مرکزی صفحہ Biblical Theology Bulletin: A Journal of Bible and Culture (Biblical Theology... Book Review: To Set at Liberty: Essays on Early Chris-tianity and Its Social World in Honor of John...
Biblical Theology Bulletin: A Journal of Bible and Culture (Biblical Theology Bulletin: A Journal of Bible and Theology) 2017 / 08 Vol. 47; Iss. 3
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Book Reviews trees, virgins & virginity, viticulture, wealth & poverty, weapons, widows & orphans, wild animals & hunting. Each entry mentions relevant terms in original languages and illustrative primary texts, along with a basic bibliography—a procedure that provides an instructive starting point for further investigation. To Yamauchi’s excellent essay on magic can now be added the important recent survey by Marco Frenschkowski, Magie im antiken Christentum (Stuttgart: Hiersemann, 2016). With such abundance it may seem unappreciative to quibble about what is not included, but I’ll venture to suggest several topics that might be added or more fully developed in future editions. These would include alms & almsgiving, amulets and apotropaics, associations, burial customs, class and class structures, climate, coinage, deviance, emotions, evil eye, family and household, health & illness, hospitality, ingroups & outgroups, judicial systems, labor & divisions of labor, natural disasters, occupations, patronage & clientism, poverty & wealth, prayer, prejudice, prices & wages, ritual, sanitation, status and rank, technology, temples & places of worship, and witchcraft. This splendid reference tool is a significant achievement in the clarification of everyday realities in biblical and CircumMediterranean antiquity. We owe the editors and contributors a hearty “well done!” and Hendrickson an enthusiastic “bravo!” for making it available at a manageable price, especially to those of limited means. The utility and extremely modest price ($24.95 per volume) of this instructive reference tool should guarantee it wellthumbed usage in the libraries of students, scholars, pastors, and general readers. John H. Elliott University of San Francisco 182 San Francisco, CA 94117-1080 To Set at Liberty: Essays on Early Christianity and Its Social World in Honor of John H. Elliott. Edited by Stephen K. Black. The Social World of Biblical Antiquity, Second Series 11. Sheffield, UK: ; Sheffield Phoenix Press, 2014. Pp. xii + 399. Cloth, $120.00. This collection consists of an “Introduction,” by Stephen K. Black, an “Encomium,” by Norman K. Gottwald, and twenty additional articles by scholars from many countries around the world. The collection as a whole testifies to the profound impact of John H. Elliott’s scholarship, teaching, activism. David E. Aune’s “The Use of the Term ‘Magic’ as a Socio-Religious Category in the Study of the Greco-Roman World and Early Christianity,” concludes that “magic” as a category is not useful for assessing ancient texts, and that problems arise when scholars confuse third order concepts with first and second order concepts. S. Scott Barthcy argues, in “‘Stickless’ in Corinth: How Paul Sought to Recover His Authority,” that Paul’s leadership style, which disrupted patterns of “domination, retaliation, and punishment” (p. 34), caused difficulties for between adherents to the Jesus movement and their family members who did not join the movement. In “The Characterization of the Rich in James 5,” Alicia J. Batten argues that James feminizes the rich men of the group of Jesus followers by suggesting that they publicly mourn, overindulge in food, are too concerned with their appearance, and are not self-controlled. Stephen K. Black, “Ethnic Judeans and Christian Identity Formation in John Chrysostom’s Adversus Ioudaios,” argues that, while Chrysostom suggests that Judeans must forfeit their ethnic identity to become Christian, other ethnic groups also must forfeit ethnic identities to be part of the new affiliation. Zeba A. Crook, “Manufacturing Memory and Community: Luke 7.36– 50,” uses social memory theory to argue that Luke’s account of the anointing of Jesus’ feet is a manufactured memory meant to reinforce community priorities of forgiveness of sinners, inclusion of women, and the sharing of communal meals. Richard E. DeMaris’s “The Gospel of Mark as Therapeutic Ritual Script,” suggests that Catherine Bell’s notion of “Rites of Affliction” unites the two halves of Mark. Like Greek tragedy, the performance of Mark’s script solidified social bonds among its hearers, was likely recited as part of healing rituals, and offered a new purity system to replace what was lost with the destruction of the Temple. Jonathan A. Draper, “Disease, Table and Economy in Luke 16.1931,” reads the story of the Rich Man and Lazarus through Mary Douglas’ theory of the social body, concluding that the Rich Man’s heightened concern for purity is due to Roman presence in Galilee and Judea. Dennis C. Duling, “Following Your Nose: Socio-Historical and Social-Scientific Directions in New Testament Osmology,” provides an overview of research on the anthropology of sensory data, a sense of the various smells one would encounter in the ancient world, and a brief survey of biblical passages dealing with smell. Philip F. Esler, “Beware the Messiah! Psalms of Solomon 17 and the Death of Jesus,” undertakes a “thought experiment” in which he suggests that the priests at Jerusalem and/or the Roman administration had a copy of Psalms of Solomon 17, read Jesus’ claims and actions against it, and concluded that it was necessary B I B L I C A L T H E O L O G Y B U L L E T I N • V O L U M E 4 7 • 2 017 • to kill him. David G. Horrell, “‘Honour Everyone . . .’ (1 Peter 2:17): The Social Strategy of 1 Peter and its Significance for Early Christianity,” views 1 Peter 2:17 as the message of the letter in nuce. Christians are to love the siblinghood, honor everyone, including the emperor, but fear only God. Ralph W. Klein, “Resist the King! The Attitude Toward the Emperor in Bel and Dragon and Daniel 1-6,” suggests that each of these accounts are quite critical of foreign kings, mocking them as naïve and hubristic. Stuart L. Love, “Spirit Aggression in the Gospel According to Luke,” uses an anthropological model of spirit aggression to understand Luke primarily to reflect a contest between those filled with a good spirit and those attacked by an evil spirit. James P. Mackey, “What Do the Twin Trials of Jesus Tell Us about Who and What He Was and Was Not?” argues that Jesus was condemned by the Sanhedrin in a legal trial (recorded only in John 11:47–53) in which he was convicted for asserting that he had more authority than Moses to interpret Torah. Bruce J. Malina, “Were There ‘Authors’ in New Testament Times?” contends that the concept of authorship derives from the 18th century and is not useful as a category for biblical scholarship. Halvor Moxnes, “Jesus Beyond Nationalism—In Light of Terrorism,” says that Jesus’ aims were to break through boundaries that distinguish “us” from “them” to form utopian spaces that are not monocultural, in contrast to much ideology underpinning modern nation states. John J. Pilch, “Cross-Cultural Psychology and the Bible: A Model for Understanding Jesus’ Psychological Development,” traces the stages of psychological development of life in MENA cultures. Richard L. Rohrbaugh, “The Social Function of Genealogies in the New Testament and Its World,” lists the many ways in which genealogies served to secure the honor status of groups in collectivist societies. Herman C. Waetjan, “Intimation of the Year of Jubilee in the Parable of the Wicked Tenants,” reads the parable as a mirror held up to elites that sought to get them to view themselves as the tenants, rather than their customary role of absentee owners. The parable suggests that God will remove them and install the poor, indebted peasants on the land in their places. Robert Louis Wilken, “1 Peter 2:13-17 and Martydom,” suggests that 1 Peter’s distinction between honoring the emperor and fearing God provided a rationale for martyrs to refuse worship to the emperor. Ritva H. Williams, “The Interests of the Shrewd Steward and His Interpreters,” shows, through the use of ideological criticism, that the steward in the parable (Luke 16:1-8a), is the character for whom interpreters from the 5th to the 16th century viewed as the character to be emulated. This collection is an interesting mix of articles on topics that cover some, though not all, of Jack Elliott’s range of interests. It is most suitable for graduate students and biblical scholars, though some of the articles would be suitable for incorporation into a course for advanced undergraduates. Eric Stewart Augustana College Rock Island, IL 61201 Micah. By Julia M. O’Brien. Wisdom Commentary 37, Collegeville, MN: Michael Glazier, 2015. Pp. lxii + 141. Cloth, $39.95. The Back Cover claims that this book presents “the best of current feminist bib- lical scholarship” in “serious scholarly engagement with the whole text, not only those texts that explicitly mention women.” Then, in the Foreword, Athalya BrennerIdan confirms this view, stating that the book presents “nonauthoritative, pluralistic viewpoints” written “by women for women and men, of confessional as well as nonconfessional convictions” (p. xvi). The General Editor, Barbara E. Reid, provides a more fully informative Editor’s Introduction to Wisdom Commentary: “She Is a Breath of the Power of God” (Wis 7:25), in which she describes the contents as “A Symphony of Diverse Voices” (p. xx) and guides readers through the multiplicity of methods and approaches encompassed in this feminist wisdom commentary series. The preliminary section of the book then closes with the fully detailed Author’s Introduction: Putting Micah in Context. Here, O’Brien describes how Micah texts have been used to support claims for social justice over many years but follows this by problematizing the notion/s of justice involved, showing her understanding that the concept is not as simple as might appear in terms of aims—equal opportunities or equal outcomes—or execution— how justice might be recognized—and evaluation—who would be in a position to judge this—or have the right to do so. Her personal criteria demand evaluating the varied outcomes generated by deployment of the words of the text in the areas of “gender, race, sexual orientation, ethnic identity, and political status” (p. xl). In particular, she reminds readers that while gender “is made . . . it must appear natural” (p. xl). She offers suggestions as to the possible nature and time of the world behind the text but is comfortable to retain ambiguity about relying on any of the suggested scenarios as being certain while acknowl- 183