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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Additional resources for Christian Identity in the Jewish and Graeco-Roman World
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.