Sinces it was first introduced just a few weeks ago, there has been an enormous amount of specticism about the authencity of The Gospel of Jesus’s Wife. Many scholars have charged that the fragment is a forgery, several even advancing theories about its possible dependance on the coptic version of The Gospel of Thomas. Now scholars are suggesting that the fragment was probably composed with the use of a specific online interlinear of Thomas, since the fragment and the interlinear share the same typographical error. This evidence looks quite damning for The Gospel of Jesus’s Wife. For more, see the article by Andrew Bernhard, as well as the blog posts at Evangelical Textual Criticism and the NTWeblog.
Thursday, 11 October 2012
Friday, 31 August 2012
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Cambridge University Press has begun advertising the forthcoming release (January 2013) of Mark D. Mathews’s monograph, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (SNTSMS 154). This release is very exciting. Mark is a fellow Durham grad; we started together in 2007 and submitted our theses within days of each other in 2010. Mark and I were also neighbors in Durham for two years. His doctoral work was supervised by Loren Stuckenbruck, so when Loren moved to Princeton in 2009, Mark and his family followed him there. Mark is now in full-time church ministry at Bethany Presbyterian Church, near Philadelphia.
Here are the book summary and table of contents:
In the book of Revelation, John appeals to the faithful to avoid the temptations of wealth, which he connects with evil and disobedience within secular society. New Testament scholars have traditionally viewed his somewhat radical stance as a reaction to the social injustices and idolatry of the imperial Roman cults of the day. Mark D. Mathews argues that John’s rejection of affluence was instead shaped by ideas in the Jewish literature of the Second Temple period which associated the rich with the wicked and viewed the poor as the righteous. Mathews explores how traditions preserved in the Epistle of Enoch and later Enochic texts played a formative role in shaping John’s theological perspective. This book will be of interest to those researching poverty and wealth in early Christian communities and the relationship between the traditions preserved in the Dead Sea Scrolls and New Testament.
Table of Contents
Part I. Introduction: 1. The question of wealth in the Apocalypse
Part II. The Language of Wealth and Poverty in the Second Temple Period: Introduction
2. Dead Sea Scrolls: non-sectarian Aramaic documents
3. Dead Sea Scrolls: non-sectarian Hebrew documents
4. Dead Sea Scrolls: sectarian Hebrew documents
5. Other Jewish literature
Part III. Wealth, Poverty, and the Faithful Community in the Apocalypse of John: Introduction
6. The language of wealth and poverty in the seven messages – Rev 2-3
7. The present eschatological age – Rev 4-6
8. Buying and selling in Satan’s world – Rev 12-13, 18
9. Final conclusions.
Thursday, 20 May 2010
As one of the primary preparations for a NT (or Patristics) PhD, I recommended focusing on primary text background sources. I got an email question about which specific sources I would recommend, in order of importance. These are the lists that I drew up. Am I missing anything? Would you recommend a different order? Other thoughts?
- OT Apocrypha
- OT Pseudepigrapha (esp. 1 Enoch)
- Josephus: Jewish Antiquities, Jewish War
- Philo: ??? (Recommendations on 2-3 works on where to start?)
*Need it be said that you read the OT itself first (possibly even from the LXX): Deuteronomy, Isaiah, Daniel, etc.?
- Cicero: De Natura Deorum, De Finibis (both read like a 3 views on theology and ethics, respectively)
- Plato: Timaeus, Phaedo, Symposium (longer works like The Republic will also repay attention given)
- Epictetus and/or Seneca
- Histories: Herodotus, Suetonius, Tacitus
- Homer (which was the “Bible” of Hellenism)
- Rhetorical handbooks by Quintillian or Aristotle
Mike Bird has a list here which has a similar focus, but also points to key secondary sources.
- Apostolic Fathers
- NT Apocrypha
- Nag Hammadi
- Justin Martyr and Irenaeus