This book aims to contextualize early Christian rhetoric about foul language by asking such questions as: Where was foul language encountered? What were the conventional arguments for avoiding (or for using) obscene words? How would the avoidance of such speech have been interpreted by others? A careful examination of the ancient uses of and discourse about foul language illuminates the moral logic implicit in various Jewish and Christian texts (e.g. Sirach, Colossians, Ephesians, the Didache, and the writings of Clement of Alexandria). Although the Christians of the first two centuries were consistently opposed to foul language, they had a variety of reasons for their moral stance, and they held different views about what role speech should play in forming their identity as a "holy people."

In The Dangerous Duty of Rebuke Matthew Goldstone explores the ways in which religious leaders within early Jewish and Christian communities conceived of the obligation to rebuke their fellows based upon the biblical verse: “Rebuke your fellow but do not incur sin” (Leviticus 19:17). Analyzing texts from the Bible through the Talmud and late Midrashim as well as early Christian monastic writings, he exposes a shift from asking how to rebuke in the Second Temple and early Christian period, to whether one can rebuke in early rabbinic texts, to whether one should rebuke in later rabbinic and monastic sources. Mapping these observations onto shifting sociological concerns, this work offers a new perspective on the nature of interpersonal responsibility in antiquity.

Early Christianity did not originate in a vacuum but in a world of linguistic, social, religious, and cultural richness and diversity. The twenty-two seminal essays in this volume - some previously published, some newly written - represent almost three decades of research by Troy W. Martin to understand how early Christianity developed in the ancient world. The broad-ranging investigations in these essays give attention not only to the linguistic and rhetorical features of early Christian texts, but also to the social, philosophical, physiological, and medical contexts in which these texts were written. The essays provide new understandings of early Christian conceptions of salvation and of the virtues of faith, hope and love that characterized early Christian communities. They include new medical and physiological explanations of early Christian sacraments, pneumatology, and eschatology and furthermore investigate early Christian communal life and practice, including the veiling of women, male/female relationships, and time-keeping. The essays include reception histories that describe their influence on subsequent research and place them within the context of contemporary research and scholarship. Those familiar with the well-trodden ground of New Testament studies will find in these essays new insights and previously unexplored comparative material for understanding early Christianity and the world in which it originated.

The first major book to examine ancient Christian literature on hell through the lenses of gender and disability studies "Enthralling, engaging, and challenging. . . . [Henning] has successfully given hell the right sort of attention, at last filling a major gap in the story and simultaneously charting new territory."--Jarel Robinson-Brown, Los Angeles Review of Books Throughout the Christian tradition, descriptions of hell's fiery torments have shaped contemporary notions of the afterlife, divine justice, and physical suffering. But rarely do we consider the roots of such conceptions, which originate in a group of understudied ancient texts: the early Christian apocalypses. In this pioneering study, Meghan Henning illuminates how the bodies that populate hell in early Christian literature--largely those of women, enslaved persons, and individuals with disabilities--are punished after death in spaces that mirror real carceral spaces, effectually criminalizing those bodies on earth. Contextualizing the apocalypses alongside ancient medical texts, inscriptions, philosophy, and patristic writings, this book demonstrates the ways that Christian depictions of hell intensified and preserved ancient notions of gender and bodily normativity that continue to inform Christian identity.

Even a brief comparison with its canonical counterparts demonstrates that the Gospel of Luke is preoccupied with the power of spoken words; still, words alone do not make a language. Just as music without silence collapses into cacophony, so speech without silence signifies nothing: silences are the invisible, inaudible cement that hold the entire edifice together. Though scholars across diverse disciplines have analyzed silence in terms of its contexts, sources, and functions, these insights have barely begun to make inroads in biblical studies. Utilizing conceptual tools from narratology and reader-response criticism, this study is an initial exploration of largely uncharted territory – the various ways that narrative intersections of speech and silences function together rhetorically in Luke’s Gospel. Considering speech and silence to be mutually constituted in intricate and inextricable ways, Dinkler demonstrates that attention to both characters’ silences and the narrator’s silences helps to illuminate plot, characterization, theme, and readerly experience in Luke’s Gospel. Focusing on both speech and silence reveals that the Lukan narrator seeks to shape readers into ideal witnesses who use speech and silence in particular ways; Luke can be read as an early Christian proclamation – not only of the gospel message – but also of the proper ways to use speech and silence in light of that message. Thus, we find that speech and silence are significant matters of concern within the Lukan story and that speech and silence are significant tools used in its telling.

This volume offers a comprehensive examination of circumcision and foreskin in the undisputed Pauline epistles. Historically, Paul's discourse on circumcision has been read through the lens of Paul's supposed abandonment of Judaism and conversion to 'Christianity.' Recent scholarship on Paul, however, has challenged the idea that Paul ever abandoned Judaism. In the context of this revisionist reading of Paul, Ryan Collman argues that Paul never repudiates, redefines, or replaces circumcision. Rather, Paul's discourse on circumcision (and foreskin) is shaped by his understanding of ethnicity and his bifurcation of humanity into the categories of Jews and the nations—the circumcision and the foreskin. Collman argues that Paul does not deny the continuing validity (and importance) of circumcision for Jewish followers of Jesus, but categorically refuses that gentile believers can undergo circumcision. By reading this language in its historical, rhetorical, epistolary, and ethnic contexts, Collman offers a number of new readings of difficult Pauline texts (e.g., Rom 4:9–12; Gal 5:1–4; Phil 3:2–3).