Kevin Madigan
- Published in print:
- 2007
- Published Online:
- May 2007
- ISBN:
- 9780195322743
- eISBN:
- 9780199785407
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195322743.003.0003
- Subject:
- Religion, History of Christianity
This chapter provides a rich exegetical context for Thomas's exegesis of Luke 2:52. Only in this context can the distinctiveness and originality of Thomas's position be appreciated. It is argued that ...
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This chapter provides a rich exegetical context for Thomas's exegesis of Luke 2:52. Only in this context can the distinctiveness and originality of Thomas's position be appreciated. It is argued that although Thomas borrows elements from the interpretations of Ambrose of Milan and John of Damascus, the figures with whom Thomas begins his mature discussion, he differs from both in significant ways. Having outlined the major patristic interpretations of the verse, the positions of four major thinkers from the high-scholastic period (Peter Lombard, Albertus Magnus, Bonaventure, and the early Thomas himself) are then analyzed. It is shown that all four thinkers denied that Jesus progressed in knowledge, at least in the sense that he passed from ignorance of something to knowledge of it. Thomas's disagreement with his patristic predecessors and his scholastic contemporaries is also considered.Less
This chapter provides a rich exegetical context for Thomas's exegesis of Luke 2:52. Only in this context can the distinctiveness and originality of Thomas's position be appreciated. It is argued that although Thomas borrows elements from the interpretations of Ambrose of Milan and John of Damascus, the figures with whom Thomas begins his mature discussion, he differs from both in significant ways. Having outlined the major patristic interpretations of the verse, the positions of four major thinkers from the high-scholastic period (Peter Lombard, Albertus Magnus, Bonaventure, and the early Thomas himself) are then analyzed. It is shown that all four thinkers denied that Jesus progressed in knowledge, at least in the sense that he passed from ignorance of something to knowledge of it. Thomas's disagreement with his patristic predecessors and his scholastic contemporaries is also considered.
Shelly Matthews
- Published in print:
- 2010
- Published Online:
- September 2010
- ISBN:
- 9780195393323
- eISBN:
- 9780199866618
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195393323.003.0004
- Subject:
- Religion, Church History
This chapter analyzes the dying forgiveness prayer of Stephen and the related prayer of the Lukan Jesus. By reading these prayers aside related bodies of literature including Maccabees and the Sermon ...
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This chapter analyzes the dying forgiveness prayer of Stephen and the related prayer of the Lukan Jesus. By reading these prayers aside related bodies of literature including Maccabees and the Sermon on the Mount/Plain, it argues that these prayers are for Luke a Christian proprium. They are potentially more radical than Gospel teaching on enemy love, as Tertullian would have recognized, since the plea for forgiveness of undeserving persecutors, more so than enemy love, challenged the framework of cosmic justice, as Marcion would have affirmed. The prayer was frequently read intransitively, as idealizing the one who so prays, without having any effect on the prayer’s object, thereby functioning analogously to the Roman discourse of clemency. Those who read the prayer otherwise landed upon this radical challenge, which explains the prayer’s complicated reception history, including the scribal omission of Jesus’ forgiveness prayer (Luke 23.34a) from the Gospel of Luke.Less
This chapter analyzes the dying forgiveness prayer of Stephen and the related prayer of the Lukan Jesus. By reading these prayers aside related bodies of literature including Maccabees and the Sermon on the Mount/Plain, it argues that these prayers are for Luke a Christian proprium. They are potentially more radical than Gospel teaching on enemy love, as Tertullian would have recognized, since the plea for forgiveness of undeserving persecutors, more so than enemy love, challenged the framework of cosmic justice, as Marcion would have affirmed. The prayer was frequently read intransitively, as idealizing the one who so prays, without having any effect on the prayer’s object, thereby functioning analogously to the Roman discourse of clemency. Those who read the prayer otherwise landed upon this radical challenge, which explains the prayer’s complicated reception history, including the scribal omission of Jesus’ forgiveness prayer (Luke 23.34a) from the Gospel of Luke.
Ira Katznelson
- Published in print:
- 1993
- Published Online:
- January 2005
- ISBN:
- 9780198279242
- eISBN:
- 9780191601910
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198279248.003.0002
- Subject:
- Political Science, Political Theory
The first of the two main sections of this chapter discusses Marx's goal and the elements of a Marxist tradition, and presents the views of various later scholars (David Little, Steven Lukes, Alvin ...
