This book analyzes the story of Stephen, the first Christian martyr, both in terms of rhetorical fittingness, and Christian tradition concerning the significance of his dying forgiveness prayer. It questions the historicity of the account of his death, underscores Acts' rhetorical violence, and reads Acts against narratives of the martyrdom of James as a means to a richer history of early Jewish-Christian relations.

The Acts of the Apostles reveals a God at work. However, what do God's actions reveal about God's character? This question drives the present study, whose ultimate goal is to discover what portrayal Acts constructs of God through God's actions. Aarflot demonstrates how Jesus's ascension and the development of the gentile mission prove key to Acts' distinctive portrayal of God. The study explores what happens to the characterization of God when Jesus's character comes to resemble God through the ascension, noting in particular the effect of ambiguous language that might refer to either God or Jesus on the portrayal of God. It also considers how Acts depicts God through actions in Israel's past in relation to the narrative present. This is done by looking at how God is characterized at decisive moments of Acts' plot. The resulting observations are ultimately synthesized in a final chapter presenting the portrayal of God in Acts. The results of the study have implications for the discussion of the impact of Christology on theology, and furthers the discussion of "God" in the New Testament by delineating a constant, yet developing image of God, and solidifies previous research's observations on the centrality of God's actions to Acts' narrative.

This book collects articles from various Turkish scholars on Islam and terror, particularly how Islam treats suicide bombers. The contributors analyze such subjects as terrorism, suicide attacks, jihad in consultation with first hand sources of Islam. All the articles in the book reject the idea that Islam approves terrorism. This book is prime example of the efforts in the Islamic world to disassociate terrorism from Islam.

Martyrs create space and time through the actions they take, the fate they suffer, the stories they prompt, the cultural narratives against which they take place and the retelling of their tales in different places and contexts. The title "Desiring Martyrs" is meant in two senses. First, it refers to protagonists and antagonists of the martyrdom narratives who as literary characters seek martyrs and the way they inscribe certain kinds of cultural and social desire. Second, it describes the later celebration of martyrs via narrative, martyrdom acts, monuments, inscriptions, martyria, liturgical commemoration, pilgrimage, etc. Here there is a cultural desire to tell or remember a particular kind of story about the past that serves particular communal interests and goals. By applying the spatial turn to these ancient texts the volume seeks to advance a still nascent social geographical understanding of emergent Christian and Jewish martyrdom. It explores how martyr narratives engage pre-existing time-space configurations to result in new appropriations of earlier traditions.

This book argues that we have been mistaken about the fundamental assumption that Christianity is the key to understanding the “Christian” martyr. Examining martyrdom in early Christian history, Matt Recla argues that the violent deaths of martyrs, real and imagined, were appropriated for Christian institutional life. Through deconstructing martyrdom and appreciating the complexity of the martyr, we recognize martyrdom not as a socio-historical phenomenon inherent to particular ideologies, and not as a religious “identity” but as the institutional co-optation of violence. The Christian apologist Tertullian argued that the blood of the martyrs was the seed of the Church, but while the seed may be the key to martyrdom, the blood is the key to the martyr. The book shows how martyrs exceed the bounds of institutional narrative. Centering analysis of martyrdom first around the martyr's existential difference and the complex biological, psychological, and socio-cultural factors that lead to willing death, this book sheds new light on the motivations of martyrs, our fascination with them, and the parasitic relationship of religion to violent death. In challenging long-held beliefs about the praiseworthiness of martyrdom, this book is of interest to scholars of religion as well as those concerned about the relationship between religion and violence.

An important look at the hopeful rise and tragic defeat of the Egyptian Revolution of 2011 The Egyptian Revolution of 2011 began with immense hope, but was defeated in two and a half years, ushering in the most brutal and corrupt regime in modern Egyptian history. How was the passage from utmost euphoria into abject despair experienced, not only by those committed to revolutionary change, but also by people indifferent or even hostile to the revolution? In Martyrs and Tricksters, anthropologist and Cairo resident Walter Armbrust explores the revolution through the lens of liminality—initially a communal fellowship, where everything seemed possible, transformed into a devastating limbo with no exit. To make sense of events, Armbrust looks at the martyrs, trickster media personalities, public spaces, contested narratives, historical allusions, and factional struggles during this chaotic time. Armbrust shows that while martyrs became the primary symbols of mobilization, no one took seriously enough the emergence of political tricksters. Tricksters appeared in media—not the vaunted social media of a “Facebook revolution” but television—and they paved the way for the rise of Abd al-Fattah al-Sisi. In the end Egypt became a global political vanguard, but not in the way the revolutionaries intended. What initially appeared as the gateway to an age of revolution has transformed the world over into the age of the trickster. Delving into how Egyptians moved from unprecedented exhilaration to confusion and massacre, Martyrs and Tricksters is a powerful cultural biography of a tragic revolution.

The preferred moral curriculum of a Roman education abounded with exemplary stories of Rome's native heroes. To inculcate conceptions of virtuous leadership, politicians and populace alike deployed exempla as rhetorical vehicles of the mos maiorum (way of the ancestors). James Petitfils explores Jewish and Christian participation in this widespread pedagogical practice. After surveying Roman discourse on exemplary leadership, the author consults several texts, written in significantly Romanized environments, celebrating Jewish or Christian ancestral leaders (Josephus' Antiquities 2-4, Philo's Mosis 1-2, 1 Clement, and The Letter of the Churches of Vienne and Lyons ). He highlights their respective appropriation, adaptation, and redeployment of the Roman moral idiom on exemplary leadership in the promotion of self-consciously non-Roman ancestral exempla and languages of leadership.