Barcelona Disputation [Source: Wikimedia]
Barcelona Disputation [Source: Wikimedia]
Scholars working in the adjacent fields of Christianity and Judaism in late antiquity have shared a focus on anonymously written Adversus Iudaeos dialogues and rabbinic multivocal narratives, but this common interest has not spurred comparative analysis of Rabbinic and Christian evidence.
Read MoreGioacchino Assereto, Saint Augustine and Saint Monica (17th c.) Minneapolis Institute of Art [Wikimedia]
Judges 4–5 includes a range of gender markers (objects, spaces, language, etc.) that suggest that Jael demonstrates femininity and masculinity and thus indicate Jael’s gender ambiguity. Jael performs roles and behaviours constructed as masculine (violence, warrior, killer) and feminine (mother, seductress, nurturer) simultaneously throughout their narrative.
Read MoreIvory plaque featuring scenes from the story of Joshua, Byzantine (900-1000 CE) [MET Museum].
Ivory plaque featuring scenes from the story of Joshua, Byzantine (900-1000 CE) [MET Museum].
Falcasantos’ Constantinople demonstrates how change and continuity stood in tension in late antique Constantinople.
Read MoreGraffito of Esmet-Akhom from Hadrian's Gate at Philae (394 CE) [Wikimedia].
Graffito of Esmet-Akhom from Hadrian's Gate at Philae (394 CE) [Wikimedia].
Egyptian Hieroglyphs in the Late Antique Imagination is a broad-ranging and accessible treatment of how late ancient writers engaged with pharaonic history and culture in the midst of the Christianization of Egypt.
Read MoreIn The Jerusalem Temple in Diaspora, Jonathan Trotter offers a new reconstruction of the relationship between diaspora Jews and the Jerusalem temple that is both grounded in lived practices and informed by literary analysis.
Read MoreThis assignment encouraged students to confront and interrogate their role (even, at times, their complicity) as active participants in forming martyrdom traditions through the act of vivifying these images with color.
Read MoreBronze mirror ca. 100 B.C.–A.D. 100. Accession Number: 74.51.5405 at the Met.
Bronze mirror ca. 100 B.C.–A.D. 100. Accession Number: 74.51.5405 at the Met.
Dr. Reyhan Durmaz describes how her students brought objects to life with creative autobiographies.
Read MoreMosaic from a series on the months of the year (early 3rd century CE). Image courtesy of Ad Meskins via Wikimedia Commons.
Mosaic from a series on the months of the year (early 3rd century CE). Image courtesy of Ad Meskins via Wikimedia Commons.
As 2020 draws to a close, the editors of Ancient Jew Review want to thank our contributors and readers for a wonderful year! Here are the most popular AJR articles:
#10 Sarah Wolf - The Rabbinic Legal Imagination
#9 Krista Dalton - Incantation Bowls and Embodied Knowledge
#8 Yakov Z. Mayer - Book Note | Between Mishna and Midrash
#7 Chance E. Bonar - Book Note | The Rise of Coptic: Egyptian Versus Greek in Late Antiquity
#6 Geoffrey Smith - Make Your Own Magical Papyrus
#5 Sarah Rollens - Essay | Notes on the Historical Paul and his Intellectual Activity
#4 David Marcus - Introduction to the Masorah | The Masorah of Biblia Hebraica Quinta (BHQ)
#3 Shayna Sheinfeld - Book Note | When Christians Were Jews
#2 Ross Kraemer - Publications | The Mediterranean Diaspora in Late Antiquity
#1 Sarit Kattan Gribetz - Using Zoom for Online Instruction: Tips for Undergraduate and Graduate as well as Adult Education Courses
We are busy preparing new content for 2021. Posts will resume January 11th!
Equipped with the insights of material evidence and theoretical reflection, I thereby approach Luke-Acts as a text ripe for re-valuation.
Read MoreHow can we account for the seemingly contradictory perspectives of responses to empire and imperial subjugation in the Book of Revelation? Through the lenses of humor studies and trauma theory in postcolonial discourse, Sarah Emanuel’s innovative work addresses this question and demonstrates how comic is used as a mode of survival for the Jewish community of John’s Apocalypse.
Read MoreAJR continues its #conversations series with an exchange between Joseph A. Marchal and Jennifer W. Knust on Marchal’s new book, Appalling Bodies: Queer Figures Before and After Paul’s Letters.
Read MorePeter Paul Rubens, St. Gregory of Nazianzus (1621). Collection Albright-Knox Art Gallery, Buffalo, New York (Source: Copyright Albright-Knox).
Peter Paul Rubens, St. Gregory of Nazianzus (1621). Collection Albright-Knox Art Gallery, Buffalo, New York (Source: Copyright Albright-Knox).
Storin’s work, both monograph and translation, marks another excellent entry in the UC Press Christianity in Late Antiquity series. Taken together, these volumes will prove valuable not only to scholars of Gregory or ancient epistolography, but all those interested in the interdependent constructions of rhetoric, philosophy, and the self in late antiquity.
Read MoreAncient Jew Review is pleased to host a series of papers delivered at the annual SBL/AAR conference as part of a panel organized by Janet Spittler and Lily Vuong, chairs of the Christian Apocrypha Section.