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The first of the two main sections of this chapter discusses Marx's goal and the elements of a Marxist tradition, and presents the views of various later scholars (David Little, Steven Lukes, Alvin Goulder, Edward Thompson, Leonard Krieger, Georg Lukács, Antonio Gramsci, and others) on these elements. The three distinctive but inter‐related projects elaborated in Marx's aim of reconstructing the post‐capitalist world are examined in detail: the construction of a theory of history to account for the change between epochs on the largest possible scale, which focuses on the struggles between social classes within the twin frame of the development of the forces of production, and the nature of the relationships joining people in the social features of the production process; the building of a model of the economy within the capitalist epoch; and the construction of a social theory capable of inventing explanations about specific capitalist societies (the focus of most of this book). Gramsci elaborated on the most promising lines of inquiry embedded in Marx's historical writings to develop the base–superstructure distinction as a complex web of relations in which the economic, political, and cultural elements of a situation are interconnected, and in which the historicity of social structure is made central. The final section of the chapter explores these issues of Marxist social theory in the work of Edward Thompson, Raymond Williams, Eric Hobsbawm, and G. A. Cohen (who demonstrate the repertoire of alternative theoretical moves developed since Gramsci), and points out that the capacity of Marxism to provide an attractive alternative to the differentiation problematic in studies of the city hinges on the character and persuasiveness of these linkages. In the concluding discussion, the author returns to the issue of the capaciousness of Marxist theory.Less
The first of the two main sections of this chapter discusses Marx's goal and the elements of a Marxist tradition, and presents the views of various later scholars (David Little, Steven Lukes, Alvin Goulder, Edward Thompson, Leonard Krieger, Georg Lukács, Antonio Gramsci, and others) on these elements. The three distinctive but inter‐related projects elaborated in Marx's aim of reconstructing the post‐capitalist world are examined in detail: the construction of a theory of history to account for the change between epochs on the largest possible scale, which focuses on the struggles between social classes within the twin frame of the development of the forces of production, and the nature of the relationships joining people in the social features of the production process; the building of a model of the economy within the capitalist epoch; and the construction of a social theory capable of inventing explanations about specific capitalist societies (the focus of most of this book). Gramsci elaborated on the most promising lines of inquiry embedded in Marx's historical writings to develop the base–superstructure distinction as a complex web of relations in which the economic, political, and cultural elements of a situation are interconnected, and in which the historicity of social structure is made central. The final section of the chapter explores these issues of Marxist social theory in the work of Edward Thompson, Raymond Williams, Eric Hobsbawm, and G. A. Cohen (who demonstrate the repertoire of alternative theoretical moves developed since Gramsci), and points out that the capacity of Marxism to provide an attractive alternative to the differentiation problematic in studies of the city hinges on the character and persuasiveness of these linkages. In the concluding discussion, the author returns to the issue of the capaciousness of Marxist theory.
Catherine Playoust and Ellen Bradshaw Aitken
- Published in print:
- 2008
- Published Online:
- January 2009
- ISBN:
- 9780195380040
- eISBN:
- 9780199869077
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195380040.003.0010
- Subject:
- Religion, Religion and Society, World Religions
Christian literature of the first and second centuries CE contains few references to unborn children; where they are found, however, the unborn become an important rhetorical site for constructing ...
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Christian literature of the first and second centuries CE contains few references to unborn children; where they are found, however, the unborn become an important rhetorical site for constructing relationships between competing religious groups. The Gospel of Matthew’s genealogy for the unborn Jesus provides him with a rich and contended heritage that displays his destiny as well as his origin. In the Gospel of Luke, the narrative of the joyful recognition of the unborn Jesus in Mary’s womb by the unborn John the Baptist establishes not only the relationship between Jesus and John as adults but also the place of John’s disciples within the Christian movement. The second-century Protevangelium of James tells of Mary’s perception of “two peoples” in her womb, one lamenting and the other rejoicing; these “peoples” signify divergent social and religious responses to Jesus. The practices of joy and lamentation as projected onto the unborn provide a means for negotiating religious differences and shaping a genealogy of religious origins.Less
Christian literature of the first and second centuries CE contains few references to unborn children; where they are found, however, the unborn become an important rhetorical site for constructing relationships between competing religious groups. The Gospel of Matthew’s genealogy for the unborn Jesus provides him with a rich and contended heritage that displays his destiny as well as his origin. In the Gospel of Luke, the narrative of the joyful recognition of the unborn Jesus in Mary’s womb by the unborn John the Baptist establishes not only the relationship between Jesus and John as adults but also the place of John’s disciples within the Christian movement. The second-century Protevangelium of James tells of Mary’s perception of “two peoples” in her womb, one lamenting and the other rejoicing; these “peoples” signify divergent social and religious responses to Jesus. The practices of joy and lamentation as projected onto the unborn provide a means for negotiating religious differences and shaping a genealogy of religious origins.
Nathan MacDonald
- Published in print:
- 2008
- Published Online:
- January 2009
- ISBN:
- 9780199546527
- eISBN:
- 9780191720215
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199546527.003.0009
- Subject:
- Religion, Biblical Studies
Recent scholarship on food in the New Testament has tended to highlight the relationship of Christian and Jewish meals in the first century AD to Graeco-Roman meals. This too often obscures the ...
