By Judith M. Lieu

'I am a Christian' is the confession of the martyrs of early Christian texts and, doubtless, of many others; yet what did this confession suggest, and the way was once early Christian id built? This e-book is a hugely unique exploration of the way a feeling of being 'a Christian', or of 'Christian identity', was once formed in the atmosphere of the Jewish and Graeco-Roman global. modern discussions of identification give you the history to a cautious research of early Christian texts from the 1st centuries. Judith Lieu exhibits that there have been similarities and transformations within the methods Jews and others have been wondering themselves, and asks what made early Christianity unique.

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The Book of J

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A debatable nationwide top vendor upon its preliminary booklet, The e-book of J is an audacious paintings of literary recovery revealing one of many nice narratives of all time and unveiling its mysterious writer. J is the name that students ascribe to the anonymous author they suspect is accountable for the textual content, written among 950 and 900 BCE, on which Genesis, Exodus, and Numbers relies. within the publication of J, accompanying David Rosenberg's translation, Harold Bloom persuasively argues that J was once a woman—very most probably a girl of the royal condo at King Solomon's court—and a author of the stature of Homer, Shakespeare, and Tolstoy. Rosenberg's translations from the Hebrew deliver J's tales to existence and demonstrate her towering originality and seize of humanity. Bloom argues in different essays that "J" used to be now not a spiritual author yet a fierce ironist. He additionally deals old context, a dialogue of the speculation of the way the various texts got here jointly to create the Bible, and translation notes.

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Acknowledgments
THE writer J / Harold Bloom
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Imagining an writer
David: J and the courtroom Historian
Translating J

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Christian Identity in the Jewish and Graeco-Roman World

'I am a Christian' is the confession of the martyrs of early Christian texts and, doubtless, of many others; yet what did this confession suggest, and the way used to be early Christian identification developed? This e-book is a hugely unique exploration of ways a feeling of being 'a Christian', or of 'Christian identity', was once formed in the surroundings of the Jewish and Graeco-Roman international.

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Thatcher, ‘Literacy, Textual Communities and Josephus’ Jewish War’, JSJ 19 (1998), 123–42; Fox, ‘Literacy and Power in Early Christianity’. ⁶ Stock, Implications of Literacy, 91. ⁷ See Graham, Beyond the Written Word. ⁸ On this see A. Bowman and G. Woolf, ‘Literacy and Power in the Ancient World’, in eidem, Literacy and Power, 1–16; T. Habinek, The Politics of Latin Literature: Writing, Identity, and Empire in Ancient Rome (Princeton, NJ: Princeton University Press, 1998), 103–21. ⁹ We may, none the less, reaffirm the concerns already voiced in the Introduction that to listen to texts may be to listen only to those who control them—although, after all, the construction and maintenance of identity has much to do with the interests of the elite, in any period.

B. Stock, The Implications of Literacy: Written Language and Models of Interpretation in the Eleventh and Twelfth Centuries (Princeton, NJ: Princeton University Press, 1983); idem, Listening for the Text: On the Uses of the Past Text and Identity 29 adopted Stock’s model and its application, finding the definition of a textual community that he offers particularly fruitful, namely, that it is ‘a group that arises somewhere in the interstices between the imposition of the written word and the articulation of a certain type of social organization.

Averil Cameron, albeit discussing a period later than ours, has indicated very trenchantly the direction in which we shall go: ‘But if ever there was a case of the construction of reality through text, such a case is provided by early Christianity . . Christians built themselves a new world. ’¹ What her account emphasizes is not only the way that Christian thought, behaviour, attitudes, values, and self-understanding were forged textually, but also the way that the multiple self-representations we encounter in the texts are themselves constructs, as is any representation.

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