A Most Reliable Witness: Essays in Honor of Ross Shepard by Susan Ashbrook Harvey, Nathaniel DesRosiers, Shira L.

By Susan Ashbrook Harvey, Nathaniel DesRosiers, Shira L. Lander, Jacqueline Pastis, Daniel Ullucci

Have fun a trailblazer within the components of girls and faith, Jews and Judaism, and earliest Christianity within the historic Mediterranean

Ross Kraemer is Professor Emerita within the division of spiritual reports at Brown collage. This quantity of essays, conceived and produced through scholars, colleagues, and buddies bears witness to the breadth of her personal scholarly pursuits. participants contain Theodore A. Bergren, Debra Bucher, Lynn Cohick, Mary Rose D’Angelo, Nathaniel P. DesRosiers, Robert Doran, Jennifer Eyl, Paula Fredriksen, John G. Gager, Maxine Grossman, Kim Haines-Eitzen, Susan Ashbrook Harvey, Jordan Kraemer, Robert A. Kraft, Shira L. Lander, Amy-Jill Levine, Susan Marks, E. Ann subject, Renee Levine Melammed, Susan Niditch, Elaine Pagels, Adele Reinhartz, Jordan Rosenblum, Sarah Schwarz, Karen B. Stern, Stanley ok. Stowers, Daniel Ullucci, Arthur Urbano, Heidi Wendt, and Benjamin G. Wright.

Features:
- Articles that study either historical and glossy texts in cross-cultural and trans-historical perspective
- Twenty-eight unique essays on old Judaism, Christianity, and ladies within the Greco-Roman world

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Extra resources for A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (Brown Judaic Studies)

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62). I will address her points in the course of this discussion. 25 26 A Most Reliable Witness dialogue between a lumper and a splitter, however, I propose to reframe “god-fearing” with a different set of considerations. In the cities of Roman antiquity, how did gods and humans interact? ”3 From the “micro”-level of the family to the “macro”-level of the city, ancient gods ran in the blood. For this reason, pantheons coincided with (variously sized) human groups, from the individual domestic unit4 to the wider γένος or ἔθνος.

17 How do we identify all these ancient actors as they comfortably cross these ethnic/cultural/“religious” lines? And do the data themselves give us any assistance in this effort? Some ancient formulations emphasize the “ethnic” aspect, though what we think of as “religious” behaviors would also be entailed: Jews can act “gentilely” or “paganly” (ἐθνικῶς) and pagans can act “Jewishly” (Ἰουδαικῶς) (Gal 2:14); non-Jews can “Judaize” iors that they record. For older discussions, see Schürer, History of the Jewish People, 3:150–76; Louis H.

8. Christopher P. Jones, Kinship Diplomacy in the Ancient World (Revealing Antiquity 12; Cambridge, MA: Harvard University Press, 1999). 9. Peppard, Son of God, 60–67, on empire as family. 10. Tertullian fulminates against the gods’ omnipresence particularly in De Spectaculis and in De Idololatria, in the latter treatise specifying also private family festivities (16), the insignia of civic office (18), military standards (19), education (10), oaths, contracts, and vernacular expressions (20–23).

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