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Recent scholarship on food in the New Testament has tended to highlight the relationship of Christian and Jewish meals in the first century AD to Graeco-Roman meals. This too often obscures the relationship that these meals have with the Old Testament Scriptures and Jewish tradition. A brief examination of the Lucan theme of reversal, the juxtaposition of table and court in Mark, and the Pauline presentation of the Lord's Supper in 1 Corinthians show that there are a number of important links with understandings of food and its symbolism found in the Old TestamentLess
Recent scholarship on food in the New Testament has tended to highlight the relationship of Christian and Jewish meals in the first century AD to Graeco-Roman meals. This too often obscures the relationship that these meals have with the Old Testament Scriptures and Jewish tradition. A brief examination of the Lucan theme of reversal, the juxtaposition of table and court in Mark, and the Pauline presentation of the Lord's Supper in 1 Corinthians show that there are a number of important links with understandings of food and its symbolism found in the Old Testament
Marten Stol
- Published in print:
- 2008
- Published Online:
- January 2009
- ISBN:
- 9780195380040
- eISBN:
- 9780199869077
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195380040.003.0009
- Subject:
- Religion, Religion and Society, World Religions
This essay is a historical and philological investigation of reproduction as it was understood in ancient Near East societies. It explores the differences in embryology as conceived by various ...
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This essay is a historical and philological investigation of reproduction as it was understood in ancient Near East societies. It explores the differences in embryology as conceived by various cultures in the ancient Near East (primarily among the Babylonians, Assyrians, and Israelites) and their points of similarity. Embryological theories run the gamut from “high” science, with truths still accepted, to superstitions that said that female fetuses were carried on their mother’s left sides, required a longer pregnancy, and drained their mothers’ strength more than did male fetuses.Less
This essay is a historical and philological investigation of reproduction as it was understood in ancient Near East societies. It explores the differences in embryology as conceived by various cultures in the ancient Near East (primarily among the Babylonians, Assyrians, and Israelites) and their points of similarity. Embryological theories run the gamut from “high” science, with truths still accepted, to superstitions that said that female fetuses were carried on their mother’s left sides, required a longer pregnancy, and drained their mothers’ strength more than did male fetuses.
F. E. Peters
- Published in print:
- 2010
- Published Online:
- January 2011
- ISBN:
- 9780199747467
- eISBN:
- 9780199894796
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199747467.003.0003
- Subject:
- Religion, World Religions
This chapter flows from the proposition that critical history attempts to apply criteria of facticity to literary texts and that redaction criticism in particular looks for traces of editorial ...
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This chapter flows from the proposition that critical history attempts to apply criteria of facticity to literary texts and that redaction criticism in particular looks for traces of editorial activity — redactional fingerprints — on the work. Two cases in point: the Gospels’ Infancy Narratives dealing with Jesus’ birth and early years and the parallel passages in Muhammad’s Life concerning the Prophet’s earliest years in Mecca. Both the supernatural elements and the tendentiousness in the texts indicate that in both instances the reader is in the presence of myth and legend rather than history.Less
This chapter flows from the proposition that critical history attempts to apply criteria of facticity to literary texts and that redaction criticism in particular looks for traces of editorial activity — redactional fingerprints — on the work. Two cases in point: the Gospels’ Infancy Narratives dealing with Jesus’ birth and early years and the parallel passages in Muhammad’s Life concerning the Prophet’s earliest years in Mecca. Both the supernatural elements and the tendentiousness in the texts indicate that in both instances the reader is in the presence of myth and legend rather than history.
Shelly Matthews
- Published in print:
- 2010
- Published Online:
- September 2010
- ISBN:
- 9780195393323
- eISBN:
- 9780199866618
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195393323.003.0001
- Subject:
- Religion, Church History
This chapter situates Acts within debates concerning the Jews in Acts, Acts’ view of empire, and the possibility that Acts, along with canonical Luke chapters 1 and 2, are written in response to ...
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This chapter situates Acts within debates concerning the Jews in Acts, Acts’ view of empire, and the possibility that Acts, along with canonical Luke chapters 1 and 2, are written in response to Marcion. It argues that the rhetorical method of Acts is to depict nonbelieving Jews as murderous and subversive and to underscore the compatibility of Christianity with the Roman Empire. It then refines arguments of Knox and Tyson concerning the role of Marcion in the final form of Acts, by offering an alternate model of heresy, thus making it possible to understand Luke-Acts as responding to “marcionite” ideas, without pinpointing them to the time of Marcion’s ministry in the East. Finally, by underscoring the martial imagery and rhetoric of vengeance that infuses Luke 1–2, it notes the perfect suitability of this Gospel preface in refuting marcionite associations of Gospel with mercy and peace.Less
This chapter situates Acts within debates concerning the Jews in Acts, Acts’ view of empire, and the possibility that Acts, along with canonical Luke chapters 1 and 2, are written in response to Marcion. It argues that the rhetorical method of Acts is to depict nonbelieving Jews as murderous and subversive and to underscore the compatibility of Christianity with the Roman Empire. It then refines arguments of Knox and Tyson concerning the role of Marcion in the final form of Acts, by offering an alternate model of heresy, thus making it possible to understand Luke-Acts as responding to “marcionite” ideas, without pinpointing them to the time of Marcion’s ministry in the East. Finally, by underscoring the martial imagery and rhetoric of vengeance that infuses Luke 1–2, it notes the perfect suitability of this Gospel preface in refuting marcionite associations of Gospel with mercy and peace.
