Christians, Associations, and the State
I’m working on a paper on voluntary associations in the Roman world. The paper itself is not about Christ-confessing communities as associations, but is looking at the other evidence for collegia/thiasoi. Nevertheless, I was reading Stephen Wilson’s chapter to Voluntary Associations in the Graeco-Roman World and he had an interesting comment regarding Christian communities and their relationship to the state:
Two groups that did belong to more active networks, churches and synagogues, were concerned mostly to protect their privileges or to encourage circumstances that allowed them to run their internal affairs without interference. Their aim was not to overthrow the existing political system, but to find their niche within it — even if on their own terms. So while some aspects of early Christian communal life, for example, could be seen as politically or socially destabilizing, in fact most early Christian writers call on their members to support the state (Rom. 13; 1 Pet. 2). It is true that some Jews and Christians envisaged the overthrow of the state in the end times, and that the Judaean and North African Jews anticipated this outcome in a series of revolts against Rome in the first and second centuries CE. These uprisings were, however, driven more by a revolutionary than a reformist impulse, were limited geographically and temporally, and were atypical of the experience of the majority of Jews under Roman rule. (3)
This is not all that different than what many other scholars have said, but I like how it’s been phrased here. As an Anabaptist, I have been connected with a lot of Christians who would like to find a biblical basis for political reform. Texts like Romans 13:1-7 are, of course, the big challenge for them. I’m not sure Revelation 13 is much help because, as Wilson notes about Judean revolts, that apocalyptic critique of the state is “driven more by a revolutionary than a reformist impulse.” This revolution, however, is imagined as the act of God in the end of the age because any present revolutions are quite obviously fruitless (understatement!).
I think reformist Christians in the United States, such as the Mennonites in my own “voluntary association,” do better to recognize the historical circumstance of the early Christian movement. We can be honest that the early Christian movement was not trying to make political changes to the imperial government, but just because they were not reformist does not mean that Christians today cannot be. The same as the Anabaptists themselves could not be reformists in 16th century Europe but often are in the United States today. Christians should understand why the Jesus movement was not that way and then understand how the early values might apply in our very different social and political situation.
Wanna Write a Dictionary Article?
Here’s an opportunity for you. Many folks already know about the forthcoming Dictionary of the Bible and Western Culture (Sheffield Phoenix Press) edited by Michael Gilmour and Mary Ann Beavis. They are still looking for contributors for an April 2010 deadline. Here is a description of the project:
This student-friendly resource will provide undergraduates with basic background information about biblical characters, terms, symbols, and themes as well as trace ways these subjects reappear in later literature, art, music, and popular culture media. This tool will be non-confessional and cross-disciplinary, and we hope useful in a wide range of classroom contexts (courses in literature, film, religion, etc.). We are looking for short entries (600 words and less) on a wide variety of topics.
Not only is writing dictionary articles a nice way to get published and pad the CV a little bit, but it also demonstrates the ability to synthesize vast amounts of information for a targeted audience. It is pedagogical. This particular dictionary also demonstrates your ability to be a generalist and work across disciplines and history.
I got carried away a little bit when I first took on my topics and I’m currently signed up for seven, most of which I’ve completed: Christ; Last Trumpet; Matthew, Gospel of; New Jerusalem; New Testament; Parousia; Second Coming. I do not recommend taking on this sort of load for a dictionary! But I was a M.Div. student at the time and succumbed to temptation. Other bloggers have gotten in on the fun already. For example, Kevin has done “Tiberius” and “James, the brother of Jesus,” while Brandon has offered “Pharisee” and “To everything there is a season.”
