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 in particular influential in exploring modes of cultural interplay among early Jews and Christians and their Graeco-Roman neighbours.
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Additional resources for Early Christianity and classical culture: comparative studies in honor of Abraham J. Malherbe
Cambridge, ); cf. ; Munich: Fink, ); and Stephan Kunkler, Zwischen Humanismus und Reformation: Der Humanist Joachim Camerarius (–) im Wechselspiel von pädgagogischem Pathos und theologischem Ethos (Theologische Texte und Studien ; Hildesheim: Olms, ). Particularly important for future biblical studies was Camerarius’ insistence that the linguistic usage of ancient authors was a conditio sine qua non for the proper interpretation of the New Testament. 16 For a brief overview of Scaliger’s contributions to both Classics and biblical studies as well as recent treatments of him, see G.
He goes on to show that such matters are influenced by concerns external to textual criticism and accuracy in translation. He concludes that the household rules in the New Testament epistles are more nuanced than the charge of either patriarchy or emancipation of women allows. ) in the Context of Early Christian Notions of Afterlife, Marinus de Jonge and L. Michael White state that the surprise in the Greek Life of Adam and Eve is that Adam was washed three times in the Acherusian Lake, a notable feature in the Classical landscape of Hades.
The first to do so was Lactantius (Div. inst. ; cf. ); his interpretation was taken over in a Greek sermon, Address to the Assembly of the Saints ( CE), ascribed by Eusebius of Caesarea to Constantine himself (Vita Const. ). In this work the infant was clearly understood to be Christ. Apparently this view was still circulating in Rome at the end of the century, as it was repudiated by Jerome in a letter to Paulinus of Nola (Ep. , dated CE). ). Augustine even says that the opening line (quoted above) means that Vergil was not speaking on his own but from the Sibyl.