Lacerated Lips and Lush Landscapes: Constructing This-Worldly Theological Identities in the Otherworld

When Irenaeus juxtaposed tradition and heresy, he moved away from the Pauline usage, which centered primarily upon incorrect behavior (See 1 Cor 11: 19, Gal 5 :20). lrenaeus\u27 definition of heresy, however, does not indicate that all early Christians prioritized belief over behavior, or even maintained orthodoxy and orthopraxis as separate categories. In the otherworldly spaces of the apocryphal apocalypses doxa and praxis seem to be intertwined, and little or no distinction is made between belief and behavior. Instead, in the Otherworld the categories of primary importance are righteous/unrighteous, good/evil, Christian/Other. The Otherworld is a place in which sins can be sorted and the identity markers which might have been overlooked or are difficult to see in this world can be seen more clearly. And yet, we are left to wonder how that otherworldly clarity maps onto the lived experience of the ancient audiences of these apocalypses. Thus, we will begin by reflecting upon the ability of these apocalyptic texts to create (and recreate) Christian identity by either describing real categories of people, or by creating the categories themselves, and so prescribing reality. In each of the apocalypses that we will discuss the reader learns that his or her identity is determined for all of eternity by the choices that are made in this world. In this regard, each depiction of the otherworld establishes its own identity markers, isolating certain beliefs and behaviors as distinctively Christian. What is startling about the definitions of Christian belief and practice that emerge from each text is that they are rather expansive, covering far more territory than any creed or council. Our discussion will demonstrate that while creedal definitions of orthodoxy ( as well as the apocalyptic definitions of correct belief that mirror them) were often aimed at labeling specific groups as other, the apocalyptic depictions of the otherworld were attempting to be either exhaustive or open-ended, imagining a host of practices that could be used to frame Christian identity. In these imaginary spaces, the theological identities that were crafted could not simply be summarized by simple binaries like orthodoxy/heterodoxy, oppressed/oppressor, or even sinner/sinless. Instead, the apocalyptic visions, which on the surface seem to deal in dichotomies, paradoxically proliferate a range of Christian practices

Why βίοϛ? : on the relationship between gospel genre and implied audience

This thesis addresses the gap in the scholarly record pertaining to the explicit relationship between gospel genre and implied audience. This thesis challenges the consensus that the canonical gospels were written to/for individual communities/churches and that these documents (gospels) address the specific historical/social circumstances of each community. It is argued in the thesis that the Evangelists chose the genre of biography because it was the genre that was best suited to present the words and deeds of Jesus to the largest possible audience. The central thesis is supported by four lines of evidence: two external and two internal (Chapters 3-6). Furthermore, the thesis is bolstered by a new typology for Greco-Roman biography that arranges the biographical examples within a relational matrix. Chapter 2 is integral to the main thesis of this dissertation in that it proposes nuanced language capable of being applied to specific kinds of biographies with the emphasis on the relationship to implied audience. Chapter 2 sets the boundaries of the discussion of genre as a vital factor in potentially determining audience as well as raising the important consideration that genres are representative of authorial choice and intent. Chapters 3 and 4 take up the discussion of the two lines of external evidence pertinent to placing the Gospels within the relational typology proposed in chapter 2. Chapter 3 supports the main argument of the thesis in that it demonstrates that the earliest Christian interpreters of the Gospels did not understand them to be sectarian documents written specifically to and/or for specific sectarian Christian communities. The second line of external evidence, taken up in chapter 4, deals with the wider context of Jesus literature in the second/third century. We argue that these texts, if any of them are indeed biographies, were part of the wider Christian practice of writing and disseminating literary presentations of Jesus and Jesus traditions. Chapters 5 and 6 address the lines of internal evidence and chapter 5 deals specifically with the difficulty in reconstructing the various gospel communities that might lie behind the gospel texts. It is argued that the genre of biography does not allow us to reconstruct these communities with any detail. Finally, chapter 6 is concerned with the ‘all nations’ motif present in all four of the canonical gospels. The ‘all nations’ and ‘sending’ motifs in the Gospels suggest an evangelistic tone for the Gospels and further suggest an ideal secondary audience beyond those who could be identified as Christian.EThOS - Electronic Theses Online ServiceGBUnited Kingdo

Songs of David

Hebrew, but only four survive. The introductions to the songs suggest that the collection contained psalms for each day of the year. The songs mention King David (I, 15) in our opinion as the name of the Lord’s servant (I, 6, 8, 14), which is to be identified with the ‘I’ of the songs (II, 1, 8, 24, etc.). Hence the songs can be called a Jewish pseudepigraphic writing

The Johannine Community as a Constructed, Imagined Community

The article takes issue with recent attempts to deny that the New Testament Gospels were addressed to distinct early Christian communities and argues that it is still meaningful to trace how these writings construct distinct early Christian identities. The author applies the social identity approach and concepts related to the symbolic construction of communities and imagined communities to explain how an ideal portrait of the community of Jesus’ followers is created in the Gospel of John. The article argues that this portrait constructs social reality rather than reflects it in any transparent way. The author demonstrates how John anchors his story of Jesus to mythical beginnings and uses various dualistic polarities to express a clear demarcation between Jesus’ followers and the rest of world. In the Gospel, the knowledge of God communicated only by Jesus and the mutual love between Jesus’ disciples function as strong symbols of belonging for Jesus’ followers but also create an imagined boundary between them and those who have not received Jesus’ revelation. The author argues that the Gospel writer has embedded his story of Jesus in a mythical framework in order to naturalize and essentialize a distinct early Christian social identity that was actually blurred and in the making.Peer reviewe