John E. Cort
- Published in print:
- 2009
- Published Online:
- February 2010
- ISBN:
- 9780195385021
- eISBN:
- 9780199869770
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195385021.003.0005
- Subject:
- Religion, Religion and Society, World Religions
Narratives of the miraculous or otherwise special origin of icons betray anxiety about the authenticity of icons. This chapter investigates the Shvetambara narratives of a sandalwood icon of ...
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Narratives of the miraculous or otherwise special origin of icons betray anxiety about the authenticity of icons. This chapter investigates the Shvetambara narratives of a sandalwood icon of Mahavira, the twenty‐fourth and final Jina of this period, that was carved during his lifetime. Because it portrayed the Lord while he was still alive—and in fact before he renounced the world and was still a prince, not yet a monk—it is known as the Living Lord (jivantasvami) icon. The existence of both narratives and actual Living Lord icons from the mid‐first millennium CE indicates that we are dealing with a regional icon tradition, one that lasted in western India into the medieval period. Since the icons all derive their legitimacy (and, in many cases, their iconography) from a single icon, and so all are copies of the single original icon, this is analyzed as an example of a “replication cult.” The iconography of the Living Lord icons—standing with unbent body and arms at side, and wearing a crown and royal robes—bears strong resemblances to the contemporaneous iconography in western India of Vishnu, Surya, and some Buddha icons. Further, the fact that the Jains, Buddhists, and Pancharatra (P_ñcar_tra) Vaishnavas all developed sets of twenty‐four deities further indicates the ways these traditions interacted. The Living Lord replication cult is an example of one of the several ways that the Jains expanded their pantheon beyond the standard icons of the twenty‐four Jinas. Other examples are the Digambara cult of Gommateshvara (Gommate_vara) B_hubali, the Shvetambara cult of Simandhara Svami, and the worship of either anthropomorphic or footprint icons of deceased monks. A central character in the narrative of the lifetime icon of Mahavira was King Udayana. This same king figures prominently in a Buddhist narrative of a lifetime icon of the Buddha Shakyamuni. The Buddhist narrative duplicates itself, and involves also the story of King Prasenajit and another lifetime icon of the Buddha. Analysis of narratives of lifetime icons in these two religions leads to a comparative analysis involving Christian defenses of icons through narratives of lifetime icons of Christ and Mary: the Mandylion, the Veronica handkerchief relic, the Turin shroud, and the tradition of icons of Christ and Mary painted by Luke. Narratives from the Hindu, Greek, and Semitic traditions of the “self‐born” (called svayambhu in Hinduism) icons also fit within this interpretive frame of narratives that counter anxiety about icons.Less
Narratives of the miraculous or otherwise special origin of icons betray anxiety about the authenticity of icons. This chapter investigates the Shvetambara narratives of a sandalwood icon of Mahavira, the twenty‐fourth and final Jina of this period, that was carved during his lifetime. Because it portrayed the Lord while he was still alive—and in fact before he renounced the world and was still a prince, not yet a monk—it is known as the Living Lord (jivantasvami) icon. The existence of both narratives and actual Living Lord icons from the mid‐first millennium CE indicates that we are dealing with a regional icon tradition, one that lasted in western India into the medieval period. Since the icons all derive their legitimacy (and, in many cases, their iconography) from a single icon, and so all are copies of the single original icon, this is analyzed as an example of a “replication cult.” The iconography of the Living Lord icons—standing with unbent body and arms at side, and wearing a crown and royal robes—bears strong resemblances to the contemporaneous iconography in western India of Vishnu, Surya, and some Buddha icons. Further, the fact that the Jains, Buddhists, and Pancharatra (P_ñcar_tra) Vaishnavas all developed sets of twenty‐four deities further indicates the ways these traditions interacted. The Living Lord replication cult is an example of one of the several ways that the Jains expanded their pantheon beyond the standard icons of the twenty‐four Jinas. Other examples are the Digambara cult of Gommateshvara (Gommate_vara) B_hubali, the Shvetambara cult of Simandhara Svami, and the worship of either anthropomorphic or footprint icons of deceased monks. A central character in the narrative of the lifetime icon of Mahavira was King Udayana. This same king figures prominently in a Buddhist narrative of a lifetime icon of the Buddha Shakyamuni. The Buddhist narrative duplicates itself, and involves also the story of King Prasenajit and another lifetime icon of the Buddha. Analysis of narratives of lifetime icons in these two religions leads to a comparative analysis involving Christian defenses of icons through narratives of lifetime icons of Christ and Mary: the Mandylion, the Veronica handkerchief relic, the Turin shroud, and the tradition of icons of Christ and Mary painted by Luke. Narratives from the Hindu, Greek, and Semitic traditions of the “self‐born” (called svayambhu in Hinduism) icons also fit within this interpretive frame of narratives that counter anxiety about icons.
STEVEN LUKES
- Published in print:
- 2011
- Published Online:
- January 2013
- ISBN:
- 9780197264904
- eISBN:
- 9780191754081
- Item type:
- chapter
- Publisher:
- British Academy
- DOI:
- 10.5871/bacad/9780197264904.003.0009
- Subject:
- History, Historiography
Leszek Kolakowski, an eminent philosopher known mainly outside his native Poland for Main Currents of Marxism, was an enormously influential public figure in Poland. He was awarded the Order of the ...