If you’re interested, contact the editors (follow the links above to find their contact info). These are the topics still left as of today:
A day is like a thousand year; Beloved Physician; Bruised Reed; Candle; Cattle; Chariot; Child; Children of God; Children of Light; Deliverance; Dove; Earthen vessels; Evil; Firstborn; Fleece, setting out; Freedom; Generation; Glass, mirror; Gomer; Good Thief; Goodness; Great Commandment; Haggadah; Hand; Haran; Harp; Hewers of wood; Hope; Horeb, Mount; Ishabaal; Israel, Children of; Joanna; Joy; Jude Thaddeus; Judgement; Labor of love; Laborers in the Vineyard; Leaven; Lemuel; Let the Dead Bury Their Dead; Life; Light; Lost Tribes; Manna; Massacre of the Innocents; Mediator; Meek Shall Inherit the Earth, the; Mephibosheth; Mess of pottage; Midian; Midwife; Millstone; Mourning; Neighbour; No respecter of persons; Obedience; Old men shall dream dreams; Patriarchs and Matriarchs; Priest; Profane, profanation; Purification; Ramah; Redeemer; Redemption; Rich Fool, parable of; Right hand of God; Rimmon; Rock; Saints; Scales; Seven years of plenty, famine; Sheep; Shield; Shepherd Psalm; Sign; Signs and wonders; Simeon, prophet; Sin will find you out; Snare; Stoning; Strait and narrow; Stranger; Stranger in a strange land; Sufficient unto the day; Sweat of your brow; Temptation; Tender mercies; Thou art the man; Throne; Throne of grace; Treasure; Trials and tribulations; Troubling the waters; Trumpet; Trumpets, Feast of; Turn the Other Cheek; Unjust Judge, parable; Upright; Vale of Tears; Vanity; Vengeance is mine; Vessel; Voice of the turtle; Washing; Weeping and gnashing of teeth; Where two or three are gathered; Whole duty of man; Widows and Orphans; Widow of Nain; Wind bloweth where it lists; Wise and Foolish Builders; Worm that does not die
A lot of interesting topics left!
Looking for a Biblical Studies Survey Textbook?
If you’re at or heading to SBL, and still checking your blog reader, I have a booth for you to check out in the book exhibition. Be on the lookout for Stony Run Publishing, who just came out with their first textbook, Interpreting Biblical Literature: an Introduction to Biblical Studies by Michael R. Cosby. For more on the book and on its author, take a look at the first part of my review and my interview with Mike.
3 Paul Books: Which One Would You Choose?
Let us say that you have a limited amount of time because of, for example, your teaching responsibilities and your nine month old baby at home. And then, let us say you have an option to choose one of three books on Paul to write a five page review with your limited time. Which one do you choose and why? Here are your options:
- Jerome Murphy-O’Connor, Paul: A Critical Life (Oxford, 1996)
- Udo Schnelle, Apostle Paul: His Life and Theology (Baker Academic, 2005)
- J. Paul Sampley, Paul in the Greco-Roman World: a Handbook (Continuum, 2003).
Update: I should clarify that I’m not getting these as free review copies. It’s an assignment for a seminar and has to be one of the three.
[polldaddy poll=2036039]
Now, There's a Book I Have to Read . . .
Dramatic movie preview voice: “Just when you thought all the dust had been settled, one man has come to shake it off. The writing was on the wall, and he decided to reread it. He enters the arena where two groups battle over the true meaning of identity. He searches through every city in the Empire to find the truth. Diving down into the well of time, Phil Harland discovers the hidden mysteries of the eternal question: ‘Who Are We?’ The general who became a slave. The slave who became a gladiator. The gladiator who defied an emperor. Read it here. Read it now.”
T & T Clark should totally hire me on their marketing team. I’m feeling a little sensational today (blame it on the imagery behind Phil’s recent post: Pompeii 2). But seriously, Phil Harland’s new book, Dynamics of Identity in the World of the Early Christians, looks very exciting! Here’s the description:
Drawing on insights from the social sciences, including social identity theory and migration theory, this study suggests that we can better understand certain dynamics of identity among groups of Judeans (Jews) and Christians by looking at archeological evidence (especially inscriptions) for other contemporary associations, immigrants, and cultural minorities. Ancient Judean and Christian answers to the question ‘Who are we?’ come into sharper focus through close attention to the cultural environments and real-life settings of associations in the cities of the Roman empire. Despite the peculiarities of both Judean gatherings and Christian congregations, there were significant overlaps in how associations of various kinds communicated their identities and in how members of such groups expressed notions of belonging internally. The work is particularly well suited as a course text or book for review in courses that aim to understand early Christian groups and literature, including the New Testament, in relation to their Greek, Roman, and Judean cultural contexts.
