Böcker av Chris Keith

The first three centuries were the formative period of Christianity. The developments during this time led to the distinction of canonical and non-canonical writings, to organizational structures of the Christian church, and to the establishment of the Christian creed. In The Reception of the Jesus in the First Three Centuries Chris Keith, Helen K. Bond, Christine Jacobi and Jens Schröter have collated a methodologically sophisticated resource. These volumes focus upon the diversity of reception of the Jesus tradition in this time period, highlighting the complex interactions between the inherited past and the present in which it is received. Rather than address texts specifically as canonical or non-canonical, the volumes show the more complex reality of attitudes towards and within early Christianity. Core literary texts such as Gospels and other early Christian writings are discussed in detail, but the volumes also highlight the importance of Jesus tradition in literary and non-literary contexts outside the gospel genre; including the Apostolic Fathers, patristic writers, traditions such as the Abgar Legend, and modifications to the gospel genre such as the Diatesseron. Evidence from material culture, such as pictographic representations of Jesus in the staurogram and Alexamenos Graffito, as well as visual presentations of gospel tradition in sarcophagi carvings, are also included in order to fully reflect the transmission and reception of the Jesus tradition. Volume 3 examines visual, liturgical and non-Christian receptions of Jesus in the second and third centuries, across 24 chapters. Methodologically the volumes draw on new approaches to history, memory, and tradition, to provide a cutting-edge approach that focuses upon reception-history rather than the putative actual past. This cutting-edge reference resource provides a fresh and comprehensive account of the complex development of early Christian thought about Jesus. It will fuel future discussions of early Christian history, the historical Jesus, the development of the New Testament canon, and non-canonical Jesus traditions for years to come.

The first three centuries were the formative period of Christianity. The developments during this time led to the distinction of canonical and non-canonical writings, to organizational structures of the Christian church, and to the establishment of the Christian creed. In The Reception of the Jesus in the First Three Centuries Chris Keith, Helen K. Bond, Christine Jacobi and Jens Schröter have collated a methodologically sophisticated resource. These volumes focus upon the diversity of reception of the Jesus tradition in this time period, highlighting the complex interactions between the inherited past and the present in which it is received. Rather than address texts specifically as canonical or non-canonical, the volumes show the more complex reality of attitudes towards and within early Christianity. Core literary texts such as Gospels and other early Christian writings are discussed in detail, but the volumes also highlight the importance of Jesus tradition in literary and non-literary contexts outside the gospel genre; including the Apostolic Fathers, patristic writers, traditions such as the Abgar Legend, and modifications to the gospel genre such as the Diatesseron. Evidence from material culture, such as pictographic representations of Jesus in the staurogram and Alexamenos Graffito, as well as visual presentations of gospel tradition in sarcophagi carvings, are also included in order to fully reflect the transmission and reception of the Jesus tradition. Volume 1 provides an extensive introduction and, in 18 chapters, covers literary representations of Jesus in the first century, featuring gospel literature and other early Christian writings. Methodologically the volumes draw on new approaches to history, memory, and tradition, to provide a cutting-edge approach that focuses upon reception-history rather than the putative actual past. This cutting-edge reference resource provides a fresh and comprehensive account of the complex development of early Christian thought about Jesus. It will fuel future discussions of early Christian history, the historical Jesus, the development of the New Testament canon, and non-canonical Jesus traditions for years to come.

The first three centuries were the formative period of Christianity. The developments during this time led to the distinction of canonical and non-canonical writings, to organizational structures of the Christian church, and to the establishment of the Christian creed. In The Reception of the Jesus in the First Three Centuries Chris Keith, Helen K. Bond, Christine Jacobi and Jens Schröter have collated a methodologically sophisticated resource. These volumes focus upon the diversity of reception of the Jesus tradition in this time period, highlighting the complex interactions between the inherited past and the present in which it is received. Rather than address texts specifically as canonical or non-canonical, the volumes show the more complex reality of attitudes towards and within early Christianity. Core literary texts such as Gospels and other early Christian writings are discussed in detail, but the volumes also highlight the importance of Jesus tradition in literary and non-literary contexts outside the gospel genre; including the Apostolic Fathers, patristic writers, traditions such as the Abgar Legend, and modifications to the gospel genre such as the Diatesseron. Evidence from material culture, such as pictographic representations of Jesus in the staurogram and Alexamenos Graffito, as well as visual presentations of gospel tradition in sarcophagi carvings, are also included in order to fully reflect the transmission and reception of the Jesus tradition. Volume 2 examines all the literary texts from the second and third centuries, across 40 chapters, examining gospels and gospel-like as well as other texts. Methodologically the volumes draw on new approaches to history, memory, and tradition, to provide a cutting-edge approach that focuses upon reception-history rather than the putative actual past. This cutting-edge reference resource provides a fresh and comprehensive account of the complex development of early Christian thought about Jesus. It will fuel future discussions of early Christian history, the historical Jesus, the development of the New Testament canon, and non-canonical Jesus traditions for years to come.

Scott Ying Lam Yip presents the first specialized narrative study devoted to the identity formation processes in Philippians, based on Paul Ricoeur's narrative theory. Yip demonstrates that the "Christian identity" of the Philippian community is shaped amidst competing narratives with divergent comprehensions, and suggests that it is within an intra-Jewish contestation of testimonies that Paul updates his understanding of God and contends with a group of Jewish Christian leaders regarding the meaning of his suffering.Yip argues that Paul faces a double contestation of narrative in which both the political authorities and a group of Jewish Christian leaders see his imprisonment as futile and unnecessary; alerting him to an emerging crisis in which the Philippian community's conviction in suffering with him has begun to decline. It is thus essential for Paul to synthesise and install a new paradigmatic story of Christ so that his suffering can be discerned as the defining mark of God's renewed manifestation in an era of Christ's eschatological Lordship. Yip explores the means by which Paul - in a contestation of authority for the re-appropriation of God's past work - contrasts the future-oriented temporality of his testimony with the past-oriented one of the Jewish Christian leaders. He concludes that Paul affirms the value of his present suffering in truthfulness and installs his testimony to be the exemplary story for the Philippian community.

