By Abraham J. Malherbe (honorand); John T. Fitzgerald, Thomas H. Olbricht, L. Michael White (eds.)
This paintings includes 28 essays in honour of Abraham J. Malherbe, whose paintings has been particularly influential in exploring modes of cultural interplay among early Jews and Christians and their Graeco-Roman neighbours.
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Extra resources for Early Christianity and classical culture: comparative studies in honor of Abraham J. Malherbe
Caragounis and T. Fornberg (WUNT ; Tübingen: Mohr, ). Unfortunately, Fridrichsen’s postwar productivity was severely hindered by a long-lasting illness, so that his most significant contributions to the project were made during the ’s and ’s. C. van Unnik. The Hellenistic Jewish portion of the project suffered a similar fate. Klostermann, who was born in , had already retired for the first time in and had to depend on the labors of younger scholars, such as Julius Schniewind and Herbert Preisker.
Paul did not abandon his own people. David L. Balch, in The Cultural Origin of ‘Receiving all Nations’ in LukeActs: Alexander the Great or Roman Social Policy? investigates the antecedents for the claim that the “nations” are to be received into the people of God. He contends that there are structural parallels between Dionysius of Halicarnasus, Roman Antiquites, Plutarch, and Luke-Acts in regard to a tri-partite history. Further, he searches parallels with “receiving all nations” found in Acts.
In Men, Women and Marital Chastity: Public Preaching and Popular Piety at Rome, Hanne Sigismund Nielsen, raises the question of whether Christians of the time of Augustine and Jerome lived according to the teaching of the church regarding moral conduct. She concludes that on the normative level or in public expression, at least, married couples adopted these moral ideals because their salvation was thought to depend upon it. For data she analyzes patterns of commemoration of spouses in both pagan and Christian epitaphs from the Roman catacombs.