"The appearance of the philosopher type in early Christian art was part and parcel of developments in late antique education, intellectual culture, and philosophical competition."
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As part of our joint celebration of the #DSSat70 with @TWUDSSI, Josh Matson reviews “Exploring the Dead Sea Scrolls,” a collection of essays by Hanan Eshel.
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Dr. Marc Herman applies Hayes' What's Divine About Divine Law to Islamic traditions.
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Dr. Sarit Kattan Gribetz describes using an unexpected classroom balcony as a pedagogical tool.
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"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."
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Krista Dalton describes an Early Christianity lecture where students construct their own Harry Potter canons as a heuristic approach to Bible canons.
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"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."
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Dr. Jill Hicks-Keeton on "eating" a candle as a teaching moment.
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"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."
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Dr. Sarit Kattan Gribetz describes how to sensitize students to the sounds in ancient texts.
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Dr. Rebecca Falcasantos with an alternative website-building term project.
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"One criticism I have of Paul and the law scholarship (and Matthew and the law as well) is that extra-Jewish materials are only incorporated into a scholar’s research when such materials are believed to have influenced Paul’s thought. Put differently, extra-Jewish materials only count for Paul and the law scholars if we think Paul knew about them."
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"The oblique nature of Paul’s references to the Abraham Narrative suggests that his implied readers, in fact, do know the basic contours of that story. Paul’s allusions to Genesis, therefore, must represent his efforts to get them to read or hear the Abraham Narrative very differently than they currently do."
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