What does it mean for a group to speak of its identity and, in contrast, to speak about the “other”? As with all groups, early Christian communities underwent a process of identity formation, and in this process, intertextuality played a role. The choice of biblical texts and imageries, their reception and adaptation, affected how early Christian communities perceived themselves. Conversely, how they perceived themselves affected which texts they were drawn to and how they read and received them. The contributors to this volume examine how early Christian authors used Scripture and related texts and, in turn, how those texts shaped the identity of their communities.

The essays in this book explore social-identity formation in second-century Christian communities as informed by intertextuality, that is, the intersection of community texts with Scripture and related works.

Enormous social changes during the Victorian era inspired some of the finest novels in the English language. In the final decades of the century, rigid application of gender rules and class hierarchies began to relax. Consciousness of the injustice of class- and gender-based discrimination was growing. Meanwhile, bias against nonwhite peoples was worsening. The British used scientific racism to justify their relentless expansion in Africa and Asia. Viewing Victorian literature through the lens of these social changes gives the modern reader a fresh way to interpret the novels and to appreciate their relevance to contemporary issues. Nineteenth-century novelists deployed realism, satire, and the bildungsroman to resist or support leading ideologies of their time, including the separate spheres doctrine and British supremacism. Each chapter is an elaboration of the author's university lectures about Victorian classics. The tone is scholarly yet conversational, directed to the undergraduate student as well as the general reader or Victoriaphile. The text presents concepts in interdisciplinary cultural studies, discusses the uses of genre for rhetorical and social purposes, and exposes paradoxes of the era. The coherent style, abundant examples, discussion questions, and literary glossary make this book a valuable supplement for readers of the Victorian novel.

This book contextualizes Claudian's handling of the Proserpina myth and the underworld in the history of literature and religion while showing intersections with and differences between the literary and religious uses of the underworld topos. In doing so, the study provides an incentive to rethink the dichotomy of the terms 'religious' and 'non-religious' in favour of a more nuanced model of references and refunctionalisations of elements which are, or could be, religiously connotated. A close philological analysis of De raptu Proserpinae identifies the sphere of myth and poetry as an area of expressive freedom, a parallel universe to theological discourses (whether they be pagan-philosophical or Christian), while the profound understanding and skilful use of this particular sphere – a formative aspect of European religious and intellectual history – is postulated as a characteristic of the educated Roman and of Claudian's poetry.

At one major publishing house, there is a running joke that the second book published on the Gutenberg press was about the death of the publishing business. While this joke is an obvious exaggeration, there is a certain amount of truth that with each advance in technology, with each printing innovation or invention, a similar death dynamic occurred. This was most noticeable during the tumultuous years of the eighteenth century when a veritable flood of printing techniques, business practices, reading formats, and sources for reading material was introduced. The cultural reaction to each new technological change, while not exactly the same in all respects, exhibited a series of characteristics that closely mirrored each other. In each case, readers reacted in various ways against the innovation and supported the traditional publishing industry and, in their reaction, created, modified, and maintained a sense of their own identity.

Luke-Acts presents a vision of the kingdom of God and the early church in a program of decentralization, that is, a movement away from the centralized power structures of Judaism. Decentralization of the temple, land, purity laws, and even the people that seem to possess the power early in Acts (i.e., Peter and the other apostles) makes room for a move of radical inclusion. Luke demonstrates the Holy Spirit as the prime initiator of outward expansion of the kingdom of God, radically including and welcoming God-fearers, gentiles, an Ethiopian eunuch, and more. Fox argues that Luke-Acts is purposed to create social identity in God-fearing readers using the rhetorical tools of the first century to communicate prescribed beliefs and norms, promise and fulfillment, and prototypes and exemplars. Each of these elements is examined and traced through Luke's two-volume work.

It is difficult to underestimate the significance of the story of the Rich Man and Lazarus in Luke 16:19-31 within the biblical tradition. Although hell occupies a prominent position in popular Christianrhetoric today, it plays a relatively minor role in the Christian canon. The most important biblical texts that explicitly describe the fate of the dead are in the Synoptic Gospels. Yet among these passages, only the Lukan tradition is intent on explicitly describing the abode of the dead; it is the only biblical tour of hell. Hauge examines the story of the Rich Man and Lazarus in Luke 16:19-31, uniquely the only 'parable' that is set within a supernatural context. The parables characteristically feature concrete realities of first-century Mediterranean life, but the majority of Luke 16:19-31 is narrated from the perspective of the tormented dead. This volume demonstrates that the distinctive features of the story of the Rich Man and Lazarus are the result of a strategic imitation, creative transformation, and Christian transvaluation of the descent of Odysseus into the house of hades in Odyssey Book 11, the literary model par excellence of postmortem revelation in antiquity.