Isaac, Jacob, and Esau at Cathedral of Monreale, Italy via Wiki Commons.
Isaac, Jacob, and Esau at Cathedral of Monreale, Italy via Wiki Commons.
Yair Furstenberg responds to Adi Ophir and Ishay Rosen-Zvi’s book, Goy: Israel’s Multiple Others and the Birth of the Gentile in the AJR review forum.
Read MorePortrait of Ezra, from folio 5r of The Codex Amiatinus. © Biblioteca Medicea Laurenziana
Portrait of Ezra, from folio 5r of The Codex Amiatinus. © Biblioteca Medicea Laurenziana
Cynthia Baker responds to Adi Ophir and Ishay Rosen-Zvi’s book, Goy: Israel’s Multiple Others and the Birth of the Gentile in the AJR review forum.
Read MoreThe AJR review forum of Adi Ophir and Ishay Rosen-Zvi’s book, Goy: Israel’s Multiple Others and the Birth of the Gentile. With responses from Cynthia Baker, Yair Furstenberg, Christine Hayes, and Cavan Concannon.
Read MoreAdi Ophir and Ishay Rosen-Zvi open the AJR review forum of their book, Goy: Israel’s Multiple Others and the Birth of the Gentile.
Read MorePapers from the 2018 Society of Biblical Literature’s review panel on Maia Kotrosits’s Rethinking Early Christian Identity: Affect, Violence, and Belonging (Fortress, 2015).
Read MoreThe Figure of Job - Folio 46r from the Syriac Bible of Paris (Bibliothèque Nationale, MS syr. 341) Image courtesy of Wikimedia Commons
The Figure of Job - Folio 46r from the Syriac Bible of Paris (Bibliothèque Nationale, MS syr. 341) Image courtesy of Wikimedia Commons
Nevertheless, I characterize the book as more protean. It resists reductive readings, always offering a counter-text to any interpretation (including the one in this essay.)
Read MoreChrist healing the leper (Wikimedia Commons)
Christ healing the leper (Wikimedia Commons)
I argue one must take into account not only what magic is said to be, but also what magicians do. There is a reason, after all, that these practices are the ones against which Apuleius was compelled to mount his defense.
Read MoreMaia Kotrosits responds to the review forum on Rethinking Early Christian Identity: Affect, Violence, and Belonging (Fortress, 2015).
Read MoreJonah being thrown into the Sea. Catacomb of Saint Peter and Saint Marcellino, Rome, Italy, via wikicommons.
Jonah being thrown into the Sea. Catacomb of Saint Peter and Saint Marcellino, Rome, Italy, via wikicommons.
Eric Smith responds to Maia Kotrosits’s Rethinking Early Christian Identity: Affect, Violence, and Belonging (Fortress, 2015).
Read MoreTeresa Calpino responds to Maia Kotrosits’s Rethinking Early Christian Identity: Affect, Violence, and Belonging (Fortress, 2015).
Read MoreImage provided free through Unsplash
Image provided free through Unsplash
Donovan Schaefer responds to Maia Kotrosits’s Rethinking Early Christian Identity: Affect, Violence, and Belonging (Fortress, 2015) at the 2018 SBL review panel.
Read MoreImage provided free through Unsplash @chuttersnap.
Image provided free through Unsplash @chuttersnap.
Shayna Sheinfeld responds to Maia Kotrosits’s Rethinking Early Christian Identity: Affect, Violence, and Belonging (Fortress, 2015) at the 2018 SBL review panel.
Read MoreFour Gospels in Armenian (1434/5 CE) - MET Collection
Four Gospels in Armenian (1434/5 CE) - MET Collection
This exhibition aims to showcase Armenia as an artistic civilization in its own right rather than a postscript to the more prominent and the better-known achievements of Byzantium or Near Eastern cultures.
Read MoreMosaic from a series on the months of the year (early 3rd century CE). Image courtesy of Ad Meskins via Wikimedia Commons.
Mosaic from a series on the months of the year (early 3rd century CE). Image courtesy of Ad Meskins via Wikimedia Commons.
A list of our most popular articles from 2018.
Read MoreJean Auguste Dominique Ingres, "Romulus, vainqueur d'Acron, porte les dépouilles opimes au temple de Jupiter" (1812), (Wikimedia Commons)
Jean Auguste Dominique Ingres, "Romulus, vainqueur d'Acron, porte les dépouilles opimes au temple de Jupiter" (1812), (Wikimedia Commons)
In my dissertation, I group twelve authors by chronology and language of writing. Chapter two treats Velleius Paterculus (d. 31 CE), Tacitus, and Suetonius (d. 126 CE), three authors separated by time, genre, rank, and aims, but unified in their approach to imperial history as in certain respects a recapitulation of regal history; determined by the ancestry of the Julio-Claudian emperors.
Read More“The Bible is, and will likely long continue to be, both building material and building. It’s a treasury of the ancient world, a storehouse in which lie a large percentage of the glittering gems which survived the ancient Levant in any form. And it’s a doorway through which the ancient Levant continues to shape the present, as well as the history of how this heritage has been repeatedly reshaped and by whom.”
Read MoreDiptych of Rufus Gennadius Probus Orestes, Ivory, ca. 530 CE (Victoria and Albert Museum)
Diptych of Rufus Gennadius Probus Orestes, Ivory, ca. 530 CE (Victoria and Albert Museum)
Unlike these Gothic queens, Amalasuintha was more than an instrument of diplomacy: she was diplomacy, a ruling mother who dealt with legates directly, without an interpreter since she knew so many languages
Read MoreIgnoring, or at least unaware of, the disjointed discourses about gospel textuality and authorship within the first centuries of the Common Era, modern historians of ancient Christianity speak about first century gospel texts in ways unknown in the first and second century discourses about the gospel.
Read MoreJulius Fehr (German, 1860-1900) “A Rabbi scholar in his study”
Julius Fehr (German, 1860-1900) “A Rabbi scholar in his study”
“I argue that that the rabbis are deeply concerned with the form, format, and divisions of the biblical text, and that these aspects of the text have a crucial role in rabbinic understandings of the formation and transformation of the reader.”
Read MoreIvory casket that illustrated Joshua’s conquest of the Promised Land, 900–1000 CE. At the Metropolitan Museum of New York.
Ivory casket that illustrated Joshua’s conquest of the Promised Land, 900–1000 CE. At the Metropolitan Museum of New York.
“In Judaism, as we saw, a bad Jew was still a Jew. The belief in shared ancestry was the anchor that permitted some to drift without breaking loose.”
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