By Luke Timothy Johnson
Luke Timothy Johnson does it back. This such a lot inventive and discovered interpreter of latest testomony and early church historical past demanding situations his readers to exploit 4 new interpretive different types to discover Jewish, Christian, and Gentile faith. Scales fall from readers' eyes as they see primary texts in intriguing and terrific new methods. for instance, why may still it's fantastic that new converts in Galatia desired to upload circumcision to baptism? finally, the spiritual practices with which they have been well-known invited deeper degrees of initiation.
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Extra info for Among the Gentiles: Greco-Roman Religion and Christianity (The Anchor Yale Bible Reference Library)
The realm of the gods did not simply mirror the world of humans. The mem brane separating the human and the divine was permeable, with traffic moving in both directions. 39 Polytheism is, in this sense, a generous and capacious religious system. There is always room for another member of the extended divine family. The early Christian proclamation of Jesus as a son of god in power through resurrection from the dead (Rom 1:4) would not have sounded nearly so strange to Gentiles as it did to Jews.
12 The power to which one responds is not one that can be controlled but one that exercises control. 13 The re sponse, furthermore, involves the whole person. 14 The body in question, furthermore, can be communal as well as individual: religious experience is not necessarily a private affair. 1 5 The second element is "peculiar intensity," which points to the sense of realness, en ergy, and urgency in the experience. Such urgency is not necessarily a matter of violent or externally visible reaction and can be entirely peaceful and quiet: one thinks of Elijah's "still small voice" in contrast to Sinai's spectacular kratophany.
20 The proper regulation of religion was considered essential for the stability and safety of the state-and this conviction was as strong during both the Re public and the Principate. Although Rome was generally hospitable to new cults, if for any reason a practice was regarded as inimical to the established order, it could be suppressed, not only for the good of the state but also, since they went together, for the health of religion. 25 The charge of atheism made against both Jews and Christians, likewise, was con nected to the charge of amixia (failure to mingle, or participate), which was tantamount to misanthropia (hatred of humanity).
Among the Gentiles: Greco-Roman Religion and Christianity (The Anchor Yale Bible Reference Library) by Luke Timothy Johnson