–38 retaliation 142, 149, 152 Rome Christianity in 139, 141–144, 155–156 Stoicism in 147–157 sage, Stoic (wise man) 149–151 self-categorization 101–102, 121– 122 self-mastery 160–163, 165, 168, 170–171 Sitz im Leben 40–44 social 140–141, 144, 146, 148, 151– 152, 154–156 identity 27–28, 120–121 memory 173 profile 27 status 142, 151 society 140, 151 Socrates 150, 152, 153 Stoicism, Stoics 147–157 synagogue, as defeated woman 59 types of 78 as institutional context 78, 88 syncretism competitive 21, 23, 172 Theodosius I theology Stoic Theon of Alexandria
80, 86, 92 147, 152 150–152 46, 48–55
unity vs. diversity 91, 175 universal, universalism 143, 144, 148, 152, 155 virtue
141, 143–144, 146–148
voluntary associations 65