“Beautifully written and clearly organized, the strength of Belser’s method for reading rabbinic tales is in not fitting the Bavli into any one theoretical framework, but rather in allowing her hermeneutic lenses to shift along with the text.”
“To briefly sketch some of Rosenblum's findings, we see that Greek and Roman sources are often perplexed by or antagonistic to these laws, Hellenistic Jews justify the laws via allegory, reason, and revelation, Rabbinic sources only begin to provide justifications beyond revelation with the Amoraim, and later Christian sources return to allegory, while denying the literal adherence to these prohibitions.”
Lavee argues for reading the conflicting attitudes of renewal and rejection as reflecting a Babylonian attitude of ‘genealogical anxiety,’ marking the convert as reborn so as to disassociate them from their natal families while in so doing marking them as the ‘eternal other.’
As a whole, the volume provides compelling evidence that various, interrelated “techniques of self-authorisation” were employed across (what the modern reader might categorize as) different scientific and technical genres, as a means not only for professionals to establish their credentials, but also for non-professionals to situate themselves in the social and political networks of the late Republic and the Roman Empire.
Drawing on this scholarly paradigm shift, Williams argues that understanding Christianity in the Milan of Ambrose’s time requires manoeuvring around an object, “heresy,” successfully conjured into existence by Ambrose’s rhetoric.
Wendt brings together, in accessible prose, a series of fascinating characters that have been neglected by many classical scholars, and who are largely absent in early Christian studies, under the etic category of “freelance religious expert.”
Melania, then, is a testament both to the impact the Melanias had on the nascent Christianity of the fourth century as well as the impact that Elizabeth Clark has had in shaping the study of that very world.
This book represents a step forward in Prudentian scholarship by situating the Peristephanon in its social and historical context.
Attention to the ways that the apparently natural is harnessed to specific cultural ideologies through our most basic metaphors of food is the first step in redefining what it means to “eat well.”
Hezser treats body language exclusively and comprehensively, studying the phenomenon from head to toes and demonstrating its wide scope in classical rabbinic literature.
Kingship and Memory in Ancient Judah is useful in reframing historiographic methods in biblical studies. Wilson aptly moves beyond the use of memory studies to merely determine the historicity of events of Israel’s past.
Although many of the topics discussed in the book could shed light on ritual practice elsewhere in the Mediterranean world, de Bruyn limits himself to Egypt because this is where the bulk of textual amulets from this period are found.
Shuve demonstrates that for some of its most prominent Latin readers, the Song was self-evidently an allegory about the Church and its purity.
In How Repentance Became Biblical, David Lambert argues that, rather than an inherently biblical concept, “repentance” came to be understood as such in a long process that continued into late antiquity.
With essays from several renowned scholars of Coptology, Byzantine Studies, art history, anthropology, archaeology, and history, this volume seeks to present and preserve the marvels of the early Byzantine Red Monastery Church.
Sanders shows that the history of genre is enmeshed with political history as well as with the social and ritual roles that literary forms allow scribes to adopt.
Mark Leuchter’s The Levites and the Boundaries of Israelite Identity provides a compelling, innovative account of how the Hebrew Bible both reflects and encodes levitical concerns and power dynamics.
Stang’s argument successfully and elegantly traces the motif of the divine double throughout these 2nd and 3rd century texts. He offers mostly close readings of these texts in ways that echo ancient Aristarchean criticism and “New Criticism,” and, as one can see in the introduction and the philosophical conclusion, he sees these texts in light of perennial questions of selfhood.
Van Bladel’s book is thus not only a story of the Mandaean past, but a window into Sasanian Mesopotamia and the forging of “religious communities” beyond the “Greco-Roman” boundaries.
The subject of Moss’s monograph, a revision of his Yale dissertation, is Severus’s theological, political, liturgical, and cultural contestations with fellow anti-Chalcedonians inclined to give up on the imperial church.
Her innovation is bringing the male prophetic body, not just prophetic words, under consideration.
Originally delivered as a series of lectures at Berkley in 2013, Collins seeks to synthesize recent scholarly debates about the nature of ancient Jewish (or Judean) identity. In particular, Collins examines the role the Torah, or Law of Moses, played in the formation of a distinct religious and cultural way of life.
With respect to this important set of late antique sources, Éric Rebillard’s texts, translations, and commentary of the most ancient martyr texts preserved in Latin and Greek are a valuable addition to the scholarly toolkit.
In The Virgin in Song, Thomas Arentzen demonstrates the centrality of Mary within the “civic imaginary” of sixth-century Constantinople through an examination of Romanos’s characterization of the Virgin Mother in his kontakia.
M Tong with a book note on Mira Wasserman's Jews, Gentiles, and Other Animals: "Wasserman’s book does something very important: it sets the table for a new kind of conversation––one where the Talmud can lead to a greater understanding of theory, not just the other way around.
In short, Bolin argues that the well-known interpretive problems posed by the book of Ecclesiastes, and in particular the shadowy figure of Qohelet, are generative.
Valuing the Past in the Greco-Roman World asks how the past was defined, accessed, and valued in that period of time so often considered “our” antiquity (18) and provides an array of fascinating examples that work together to undercut notions of the value of the past in the past as in any way uniform or monolithic.
Indeed, central to the volume are two implicit acknowledgements: 1) that the ancient urban “realities” are inaccessible to the modern scholar except by means of imaginative approaches, and 2) that urban “dreams” no less “real” than their material counterparts.