The latest edition of the Journal of the Jesus Movement in its Jewish Setting (5) is now out with the great news that it has also secured more funding to ensure that it can continue its commitment to the production of a quality open access journal that maintains the high academic standards that it has set itself.
JJMJS is strongly committed to remain open access. Moving forward, we, as any other open-access journals, must secure long-term economic stability without compromising academic quality. We are therefore very pleased to announce that, through a unique collaborative effort, JJMJS is now entering a multilateral partnership with Hebrew University of Jerusalem, DePaul University in Chicago, and the University of Oslo.
This edition is something of a feast for those interested in Paul, Pauline scholarship, and first century CE Judaism and is timed to celebrate the fortieth anniversary of E.P. Sanders’ Paul and Palestinian Judaism. The edition is divided into two parts. Part I considers the “impact of the work of E.P. Sanders forty years after the publication of his magisterial Paul and Palestinian Judaism“. Part II then explores Paul in contemporary research with three articles reflecting on the work of Paula Fredriksen and John Gager. The final article is Paula Fredriksen’s response to these articles. Continue reading
Great news – Issue 4 of the Journal of the Jesus Movement in its Jewish Setting (JJMJS 4-2017), from Eisenbrauns, is now out. This is an extremely valuable (if not essential) resource for anyone with an interest in the forming church and New Testament studies.
JJMJS’s editor in chief, Anders Runesson, introduces this edition with these words:
“To whom is Paul’s letter to the Romans addressed, how do we know, and what difference does it make for our understanding of Paul’s position on the salvation of ‘all Israel’ (Rom 11:26)? In the 4th issue of JJMJS, John W. Marshall approaches these and related issues starting not with ‘heavyweight’ themes like faith, works, law, and gospel, but rather with smaller words of great significance for language-making, such as ‘all,’ ‘we,’ ‘thus,’ and ‘you,’ as well as Paul’s characteristic expression μὴ γένοιτο! (‘Certainly not!’) These are words, he claims, that “determine the course of Paul’s eschatological, mystical flow of big concepts.” Continue reading
In this final excerpt from Newman Graduand, Isabella Wray’s, dissertation on Paul’s use of the term apeleutheros, ‘freedperson’, in 1 Corinthians 7 she explores the wider context and implications of Paul’s advice. In the earlier excerpts (parts 1, 2, 3 and 4), the socio-political function of manumission and the place of the freedperson within Roman society were examined. In part 5 Isabella began to unpack why Paul might have used this term and the significance it held for him and the recipients of this letter. This section fleshes this out further asking whether Paul’s instruction subverts the Roman social structures and what its implication might be for the church in Corinth.
Once again we would like to thank Isabella for her generosity in letting us post these excerpts here. Isabella will be graduating in a couple of weeks time and this is therefore one of her final weeks as a graduand! She is currently enrolled in postgraduate studies at the University of Birmingham, taking a MA degree in Religion, Politics and Society. We wish her continued success in all her work and look forward to more fruits of her research!
Finally, we hope that you have enjoyed these posts and that you have learnt a little more about Paul, Corinth and the church that he founded there. Continue reading
Having explored the socio-political status of former slaves (the apeleutheroi or ‘freedpersons’) and the function of manumission within the Roman world (parts 1, 2, 3 and 4), Isabella Wray begins to address Paul’s use of apeleutheros within the context of the Corinthian community. One of the things that intrigued Isabella is that, although Paul frequently refers to slavery, liberation and being free, he only uses the term apeleutheros once (1 Corinthians 7: 22) – fans of University Challenge will know that a singular instance of a word in a text or corpus is sometimes referred to as a ‘hapax legomenon’.
In his surviving writings, Paul’s preferred term for people who are not slaves appears to be ἐλεύθερος (eleutheros); ‘free’. However, in 1 Corinthians 7:22, Paul uses a more specific term ἀπελεύθερος (apeleutheros), ‘freedman/feedperson’, referring to slaves who had been emancipated through the civic and legal process of manumission. Although it was a relatively common word, Paul only uses it once. Newman University graduand Isabella Wray explored what may have prompted Paul to use it here and what his readers may have understood by its use.
This excerpt from her dissertation, introduces us to a freedperson who, like Babbius Philinus (see part 2), rose to become an influential figure in Corinthian society. What is particularly intriguing about this person, however, is that he may also have also been a member of the Corinthian church…
Paul’s Liberating Theology in 1 Corinthians 7:21-24: The Freedperson’s Journey to Liberation
BACHELOR OF ARTS (SINGLE HONOURS) DEGREE IN THEOLOGY
SUBMITTED IN PART FULFILMENT OF THE REQUIREMENTS FOR THE AWARD OF NEWMAN UNIVERSITY
2.5 Erastus of Panaeus
The inscription translates: “Erastus, Procurator and Aedile, laid this pavement at his own expense.”