It’s available for preorder on Amazon and Phil has his own information page up, with the promise of a companion webpage coming.
Mike's Meme: 5 Most Influential Female Biblical Scholars
Picking up on the gender, gender, gender theme of the week, Mike has initiated a helpful new meme. As I was talking with a friend about the issue of female bibliobloggers, we wondered how the percentage of female bibliobloggers differed from the percentage of female biblical scholars. We tried to name as many female biblical scholars as we could off the cuff. It seems like a round on this meme would help that exercise be a little bit easier. Given the conversation we’ve been having, that seems like a good idea. This is what Mike has to say:
I want to propose a hopefully constructive way of responding to one underlying issue. When Ken Brown summarized the results of his fantastic meme on the top 5 books, he noted “a shameful under-representation of women (only Margaret Barker and Toni Morrison received more than one vote, with two each).” So I want people to list the 5 most influential female scholars on their scholarship and tag 5 or 6 others.
That last line is a little ambiguous, but I think he means for us to share those five female biblical scholars who have influenced us the most. So, here’s my (slightly extended) list:
- Marianne Meye Thompson (books): Her particular interests in Johannine literature and her emphasis on theology in biblical interpretation are not exactly what set my heart a flutter. But no other female biblical scholar has had a greater influence on my scholarship, research methods, and writing. While at Fuller, I took three master’s level courses (NT 1: Gospels; The Cross in the New Testament; NT Exegesis: Gospel of John) and two doctoral level seminars (NT Research Methods; Johannine Theology) with her. She is known on campus as a stickler for precision, but also one to provide extensive feedback for each paper even for master’s students. While our primary research interests don’t perfectly align, she taught me how to ask better research questions, use primary sources more effectively, and make better arguments. [Update: Nick has reminded me that I should note here my gratitude for all MMT has taught me about John and using theology in biblical interpretation. I don't get as excited about those things as I do social history, identity formation, and apocalyptic thought, but that is precisely why here insight is so valuable to me. She has filled in an area that would otherwise constitute a gap in my attempt to be a generalist.]
- Adela Yarbro Collins (books): Prof. Yarbro Collins’ is known for her work in apocalyptic literature and thought from a socio-historical perspective. Yarbro Collins is a solid historical-critical scholar and she has been a surefooted guide as I attempt my way around the maze that is apocalyptic thought and social history. She is also a very warm person to talk to in person, which is always a plus for any scholar.
- Paula Fredriksen (books): Paula Fredrickson is just plain fun. Her scholarship is lively and asks intriguing questions. I appreciate her desire to question the “parting of the ways” assumptions of so many. I think I’m persuaded that, at the ground level, there was no great schism for centuries. Have you seen her most recent book on Augustine and the Jews? Very exciting! Incidentally, she is someone I’d very much like to see with a blog.
- Martha Himmelfarb (books): I have been introduced to the writings of Prof. Himmelfarb via one of my profs at UCLA, Ra’anan Boustan, who worked closely with her getting his Ph.D. at Princeton. She is a master of apocalyptic thought and literature, writing her scholarship with precision and insight. Precision, when it comes to scholarship on apocalyptic literature, is a scarce resource. What I have appreciated about her scholarship is its ability to navigate visionary symbolism in a manner that makes logical sense! I am very excited about her forthcoming survey of apocalyptic writing.
- Margaret M. Mitchell (books): Need I say more? I will simply say that I have a deep admiration for her skill with Greco-Roman literature and its relevance for the study of New Testament and early Christian writings, not to mention her seamless (and relevant) use of items from popular culture. Her article in the book that I am indexing is probably the best of the bunch and inspires me to become a better writer. She is another scholar I’d love to see with a blog. There is so much character and insight to her writing.
- Judith Lieu (books): I am going to cheat and add a sixth. Judith Lieu is a thoughtful scholar, adept at handling complex problems with the utmost care. As I am entering into the fray of social identity and Christian origins, she is one of the able guides I am looking to for help!