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Leszek Kolakowski, an eminent philosopher known mainly outside his native Poland for Main Currents of Marxism, was an enormously influential public figure in Poland. He was awarded the Order of the White Eagle when Poland was liberated and went into exile in 1968, first to North America, where he continued to give active support and advice to Solidarity, and then to Oxford. Kolakowski, who became a Fellow of the British Academy in 1980, was buried in Poland with military honours and a minute's silence in the national Parliament. Obituary by Steven Lukes FBA.Less
Leszek Kolakowski, an eminent philosopher known mainly outside his native Poland for Main Currents of Marxism, was an enormously influential public figure in Poland. He was awarded the Order of the White Eagle when Poland was liberated and went into exile in 1968, first to North America, where he continued to give active support and advice to Solidarity, and then to Oxford. Kolakowski, who became a Fellow of the British Academy in 1980, was buried in Poland with military honours and a minute's silence in the national Parliament. Obituary by Steven Lukes FBA.
Steven Lukes and Quentin Skinner
- Published in print:
- 2003
- Published Online:
- January 2013
- ISBN:
- 9780197262788
- eISBN:
- 9780191754210
- Item type:
- chapter
- Publisher:
- British Academy
- DOI:
- 10.5871/bacad/9780197262788.003.0012
- Subject:
- History, Historiography
Martin Hollis, a philosopher with an unshakeable belief in the power of reason, was Professor of Philosophy at the University of East Anglia and was elected Fellow of the British Academy in 1990. He ...
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Martin Hollis, a philosopher with an unshakeable belief in the power of reason, was Professor of Philosophy at the University of East Anglia and was elected Fellow of the British Academy in 1990. He contributed logical puzzles to the New Scientist, and his most important books included Models of Man and The Cunning of Reason. Obituary by Steven Lukes FBA and Quentin Skinner FBA.Less
Martin Hollis, a philosopher with an unshakeable belief in the power of reason, was Professor of Philosophy at the University of East Anglia and was elected Fellow of the British Academy in 1990. He contributed logical puzzles to the New Scientist, and his most important books included Models of Man and The Cunning of Reason. Obituary by Steven Lukes FBA and Quentin Skinner FBA.
G. B. Caird
L. D. Hurst (ed.)
- Published in print:
- 1995
- Published Online:
- February 2006
- ISBN:
- 9780198263883
- eISBN:
- 9780191603372
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198263880.003.0002
- Subject:
- Religion, Theology
This chapter explores the plan of salvation as developed by the New Testament writers. The Old Testament scriptures foretold that God would one day come upon the stage of human history through His ...
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This chapter explores the plan of salvation as developed by the New Testament writers. The Old Testament scriptures foretold that God would one day come upon the stage of human history through His chosen people, Israel. Among the New Testament writers, Luke provided the most explicit accounts of this event. His theology is summarized into a seven-point scheme, which is used to question other New Testament authors about the framework and assumptions of their theology. It is shown that C.H. Dodd found a pattern of exegesis among the New Testament writers by which certain important Old Testament contexts enhanced the themes of Israel’s suffering, the new Israel, the righteous sufferer, and the Exodus.Less
This chapter explores the plan of salvation as developed by the New Testament writers. The Old Testament scriptures foretold that God would one day come upon the stage of human history through His chosen people, Israel. Among the New Testament writers, Luke provided the most explicit accounts of this event. His theology is summarized into a seven-point scheme, which is used to question other New Testament authors about the framework and assumptions of their theology. It is shown that C.H. Dodd found a pattern of exegesis among the New Testament writers by which certain important Old Testament contexts enhanced the themes of Israel’s suffering, the new Israel, the righteous sufferer, and the Exodus.
Christopher Bryan
- Published in print:
- 2005
- Published Online:
- July 2005
- ISBN:
- 9780195183344
- eISBN:
- 9780199835584
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195183347.003.0007
- Subject:
- Religion, Early Christian Studies
Luke’s primary purpose is theological, but he is also interested in preparing his readers for persecution, whatever its source, and he is concerned with “legitimation”: the process whereby those who ...
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Luke’s primary purpose is theological, but he is also interested in preparing his readers for persecution, whatever its source, and he is concerned with “legitimation”: the process whereby those who become members of a new order need to have it explained and justified, especially if they have commitments that bind them to the old. Luke portrays some Roman officials negatively; he portrays many more positively. As Luke’s narrative begins, Mary’s obedience to Caesar is God’s instrument, bringing her to the place where she may fulfill God’s purpose; as it ends, Paul’s Roman citizenship is God’s instrument, protecting him and bringing him to proclaim the gospel in Rome. 1 Peter tells believers to “honor” the Emperor, though they are to “fear” no one but God. The seer of Revelation attacks Rome for what he sees as its idolatry (worship of emperor and empire), but even he does not counsel resistance to Rome or rebellion.Less
Luke’s primary purpose is theological, but he is also interested in preparing his readers for persecution, whatever its source, and he is concerned with “legitimation”: the process whereby those who become members of a new order need to have it explained and justified, especially if they have commitments that bind them to the old. Luke portrays some Roman officials negatively; he portrays many more positively. As Luke’s narrative begins, Mary’s obedience to Caesar is God’s instrument, bringing her to the place where she may fulfill God’s purpose; as it ends, Paul’s Roman citizenship is God’s instrument, protecting him and bringing him to proclaim the gospel in Rome. 1 Peter tells believers to “honor” the Emperor, though they are to “fear” no one but God. The seer of Revelation attacks Rome for what he sees as its idolatry (worship of emperor and empire), but even he does not counsel resistance to Rome or rebellion.
