In this book, I aim to expand beyond the traditional critical-exegetical methods (while these always remain indispensable) to show how Continental philosophy, with its emphasis on disrupting metaphysical and dualistic orders, offers a useful hermeneutical resource that poses new lines of questioning to the biblical texts.
When would the Manichaeans of Kellis have felt “Manichaeanness” as the most relevant factor to define their behavioral choices?
In other words, if transformational eating like hierophagy is something that ancient authors took for granted, why is it that eating or tasting other-worldly food has such a profound effect?
Patrick Angiolillo describes his divination role-playing activity: “The students would be asked to develop their own forms of ritual divination, underscoring the concept that prophecy and divination were highly physical, calculated, lived experiences, and concretizing those aspects of the concept in practice.”
Andrew Tobolowsky shares his classroom handout: “A Short Introduction to the Bible and the History of Ancient Israel.”
These essays were part of a panel at the Society of Biblical Literature 2018 Annual Meeting reviewing Robin Jensen’s The Cross: History, Art and Controversy (2018) and Steven Fine’s The Menorah: From the Bible to Modern Israel (2016).
These essays were part of a panel at the Society of Biblical Literature 2018 Annual Meeting titled, “Textual Objects and Material Philology,” inspired in part by the publication of Snapshots of Evolving Traditions (eds. Lied and Lundhaug).
Papers from the 2018 Society of Biblical Literature’s review panel on Maia Kotrosits’s Rethinking Early Christian Identity: Affect, Violence, and Belonging (Fortress, 2015).
This nuance does not help scholars reconstruct detailed synagogue practices, but helps us understand an idea of what synagogues could mean for Jews of the first-century CE.
Kelly Murphy’s Rewriting Masculinity: Gideon, Men, and Might (OUP 2019)offers a fascinating journey through the multiple and layered maculinities of the biblical character Gideon (Judges 6-8), while providing a methodological model for biblical masculinity studies to emulate.
For students of the rabbis, Roman religion is often thought of as a constant. It is a yardstick against which we measure changing conceptions and ideas of the rabbis. But we would do well to remember that the period in which the rabbis, writ large, were active, is one of the headiest periods of religious change and upheaval in the Roman Empire.