- Reta Halteman Finger (books): I am going to cheat some more and add a seventh. Reta was one of my professors in college. Though my feminism has many roots, her influence is among them. Interestingly, at the time I took her survey course on the New Testament (early as an undergraduate), I was not thinking I would become a biblical scholar. Also, I was not an Anabaptist yet. It was fun to catch up with her for the first time a couple years ago at SBL in DC and again in San Diego. She was surprised to find out that I had not only become an Anabaptist, but had also pursued social history in New Testament studies, which was her approach as well. Feminism, Anabaptism, social history. I can’t let that go unmentioned in this list. If any of those topics interest you, she came out with two books recently with Eerdmans that would be right up your alley.
Now for the tagging. First, I’d like to tag Daniel O. McClellan even though he already completed the meme, just so he knows he’s tag-worthy. Then, let’s see, how about my UCLA colleague Kevin Scull, upcoming SBL roommate Brandon Wason, Julia O’Brien because she’s got a great blog, Loren Rosson III (who extended a nice comment on my Jim West post), and Chris Spinks (who mediated what could have been a disastrous collision with Jim West 
). And anyone else who feels like doing this one.
Thanks for getting the ball rolling, Mike.
Update: If I had been thinking clearly, I would’ve included Carolyn Osiek (books) as an 8th. Outstanding stuff.
What Would You Look for in This Book's Index?
So, you happen to pick up a book entitled Violence, Scripture, and Textual Practices in Early Judaism and Christianity (Brill, 2009), either for your research or just out of curiosity. The book is a collection of essays on themes of violence, rhetoric, and identity formation in ancient Judaism and Christianity.
When you flip to the index, what are the key words that you would look for? Your answers will help me, the indexer!
If you’d like to see a list of chapters, take a look at the earlier version for Brill’s Biblical Interpretation journal.
Mike Bird's "Mission as an Apocalyptic Event"
I am reading through Mike Bird‘s published dissertation, Jesus and the Origins of the Gentile Mission, as part of my Graduate Summer Research Mentorship at UCLA. Through that I noticed his 2004 article in Evangelical Quarterly, “Mission as an Apocalyptic Event: Reflections on Luke 10:18 and Mark 13:10.” If you are familiar with my research interests–which you must be as my research fame is currently sweeping the globe–you will notice that the topic of the article relates closely with some of my own research (namely, my upcoming SBL paper presentation). For a moment there, I was worried my research balloon was popped and someone got to my ideas before I had them. But Mike went in somewhat of a different direction than I’m heading–for one, I’m not as interested in whether the Gentile mission originates with Jesus or his followers. And, at present, I have not been too interested in highlighting the restoration of Israel theme, though it is pretty hot stuff. His paper is still quite helpful to my research. As usual, Mike is great with the secondary literature and he also has some excellent observations of his own. Here is his conclusion regarding Luke 10:18 (the verse about Jesus having seen Satan fall from heaven):
Both mission and God’s final intervention at the last day are part of the one salvific event and the one act that orchestrates Satan’s downfall. In this sense any uncertainty about who actually vanquishes Satan is resolved. The act belongs to God alone, but the divine choice of weapons to execute his plan is the witness of the Church. Thus, the Church continues to exist for the purpose of mission which means that it will inevitably he brought into confrontation with the satanic horde. In Lk. 10:18 the entire sending out and return of the disciples highlights, ‘the experience of the mission as the arena of conflict and eschatological engagement with diabolic forces‘ [Joel Green, The Gospel of Luke, 411]. it is upon the globe and not simply in the heavenlies that the battle is fought and won. As the anointed Community who go out with the power of Jesus’ name and authority, it is a campaign that the Church is expected to win. [pg. 125-6, bold type mine]
So, God defeats Satan through the mission of Jesus’ followers [I'm always hesitant to use "Church," particularly with a big C, for this historical period--but I digress...]. This is something for me to chew on. Mike’s concluding thoughts on Mark 13:10 (“the good news must first be proclaimed to all nations”) are highly relevant and directly related to my own research pathway:
In addition, we should not overlook the fact that Mark 13, which in one way or another is an apocalyptic discourse despite the fact that it does not contain every conceivable apocalyptic literary device and motif gives a central place for mission in the divinely determined scheme of salvation. Mission, for Mark and no less Jesus, is part of the eschatological program put into effect in order to achieve that which apocalyptic dreamers hoped for: the revealing of God’s salvation. In this sense, mission does not simply anticipate the final triumph of God, but it actually achieves it in embryonic form. Mission is more than a foretaste of things future and apocalyptic, rather, it is performative apocalyptic. Mission, the proclamation of the gospel, is the pivotal act whereby God begins to repossesses the world for himself. [pg. 132, bold type mine]
That last comment is actually part of the purpose of my presentation this fall. I’m glad to have some more fruit to throw in the blender.