Jennifer A. Glancy
- Published in print:
- 2002
- Published Online:
- November 2003
- ISBN:
- 9780195136098
- eISBN:
- 9780199834228
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195136098.003.0005
- Subject:
- Religion, History of Christianity
Because so many of Jesus’ sayings, especially his parables, feature the figure of the slave, they create the impression that Jesus was as familiar with the everyday world of slaveholding and ...
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Because so many of Jesus’ sayings, especially his parables, feature the figure of the slave, they create the impression that Jesus was as familiar with the everyday world of slaveholding and enslavement as with the worlds of farming and fishing. The parables represent slaves in managerial roles, as subject to corporal punishment and other kinds of physical abuse, and, on the basis of faithful or unfaithful service, as praiseworthy or blameworthy. Although parables in the Gospels of Luke and Matthew rely heavily on the figure of the slave, it is likely that that an emphasis on slavery featured in Jesus’ own discourse. The parables attributed to Jesus reinforce other evidence concerning the practice and ideology of slavery in the early Roman Empire.Less
Because so many of Jesus’ sayings, especially his parables, feature the figure of the slave, they create the impression that Jesus was as familiar with the everyday world of slaveholding and enslavement as with the worlds of farming and fishing. The parables represent slaves in managerial roles, as subject to corporal punishment and other kinds of physical abuse, and, on the basis of faithful or unfaithful service, as praiseworthy or blameworthy. Although parables in the Gospels of Luke and Matthew rely heavily on the figure of the slave, it is likely that that an emphasis on slavery featured in Jesus’ own discourse. The parables attributed to Jesus reinforce other evidence concerning the practice and ideology of slavery in the early Roman Empire.
John Reumann
- Published in print:
- 1991
- Published Online:
- October 2011
- ISBN:
- 9780198262015
- eISBN:
- 9780191682285
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198262015.003.0016
- Subject:
- Religion, Biblical Studies
This chapter looks at The Book of Acts again, briefly, in its own right. Sometimes Luke-Acts has been treated as one. Sometimes each book is taken up separately, the way the canonical arrangement ...
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This chapter looks at The Book of Acts again, briefly, in its own right. Sometimes Luke-Acts has been treated as one. Sometimes each book is taken up separately, the way the canonical arrangement presents them. In The Oxford Bible Series, Acts has been referred to in fixing Luke's Gospel as to place and time. There are also connections between Acts and Paul, Acts and Peter, and Acts and Timothy. By its contents and location in the canon, the Book of Acts links the gospels with the epistles, Jesus with the Church, a time when Jesus went about doing good and healing with a time when Christians are also to do good and heal all in light of God's benefactions. However, for Luke, the experiences, even though he moulded them into a certain unity, were too powerful to be put into a neat uniformity of doctrine.Less
This chapter looks at The Book of Acts again, briefly, in its own right. Sometimes Luke-Acts has been treated as one. Sometimes each book is taken up separately, the way the canonical arrangement presents them. In The Oxford Bible Series, Acts has been referred to in fixing Luke's Gospel as to place and time. There are also connections between Acts and Paul, Acts and Peter, and Acts and Timothy. By its contents and location in the canon, the Book of Acts links the gospels with the epistles, Jesus with the Church, a time when Jesus went about doing good and healing with a time when Christians are also to do good and heal all in light of God's benefactions. However, for Luke, the experiences, even though he moulded them into a certain unity, were too powerful to be put into a neat uniformity of doctrine.
Jeffrey A. Trumbower
- Published in print:
- 2001
- Published Online:
- November 2003
- ISBN:
- 9780195140996
- eISBN:
- 9780199834747
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195140990.003.0003
- Subject:
- Religion, Theology
Chapter two scours the New Testament and other Christian literature, of roughly the same era, for passages in which there is a discussion of the possibility of salvation after death. Luke's parable ...
