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.
Divine Deliverance contributes to the rich variety of scholarship that examines ancient texts not for historical detail but for rhetorical effect.
Joshua Matson with a summary of the edited volume On Prophets, Warriors, and Kings, which contains conference papers from "various scholars who explored how the Former Prophets have been read, interpreted, and utilized throughout the ages."
Joshua Blachorsky with a book note of Burns' The Christian Schism in Jewish History and Jewish Memory: "Burns continues the trend of eschewing the traditional parting model and envisioning a split only after the beginning of the 4th century. But he does so with a novel lens, focusing on the rabbinic evidence."
"Lenski’s book thus offers not a picture of Constantine at all, but a series of portraits artfully arranged – some by Constantine himself, some by his image-makers, and some by contemporary scholars trying to make sense of this complex, enigmatic, kaleidoscopic character. "
"Where others might be deterred by the paucity of evidence, the range of languages and disciplines required to make heads or tails of the area, or the lack of any preceding comparable work, Rezakhani refreshingly admits these difficulties and treks on despite – and perhaps even because of – them."
"Jörg Rüpke, Vice-director for Religious Studies at the Max Weber Centre of the University of Erfurt, argues that an analysis of Roman conceptions of religious deviance such as the celebration of Bacchanalia can illuminate normative Roman religion and aid in identifying individual religious behavior in the Roman world."
"Griffith opens a window onto an earlier scholarly world, showing how the production of the earliest Arabic Bibles—and indeed the production of Arabic Christianity, Judaism, and Islam as a whole—has been from the beginning a thoroughly interreligious endeavor."
"In a useful introduction, Shoemaker lays out the problem and the gap he wishes to solve and fill: scholars have tended to look at doctrinal texts on Mary and have all but ignored the presence of Marian piety in the first centuries. By charting a devotional rather than theological survey about the Virgin Mary, he aims to create a new narrative about her import in the early Church."
"With careful attention to detail and broad usage of a wealth of sources, Payne systematically deconstructs this idealistic bifurcation between Christianity and Sasanian culture. However, Payne dismantles this historiographical narrative, while simultaneously offering a completely new perspective on Persian Christianity by examining the various ways that Christians participated in, transformed, and even claimed Iranian culture as part of Christian identity."
"While we cannot say that the text reflects actual debates that proponents of a virginal life were having, we can certainly point to it as an example of debates that they imagined they could or would have had similar confrontations. A close engagement with The Life of Saint Helia might therefore provide some insight into how the community—whether it be Priscillianist, Jeromian, or otherwise—attempted to locate themselves within the tradition of Scripture and its interpretation."