Social Distinctives Of The Christians In The First Century

This is a collection of pivotal essays by E. A. Judge, who initiated many important discussions in the establishment of social scientific criticism of the Bible. What is it that made the work of Judge in 1960 and in subsequent years so important? Judge was the first in scholarship after the mid-twentieth century to clarify early Christian ideals about society by defining what the social institutions of the broader cultural context were and how they influenced the social institutions of the early Christian communities. Judge points out that earlier scholars had entered into this field of inquiry, but that, in general, they failed due to the lack of careful definitions of the Greco-Roman social institutions at the time based on a thorough use of the primary sources. Thus, Judge was the "new founder" ( a turning point in scholarship) of what came to be called social-scientific criticism of the New Testament. Social-scientific criticism is the term in scholarship that refers to the use of social realities (e.g. institutions, class, factors of community organization) in the critical study of literary sources available (this is an advance over "merely" literary and traditional historical questions).

First published in 1994. Routledge is an imprint of Taylor & Francis, an informa company.

"Silly," "stupid," "irrational," "simple." "Wicked," "hateful," "obstinate," "anti-social." "Extravagant," "perverse." The Roman world rendered harsh judgments upon early Christianity--including branding Christianity "new." Novelty was no Roman religious virtue. Nevertheless, as Larry W. Hurtado shows in Destroyer of the gods, Christianity thrived despite its new and distinctive features and opposition to them. Unlike nearly all other religious groups, Christianity utterly rejected the traditional gods of the Roman world. Christianity also offered a new and different kind of religious identity, one not based on ethnicity. Christianity was distinctively a "bookish" religion, with the production, copying, distribution, and reading of texts as central to its faith, even preferring a distinctive book-form, the codex. Christianity insisted that its adherents behave differently: unlike the simple ritual observances characteristic of the pagan religious environment, embracing Christian faith meant a behavioral transformation, with particular and novel ethical demands for men. Unquestionably, to the Roman world, Christianity was both new and different, and, to a good many, it threatened social and religious conventions of the day. In the rejection of the gods and in the centrality of texts, early Christianity obviously reflected commitments inherited from its Jewish origins. But these particular features were no longer identified with Jewish ethnicity and early Christianity quickly became aggressively trans-ethnic--a novel kind of religious movement. Its ethical teaching, too, bore some resemblance to the philosophers of the day, yet in contrast with these great teachers and their small circles of dedicated students, early Christianity laid its hard demands upon all adherents from the moment of conversion, producing a novel social project. Christianity's novelty was no badge of honor. Called atheists and suspected of political subversion, Christians earned Roman disdain and suspicion in equal amounts. Yet, as Destroyer of the gods demonstrates, in an irony of history the very features of early Christianity that rendered it distinctive and objectionable in Roman eyes have now become so commonplace in Western culture as to go unnoticed. Christianity helped destroy one world and create another.

Collection of previously published essays and lectures.

The Social Structure of the Early Christian Communities deals with a small number of topics which, in one way or another, have long attracted the attention of students of early Christianity. Above all, it is an attempt to investigate the social origins and the social positions of the early Christians. Recent studies are arriving at the conclusion, contrary to long-held views, that the primitive Christian communities, those which emerge after the first chapters of Acts, did not consist of the 'dregs of the populace'. However, in spite of the important work which is being done on the subject, few of the recent books concerned with such sociological issues go far beyond the New Testament age. What still requires investigation is the composition of the early communities from the first years of the mission to the Gentiles down to the age of Constantine, when large sections of the population, from all social classes, started joining the Christian churches.

E.A. Judge's third collection of essays moves on from Rome and the New Testament to the interaction of the classical and biblical traditions, to the cultural transformation of late antiquity, and to the contested heritage of Athens and Jerusalem in the modern West. A lifelong interest in Rome bridges this range. Christianity emerges as essentially a movement of ideas, opposed at first to the cultic practice of ancient religion which had been meant to secure the existing order of things. The new message with its demanding morality laid the foundations for our radically different sense of 'religion' as the quest for the ideal life.The 'Judge method' tackles such momentous questions by starting with textual detail, translated from Latin and Greek. Inspired by the project of the Dolger-Institut in Bonn (the interaction of antiquity and Christianity), he brings to it a particular focus on those documents of the times retrieved from stone or papyrus. The collection reflects the more holistic approach to history, starting with the ancient world, that has been developed at Macquarie University in Sydney, where diverse interests are now drawn together from as far back as ancient Egypt or China in an attractive approach to the modern world.

This work by two New Testament scholars is the first comprehensive social history of the earliest churches. Integrating the historical and social data, they locate the ancient Galileans, Judeans, and the Jesus movement in their respective matrices. The Stegemanns deal with such issues as conflict between the messianic communities and the rest of Judaism, religious pluralism, social stratification, group composition, gender division, ancient economics, and urban/rurual distinctions.

Comments on the First Edition... Those concerned with Christian beginnings will find Malherbe stimulating and incisive on the New Testament. Robert M. Gratn, Journal of Religion The author is a scholar of great learning. I found the footnotes to be extremely useful, and the challenge of the book that a new consesus has emerged is a genuine contribution to continuing debate. Robin Scroggs, Journal of the American Academy of Religion An interesting and informed introduction to an important new development in the study of earliest Christianity. - Victor P. Furnish, Perkins Journal The book constitutes a major challenge to the depictions of early Christianity - especially of the Pauline Wing in earlier scholarly work. - Howard Clark Kee, Reflection