In parts one and two of Isabella Wray‘s dissertation (BA) exploring Paul’s use of the term ‘feedman’ (ἀπελεύθερος – apeleutheros) in 1 Corinthians 7:22, Isabella has drawn our attention to the importance of status within Roman society. She makes the point that how one was even treated in the law courts was dependent upon one’s status and rightly noted that this would have informed Paul’s instruction against their use for disputes among assembly members (1 Corinthians 6:1-6).
Furthermore, the relatively recent re-establishment of Corinth created a rather unique environment which resulted in some of the legal obstructions to influential civic/political posts being lifted – even to those who were once slaves. The lure of upward mobility in Corinth was a very tangible and visible possibility; even someone who was a slave could rise up the social ladder, command respect of their peers, and acquire great wealth and power. At the best of times, the promise of freedom for slaves must have been very attractive, but in Corinth there was an added incentive. Was this, partly, behind Paul’s aside concerning whether the members of the Corinthian church who were slaves should remain enslaved or attain the status of an apeleutheros?
In this section Isabella examines the legal process by which a slave could become free (manumission). Continue reading
In Part 1 of Newman graduand Isabella Wray‘s examination of Paul’s use of ‘slave’ and ‘freedman’ in 1 Corinthians 7:20-24 she described the geopolitical setting of Corinth and emphasised how the tumultuous events of the re-establishment of this Roman colony contributed to creating a climate in which social advancement was made possible even for those who would normally have been excluded by law from it – namely freed slaves (the apeleutheroi). This excerpt develops this theme by including an example of just such a freedman, Babbius Philinus.
As Isabella remarked during one tutorial, people like Babbius must have sprung into the minds of the Corinthian readers at his mention of ἀπελεύθερος (apeleutheros), in v.22…
One of the highlights each year is working with undergraduate students on their dissertations. It is the time when they choose the topic they want to research – rather than it being imposed upon them – and apply all their learning and skills that they have gained throughout their three years with us. I have had the pleasure of supervising some excellent work this year. One of the dissertations, by graduand Isabella Wray, is particularly suited for this blog and, I think, many will find it interesting and add a new dimension to your reading of 1 Corinthians 7.
With Isabella’s generous permission, I thought that it would be fun to post excerpts from her work. It is not just a great example of the types of questions and issues that students can explore in our degree programme, but I am also sure that a number of people will appreciate learning a little more about Paul, Corinth and the church that he founded there.
Why ‘slaves’ and ‘free’?
Isabella was intrigued by this text that we had studied in class in relation to Paul’s attitude to women and his community ethics within the Corinthian assembly. Why did Paul suddenly stop halfway through his teaching about marriage (7:1-16) to address circumcision and slavery, only to then pick up the theme of marriage once more (7:25-39)? Isabella was particularly interested in the references to slavery and manumission (the process through which a slave became a freedperson) and was not entirely convinced with my, rather off-hand, remark that this was just Paul, typically, getting side-tracked and his attempt to provide further examples of the principle he was attempting to present. Moreover, Isabella noted that the text relating to slavery and manumission was extremely ambiguous. Furthermore, she was struck by Paul’s language in this section, not just his use of δοῦλος (doulos) , ‘slave’, but also his singular use of ἀπελεύθερος (apeleutheros) , ‘freedman’ in 7:22. Paul uses this term only once in his entire writings; why here and what would it have meant to his Corinthian readers? Isabella’s interest in post-colonialism suggested to her that there might be a far deeper issue behind Paul’s choice of topic and words. The question that Isabella wanted to explore was how would these words have been understood by Paul’s readers? Why would someone who had ‘fought’ for their freedom want to then end up being a slave of Christ (7:22)? Was there anything specifically about the socio-political context of Corinth that would make these terms particularly pertinent and add to their rhetorical power? Continue reading
Did you know that, in the Roman Period, it would take you roughly eight and half days to travel from Jerusalem to Damascus in the summer time (July) or that if you traveled from Antioch to Thessalonica during the winter it would have taken you only eleven days, which is four and a half days quicker than the same journey in summer? What if your journey from Jerusalem to Damascus entailed a lot of luggage? Travelling by oxcart would take you twenty-one and a half days and set you back nine denarii per kg (based on transporting wheat)!
Welcome to Orbis: The Stanford Geospatial Network Model of the Roman World produced by Walter Scheidel and Elijah Meeks.