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Chapter two scours the New Testament and other Christian literature, of roughly the same era, for passages in which there is a discussion of the possibility of salvation after death. Luke's parable of the rich man and Lazarus (Luke 16:19–31) appears to cut off the possibility, while several comments in Paul and 1 Peter seem to indicate that there might be hope for salvation beyond the grave. Statements in Paul's letters have been interpreted to justify vicarious baptism for the dead (practiced by later Marcionites), and universal salvation. The chapter ends with a discussion of two key texts that envision a scene of the final judgment in which the Christian saints are given the opportunity to rescue selected sinners from hell: the Apocalypse of Peter and the Sibylline Oracles.Less
Chapter two scours the New Testament and other Christian literature, of roughly the same era, for passages in which there is a discussion of the possibility of salvation after death. Luke's parable of the rich man and Lazarus (Luke 16:19–31) appears to cut off the possibility, while several comments in Paul and 1 Peter seem to indicate that there might be hope for salvation beyond the grave. Statements in Paul's letters have been interpreted to justify vicarious baptism for the dead (practiced by later Marcionites), and universal salvation. The chapter ends with a discussion of two key texts that envision a scene of the final judgment in which the Christian saints are given the opportunity to rescue selected sinners from hell: the Apocalypse of Peter and the Sibylline Oracles.
Peter Slade
- Published in print:
- 2009
- Published Online:
- February 2010
- ISBN:
- 9780195372625
- eISBN:
- 9780199871728
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195372625.003.0006
- Subject:
- Religion, Religion and Society
Mission Mississippi considers their morning prayer meetings essential to its work of reconciliation. Taking the claim of these Mississippi Christians seriously, and informed by the research into ...
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Mission Mississippi considers their morning prayer meetings essential to its work of reconciliation. Taking the claim of these Mississippi Christians seriously, and informed by the research into support groups by the sociologist Robert Wuthnow, the theology of Dietrich Bonhoeffer, and the biblical scholarship of Stephen Fowl and Luke Timothy Johnson, an understanding emerges of Mission Mississippi's practice of interracial intercessory prayer that prophetically challenges the idolatry of the Closed Society and its closed churches. Participants in the prayer meetings form interracial networks that engage in the foundational practice of Christian friendship—listening graciously to each other's stories, and narrating them as part of the drama of salvation. In praying for the world, the fellowship of the friends of God identify with the other, extending to them the friendship of God at the same time as drawing them into the fellowship of the radical open friendship of Jesus.Less
Mission Mississippi considers their morning prayer meetings essential to its work of reconciliation. Taking the claim of these Mississippi Christians seriously, and informed by the research into support groups by the sociologist Robert Wuthnow, the theology of Dietrich Bonhoeffer, and the biblical scholarship of Stephen Fowl and Luke Timothy Johnson, an understanding emerges of Mission Mississippi's practice of interracial intercessory prayer that prophetically challenges the idolatry of the Closed Society and its closed churches. Participants in the prayer meetings form interracial networks that engage in the foundational practice of Christian friendship—listening graciously to each other's stories, and narrating them as part of the drama of salvation. In praying for the world, the fellowship of the friends of God identify with the other, extending to them the friendship of God at the same time as drawing them into the fellowship of the radical open friendship of Jesus.
Beth Kreitzer
- Published in print:
- 2004
- Published Online:
- January 2005
- ISBN:
- 9780195166545
- eISBN:
- 9780199835188
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/019516654X.003.0005
- Subject:
- Religion, History of Christianity
This chapter explores Lutheran sermons on Mary in chapter 2 of Luke’s gospel. Mary’s role as a parent is emphasized. She shows parents that they should raise their children lovingly, be good ...
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This chapter explores Lutheran sermons on Mary in chapter 2 of Luke’s gospel. Mary’s role as a parent is emphasized. She shows parents that they should raise their children lovingly, be good examples, bring them to church, and treat them as treasures from God. It was less important for authors to use sermons to tutor wives and mothers in appropriate conduct, than it was to promote peace and harmony between rulers and subjects, the pastor and his congregation, and parents and children.Less
This chapter explores Lutheran sermons on Mary in chapter 2 of Luke’s gospel. Mary’s role as a parent is emphasized. She shows parents that they should raise their children lovingly, be good examples, bring them to church, and treat them as treasures from God. It was less important for authors to use sermons to tutor wives and mothers in appropriate conduct, than it was to promote peace and harmony between rulers and subjects, the pastor and his congregation, and parents and children.
Joseph B. Atkins
- Published in print:
- 2020
- Published Online:
- September 2021
- ISBN:
- 9780813180106
- eISBN:
- 9780813180113
- Item type:
- book
- Publisher:
- University Press of Kentucky
- DOI:
- 10.5810/kentucky/9780813180106.001.0001
- Subject:
- Film, Television and Radio, Film
Harry Dean Stanton (1926--2017) got his start in Hollywood in TV productions such as Zane Grey Theater and Gunsmoke. After a series of minor parts in forgettable westerns, he gradually began to get ...