Joel M. Rothman considers the significance of cosmology in biblical and extra-biblical texts, and the role of the cosmic journey in many apocalyptic narratives. He posits that Revelation's narrative likewise takes the hearer on a virtual journey, through a cosmic story-space of great theological significance. While scholarship commonly assumes a three-tiered cosmos in Revelation, Rothman argues that Revelation's narrative operates in a four-tiered cosmos, with the hyper-heaven sitting above the sky-heaven, earth, and abyssal depths; a cosmic story-space that is recreated in the imagination of the hearers.Beginning with a methodology of visual narrative reading, Rothman then discusses the assumptions and existing conceptions regarding heaven and earth. He stresses that Revelation does not exhibit tension in its portrayal of heaven - between heaven as a site of conflict and heaven as the realm in which God truly reigns - but rather shows readers a sky-heaven characterised by archetypal conflict between powerful sky-beings and a hyper-heaven defined by full recognition of the Throne. In journeying through the sky-structure and God-space and by analysing the four cosmic layers in operation, the distinct nature of the two sky-spaces, cosmic change and the ideological import of the cosmic structure, Rothman demonstrates that the existence of the hyper-heaven - in contradistinction with the limited lived-cosmos of earth and sky-heaven - is a present guarantee of the final cosmic transformation that creates a new space for human life, exclusive of imperial draconian elements.

Considering the importance of pneumatological themes for interpreting Paul's argument of Galatians, Grant Buchanan explores how Paul draws from Jewish traditions of creation and the Spirit and presents a fresh cosmogony to the Galatian church. He suggests that Galatians outlines an epistemological shift in how Paul sees past, present, and future reality in light of Christ and the presence of the Spirit in the lives of the believers. The most crucial aspect of this new cosmogony is the centrality of the Spirit in Paul's argument in Galatians 3:1-6:17, with Buchanan's exegesis revealing that the Spirit, the Galatians' identity as children of God and the new creation motif are not merely elements of Paul's argument but intrinsic to it.Buchanan demonstrates that Paul renders Jewish and Gentile identities no longer valid, instead revealing that God's favour and election is already with them by stating that those who have the promised Spirit are all children of God. He examines Jewish biblical and Second Temple extra-biblical texts that explicitly connect the Spirit to creation themes, including Genesis, Ezekiel, the Dead Sea Scrolls and the Wisdom of Solomon. Taking Galatians 6:11-17 as the body-closing of the letter, the new creation motif directly implies the activity of the Spirit in the creation of Christian identity. Analysing 6:15 from this pneumatological perspective, Buchanan argues that the new creation motif represents a key aspect of Paul's generative cosmogony and pneumatology, indicating a far broader socio-cosmic transformation than previously assumed, and it becomes a key to understanding Paul's argument.

Friendship and other intimate (but not always amicable) relationships have received some attention in the greater field of research on early Judaism and Christianity, though not as much as deserved. This volume celebrates and builds upon the life-long work of Adele Reinhartz, covering the various permutations of relationships that can be found in the Gospel of John, the wider corpus of early Jewish and Christian literature, and cinematic re-imaginings thereof.While the issue of whether one can 'befriend' the Fourth Gospel in light of the book's legacy of antisemitism is central to many of the essays in this volume, others address other more or less likely friendships: Pilate, Paul, Lazarus, Judas, or Mary Magdalene. Likewise, the bonds between ancient texts and contemporary retellings of their stories feature prominently, with contributors asking what kinds of relationships filmmakers encourage their audiences to have with their subjects. This volume explores some of the rich variety of relationships in the ancient world, and unpacks the intricate and dynamic processes and interactions by which human relationships and societies are generated, maintained, and dissolved.

Nathanael Vette proposes that the Gospel of Mark, like other narrative works in the Second Temple period, uses the Jewish scriptures as a model to compose episodes and tell a new story. Vette compares Mark's use of scripture with roughly contemporary works like Pseudo-Philo, the Genesis Apocryphon, 1 Maccabees, Judith, and the Testament of Abraham; diverse texts which, combined, support the existence of shared compositional techniques. This volume identifies five scripturalized narratives in the Gospel: Jesus' forty-day sojourn in the wilderness and call of the disciples; the feeding of the multitudes; the execution of John the Baptist; and the Crucifixion of Jesus. This fresh understanding of how the Jewish scriptures were used to compose new narratives across diverse genres in the Second Temple period holds important lessons for how scholars read the Gospel of Mark. Instead of treating scriptural allusions and echoes as keys which unlock the hidden meaning of the Gospel, Vette argues that Mark often uses the Jewish scriptures simply for their ability to tell a story.

Sung Cho addresses the seeming contradiction of Herod the Great's massacre in Matthew 2:16-18, questioning why such a tragedy had to occur, why it was included in the good news of Jesus, and what connection it has to ancient prophecies. In creating a reception history of the Massacre of the Innocents, Cho progresses through two millennia worth of interpretation and depiction to highlight key works for discussion. Beginning with a close reading of Matthew 2:16-18, Cho moves to analyse depictions of the tragedy in the Early Patristic Tradition, from the sixth century to the early modern period, and thus to the present day; complete with an examination of visual interpretations of the massacre. Cho's examination provides a positive step to understanding the depths of human suffering with the help of many diverse perspectives.