My Five Burning Scrolls (the five books meme thingy)
Though it is a late in coming, I was previously busy with my grand translation project earlier. So, here’s my stab at the five books meme begun and cataloged by Ken Brown. I was tagged by Kevin Scull and kind of unofficially by John Hobbins, so it’s time to live up to my tagged responsibilities. Here are the rules:
- Name the five books (or scholars) that had the most immediate and lasting influence on how you read the Bible. Note that these need not be your five favorite books, or even the five with which you most strongly agree. Instead, I want to know what five books have permanently changed the way you think.
- Tag five others.
I appreciate Ken’s first rule. These are not my favorite books per se, but books that have changed the way I think about the Bible. Most of these go back to my foundational years, just as I was beginning to discover what it might mean to become a scholar of the Bible.
- Let Wives Be Submissive: The Domestic Code in I Peter by David L. Balch. This is the first piece of critical scholarship I ever read. I was a freshman at Messiah College and it was for a paper on the household codes. I probably only understand about 30% of it at the time (and that’s generous), but this was probably the single biggest push for me to go into critical scholarship. This book helped me realize the difference it makes to work deeply with the historical context of biblical texts. I have been a fan of Balch ever since.
- Slavery, Sabbath, War, and Women: Case Issues in Biblical Interpretation by Willard M. Swartley. I read this book as a junior at Messiah College in Brian Smith’s course on Biblical Interpretation and Criticism. The class itself had a profound and foundational impact on my reading of the Bible–and another required book for the course, To Each Its Own Meaning, is nearly worthy of this list. If Balch’s book stoked the flames of historical-critical work for me, Swartley’s started another fire for me: the history of interpretation. The chapter on slavery is worth buying by itself. Reading the actual words of the pro-slavery and anti-slavery interpreters from 19th century America simply blew my mind.
- Biblical Interpretation in the Anabaptist Tradition by Stuart Murray. In line with my interest with the history of interpretation, Murray’s book offers a glance into the way 16th century Anabaptists read the Bible. With its chapter on “congregational hermeneutics,” I am encouraged to struggle with the “elitism” of biblical scholarship in a congregational context (on congregational hermeneutics, check out Chris Spinks’ dissertation). With Murray’s account of the “hermeneutic of obedience,” I am reminded of the importance of the biblical texts intended to transform the daily lives of obedient followers. In other words, I suppose this book contributes to my desire to “stay grounded” as a biblical scholar. For more on this topic, see an early post of mine: The Baptism Hermeneutic. See a survey of the book here. All of this said, I seek to have balanced and solid scholarship grounded in the historical facts before considering an “Anabaptist perspective” on a particular text–though I may begin that scholarship with a kind of “Anabaptist question,” I suppose. Thomas Yoder Neufeld is my idea of a solid Anabaptist scholar of the Bible.
- The Red Tent by Anita Diamant. This may be the most beautiful piece of fiction I have ever read. Beyond its beauty, however, it punctured my perspective on the Bible in two ways: (1) the use of a kind of realistic imagination when searching the texts and (2) paying attention to the stories of women who do not receive much notation in the texts.
- 1 Enoch: A New Translation by George W. E. Nickelsburg and James C. VanderKam. My interest in social concerns and social history can be seen to some extent in all the previous books, but my interest in apocalyptic thought needs some introduction. If you take a glance at the sorts of posts that I put up on my blog, you may think that I have always been interested in apocalyptic literature. Not so. Up until I read 1 Enoch, I pretty much ignored apocalyptic themes like many (most?) New Testament scholars. I read this edition of 1 Enoch when James VanderKam came to teach “Introduction to Early Judaism” at Fuller as a visiting summer professor. Simply reading 1 Enoch lit me up and that was enough to set me on the path toward apocalyptic research. Other than that, my reading into apocalyptic thought has been more recent and hasn’t had time to show fruits of true impact in my biblical interpretation.