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Harry Dean Stanton (1926--2017) got his start in Hollywood in TV productions such as Zane Grey Theater and Gunsmoke. After a series of minor parts in forgettable westerns, he gradually began to get film roles that showcased his laid-back acting style, appearing in Cool Hand Luke (1967), Kelly's Heroes (1970), The Godfather: Part II (1974), and Alien (1979). He became a headliner in the eighties -- starring in Wim Wenders's moving Paris, Texas (1984) and Alex Cox's Repo Man (1984) -- but it was his extraordinary skill as a character actor that established him as a revered cult figure and kept him in demand throughout his career. Joseph B. Atkins unwinds Stanton's enigmatic persona in the first biography of the man Vanity Fair memorialized as "the philosopher poet of character acting." He sheds light on Stanton's early life in West Irvine, Kentucky, exploring his difficult relationship with his Baptist parents, his service in the Navy, and the events that inspired him to drop out of college and pursue acting. Atkins also chronicles Stanton's early years in California, describing how he honed his craft at the renowned Pasadena Playhouse before breaking into television and movies. In addition to examining the actor's acclaimed body of work, Atkins also explores Harry Dean Stanton as a Hollywood legend, following his years rooming with Jack Nicholson, partying with David Crosby and Mama Cass, jogging with Bob Dylan, and playing poker with John Huston. "HD Stanton" was scratched onto the wall of a jail cell in Easy Rider (1969) and painted on an exterior concrete wall in Drive, He Said (1971). Critic Roger Ebert so admired the actor that he suggested the "Stanton-Walsh Rule," which states that "no movie featuring either Harry Dean Stanton or M. Emmet Walsh in a supporting role can be altogether bad." Harry Dean Stanton is often remembered for his crowd-pleasing roles in movies like Pretty in Pink (1986) or Escape from New York (1981), but this impassioned biography illuminates the entirety of his incredible sixty-year career. Drawing on interviews with the actor's friends, family, and colleagues, this much-needed book offers an unprecedented look at a beloved figure.Less
Harry Dean Stanton (1926--2017) got his start in Hollywood in TV productions such as Zane Grey Theater and Gunsmoke. After a series of minor parts in forgettable westerns, he gradually began to get film roles that showcased his laid-back acting style, appearing in Cool Hand Luke (1967), Kelly's Heroes (1970), The Godfather: Part II (1974), and Alien (1979). He became a headliner in the eighties -- starring in Wim Wenders's moving Paris, Texas (1984) and Alex Cox's Repo Man (1984) -- but it was his extraordinary skill as a character actor that established him as a revered cult figure and kept him in demand throughout his career. Joseph B. Atkins unwinds Stanton's enigmatic persona in the first biography of the man Vanity Fair memorialized as "the philosopher poet of character acting." He sheds light on Stanton's early life in West Irvine, Kentucky, exploring his difficult relationship with his Baptist parents, his service in the Navy, and the events that inspired him to drop out of college and pursue acting. Atkins also chronicles Stanton's early years in California, describing how he honed his craft at the renowned Pasadena Playhouse before breaking into television and movies. In addition to examining the actor's acclaimed body of work, Atkins also explores Harry Dean Stanton as a Hollywood legend, following his years rooming with Jack Nicholson, partying with David Crosby and Mama Cass, jogging with Bob Dylan, and playing poker with John Huston. "HD Stanton" was scratched onto the wall of a jail cell in Easy Rider (1969) and painted on an exterior concrete wall in Drive, He Said (1971). Critic Roger Ebert so admired the actor that he suggested the "Stanton-Walsh Rule," which states that "no movie featuring either Harry Dean Stanton or M. Emmet Walsh in a supporting role can be altogether bad." Harry Dean Stanton is often remembered for his crowd-pleasing roles in movies like Pretty in Pink (1986) or Escape from New York (1981), but this impassioned biography illuminates the entirety of his incredible sixty-year career. Drawing on interviews with the actor's friends, family, and colleagues, this much-needed book offers an unprecedented look at a beloved figure.
Matthew Thiessen
- Published in print:
- 2011
- Published Online:
- September 2011
- ISBN:
- 9780199793563
- eISBN:
- 9780199914456
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199793563.003.0005
- Subject:
- Religion, Judaism
Chapter Five argues that disputes over how to construct Jewish identity continued in the early Christian movement. The different forms of the Gentile mission, one which required that Gentiles undergo ...
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Chapter Five argues that disputes over how to construct Jewish identity continued in the early Christian movement. The different forms of the Gentile mission, one which required that Gentiles undergo circumcision and conversion to Judaism, and one which required Gentiles to live like godly Gentiles, depended upon two different conceptions of Jewish identity—one which was open to the possibility of conversion, and one which was not. The author of the gospel of Luke and the Acts of the Apostles believed that Jewish followers of Jesus should continue to observe the Jewish law, but that Gentile followers of Jesus could not become Jews. According to Luke, the God of Israel addressed the Gentile problem by purifying their suspect genealogy through the gift of the Holy Spirit.Less
Chapter Five argues that disputes over how to construct Jewish identity continued in the early Christian movement. The different forms of the Gentile mission, one which required that Gentiles undergo circumcision and conversion to Judaism, and one which required Gentiles to live like godly Gentiles, depended upon two different conceptions of Jewish identity—one which was open to the possibility of conversion, and one which was not. The author of the gospel of Luke and the Acts of the Apostles believed that Jewish followers of Jesus should continue to observe the Jewish law, but that Gentile followers of Jesus could not become Jews. According to Luke, the God of Israel addressed the Gentile problem by purifying their suspect genealogy through the gift of the Holy Spirit.