Read MoreAJR is happy to host publish remarks delivered as part of a review panel for Dr. Meredith J. C. Warren’s recent publication, Food and Transformation in Ancient Mediterranean Literature.
Read MoreAn etching of the Serbian Orthodox Monastery of Studenica from Moscow (1758), currently housed in the Museum of the Serbian Church in Szentendre, Hungary. [Source: Wikimedia]
An etching of the Serbian Orthodox Monastery of Studenica from Moscow (1758), currently housed in the Museum of the Serbian Church in Szentendre, Hungary. [Source: Wikimedia]
Even if the fourth and fifth centuries may have brought important changes for large parts of the “Christian” movement (or better: the different groups of Christ followers), the production of texts which reasonably can be labelled “Christian apocrypha” did not simply stop. To the contrary, with some genres the production of texts seems to have exploded.
Read MoreMarco Zoppo, Saint Peter (ca. 1468) [Wikimedia].
Illuminated Armenian manuscript showing canon table (15th c.) [Source: MET Museum].
Illuminated Armenian manuscript showing canon table (15th c.) [Source: MET Museum].
Therefore, while in general the Armenian apocrypha have rarely been the focus of interest, the acts/martyrdoms of the founders of the Armenian Church—which, in fact, were not considered ‘apocryphal’ in medieval times—can boast of being at the center of great interest for scholars.
Read MoreSanta Maria Maggiore (Rome) [Image courtesy of the author].
Santa Maria Maggiore (Rome) [Image courtesy of the author].
While there may be books that “should not be read,” does that injunction necessarily equate to art that should not be painted or viewed?
Read MorePanagios Taphos 22. Menaion Oct. 11th cent. 301 f. Pg. 51 ft. 11th Cent, 1000. Manuscript/Mixed Material. [Source]
Panagios Taphos 22. Menaion Oct. 11th cent. 301 f. Pg. 51 ft. 11th Cent, 1000. Manuscript/Mixed Material. [Source]
The indisputable presence of information from the Apocryphal Acts of Thomas in the Synaxarion of the Thomas-Feast (concerning especially the beginning of the Thomasine mission in India and his martyrdom there) proves the liturgical functionality of the reception of this apocryphal text.
Read More![Barcelona Disputation [Source: Wikimedia]](https://images.squarespace-cdn.com/content/v1/5449167fe4b078c86b41f810/1604760502956-24438PQOS7JL633XZT4J/Beit_HaTfutzot_20162029-438.jpg)
![Gioacchino Assereto, Saint Augustine and Saint Monica (17th c.) Minneapolis Institute of Art [Wikimedia]](https://images.squarespace-cdn.com/content/v1/5449167fe4b078c86b41f810/1605971002733-9D18XXO9KQN78R69SI5J/Gioacchino_Assereto_-_Saint_Augustine_and_Saint_Monica_-_60.35_-_Minneapolis_Institute_of_Arts.jpg)
![Ivory plaque featuring scenes from the story of Joshua, Byzantine (900-1000 CE) [MET Museum].](https://images.squarespace-cdn.com/content/v1/5449167fe4b078c86b41f810/1605972495995-YBX9K918HSOITB8CR5KZ/LC_17_190_137a-cs_1.jpg)
![Graffito of Esmet-Akhom from Hadrian's Gate at Philae (394 CE) [Wikimedia].](https://images.squarespace-cdn.com/content/v1/5449167fe4b078c86b41f810/1606334179764-SA0HL27JFAYN3QKWHKPM/1024px-Agilkia_Esmet-Achom_01.jpg)
![An etching of the Serbian Orthodox Monastery of Studenica from Moscow (1758), currently housed in the Museum of the Serbian Church in Szentendre, Hungary. [Source: Wikimedia]](https://images.squarespace-cdn.com/content/v1/5449167fe4b078c86b41f810/1604953554651-NSZ4FGB324T7XQHJSZN9/1024px-Unknown_etching_moscow_1758_The_Serbian_Monastery_of_Studenica_IMG_0484_serb_museum_szentendre.JPG)
![Marco Zoppo, Saint Peter (ca. 1468) [Wikimedia].](https://images.squarespace-cdn.com/content/v1/5449167fe4b078c86b41f810/1606156007002-3TGB2TL6O1MYEYY020WX/image-asset.jpeg)
![Illuminated Armenian manuscript showing canon table (15th c.) [Source: MET Museum].](https://images.squarespace-cdn.com/content/v1/5449167fe4b078c86b41f810/1605711852169-R4SWAXGGVVGAECKFVKVG/DP342091.jpg)
![Santa Maria Maggiore (Rome) [Image courtesy of the author].](https://images.squarespace-cdn.com/content/v1/5449167fe4b078c86b41f810/1605114814811-FYC8CSIY67255WH4WHQ8/Picture1.png)
![Panagios Taphos 22. Menaion Oct. 11th cent. 301 f. Pg. 51 ft. 11th Cent, 1000. Manuscript/Mixed Material. [Source]](https://images.squarespace-cdn.com/content/v1/5449167fe4b078c86b41f810/1605112090166-XTBK3KRCIGTZ9P20Z941/image-asset.png)