A couple runners up include Unexpected News: Reading the Bible with Third World Eyes by Robert McAfee Brown (I had a bout with liberation theology, which still lingers with me to some extent… it also often frustrates me when it comes to biblical interpretation) and The Story We Find Ourselves in by Brian McLaren (I’m not totally gung ho with everything emergent, nor was this book super literature, but it pushed me to consider what the overall story or “metanarrative” of the Bible might be). I’m sure there are others that escape me at the moment.
Have you read any of these? What did you think?
Oh, and as for the tagging others thing… if you haven’t been, then consider youself tagged
-
Elsewhere . . .- Blog titles beginning with "A" to "Z" on your reader Mark Goodacre
- Of making many books there is no end Chris Brady
- Free Online: The Liddell-Scott Jones Lexicon S and C
- Does Higher Criticism Attempt to “Destroy the Bible”? II agathos
- Steven J. Friesen and the Identity of Satan’s Throne in Pergamum alan
- Does Higher Criticism Attempt to “Destroy the Bible”? agathos
- Bloomsbury buys Continuum Mark Goodacre
- Imperial America Peter J. Leithart
- C.F.D. Moule on the Birth of the New Testament d. miller
- Responding to Kostenberger (with comparisons to Marshall) Jeremiah
-
As a member of RevGalBlogPals, I am committed to building a supportive online community for women clergy, women church professionals, and women in religious life.
Research assisted by:
A James Revolution!
Pretty much every book or commentary–and most articles–on James highlight the fact that James is one of the most neglected books of the New Testament, relegated to that catch-all category, the “catholic epistles”. For most protestants, following Luther’s declaration about it being an “epistle of straw,” James takes a backseat to Paul. The Anabaptists seem to be one of the only Christian groups to really place an emphasis on James–though I’d be interested to look into how that plays out in the life and practice of actual communities. Well, it seems the scholarly community is catching up with what the Anabaptists have known all this time: James is an amazingly rich text, ripe for all sorts of reflection.
I would like to do some in-depth research on James this summer and have been requesting some James commentaries to review on my blog. I am excited about one of the most recent commentaries on James by seasoned Catholic New Testament scholar, Patrick J. Hartin, in the Sacra Pagina series (April 2009). I am also taking a look into Hartin’s older work, A Spirituality of Perfection (1999). Incidentally, I am reading through an essay of Hartin’s for my Monday seminary on Wisdom and Apocalyptic with Boustan: “Who Is Wise and Understanding among You? (James 3:13): An Analysis of Wisdom, Eschatology, and Apocalypticism in the Letter of James,” in Conflicted Boundaries in Wisdom and Apocalypticism (2005) edited by Benjamin Wright and Lawrence Wills (a collection of papers given for the Wisdom and Apocalypticism SBL group). Also from that collection, Patrick Tiller’s “The Rich and Poor in James: An Apocalyptic Ethic.” All these Patricks interested in James!
Testifying to the new interest in James, Abby Cox of T & T Clark was quite generous in sending along a collection of essays edited by Robert Webb and John Kloppenborg, Reading James With New Eyes: Methodological Reassessments of the Letter of James (2007)–part of a series looking into new methods of reading those neglected New Testament epistles. From what I am assuming will be a much different perspective, Chris Fann of Zondervan is sending out the James volume (2008) in the newer Zondervan Exegetical Commentary on the New Testament series, written by Craig L. Blomberg and Mariam J. Kamell.
But wait, there’s more! If Jeremy Pierce’s list is still accurate (commentary assignments shift fairly often, from what I understand), we are in for some real commentary treats on the letter of James. Upcoming commentators include John S. Kloppenborg (Hermeneia), Dale Allison (ICC replacement), Joel Green (New Testament Library), Scot McKnight (NICNT replacement), A.K.M. Adam (Baylor Handbook on the Greek New Testament), John Painter (Paideia Commentaries on the New Testament), Wesley Hiram Wachob (Rhetoric of Religious Antiquity). The methodological diversity represented here is very exciting. If the names associated with these volumes is any indication, we are indeed in the midst a James revolution in biblical scholarship!