Re Appropriating Marvelous Fables

Edwin Hatch provided a colorful portrait of the religious world to which Justin Martyr belonged: "The main subject-matter of . . . literary education [amongst the pagans] was the poets. . . . They were read as we read the Bible. They were committed to memory. The minds of men were saturated with them. A quotation from Homer or from a tragic poet was apposite on all occasions and in every kind of society" (The Influence of Greek Ideas on Christianity, 1957). So when some of these pagans converted to Christianity in Justin's day, is it reasonable to assume that they simply "forgot" these mythical narratives in which they had been reared from childhood? Re-appropriating "Marvelous Fables" sets out to argue that this was hardly the case. Rather, Justin in 1 Apology can be seen taking full advantage of this mythical framework that still loomed large in the minds of fledgling Christian believers and students in his care--masterfully re-appropriating this popular form of religious discourse for the purpose of solidifying their newfound faith.

Edwin Hatch provided a colourful portrait of the religious world to which Justin Martyr belonged: The main subject-matter of ... literary education [amongst the pagans] was the poets. ... They were read as we read the Bible. They were committed to memory. The minds of men were saturated with them. A quotation from Homer or from a tragic poet was apposite on all occasions and in every kind of society (The Influence of Greek Ideas on Christianity, 1957). So when some of these pagans converted to Christianity in Justin's day, is it reasonable to assume that they simply

What are non-Christian religions? How is God related to them? How do they relate to Christianity? In this original book, Iain McGee explores five Christian theologians’ answers to these questions. The study spans the history of the church, covering figures from four different continents: Justin Martyr, Augustine, John Calvin, Jonathan Edwards, and Daniel Strange. Focusing on the revelation-religion interface in the writings of these scholars, McGee outlines and analyzes their varied understandings of Logos illumination, the prisca theologia, and the demonic, alongside the relationships between them and their impact on non-Christian religion. McGee forwards an argument that each theology can be considered a biblically informed, contextually reflective, and reactive response to significant religious challenges faced by these Christian thinkers in their attempts to demonstrate the uniqueness of the Christian faith.

"Edwin Hatch provided a colorful portrait of the religious world to which Justin Martyr belonged: ""The main subject-matter of . . . literary education [amongst the pagans] was the poets. . . . They were read as we read the Bible. They were committed to memory. The minds of men were saturated with them. A quotation from Homer or from a tragic poet was apposite on all occasions and in every kind of society"" (The Influence of Greek Ideas on Christianity, 1957). So when some of these pagans converted to Christianity in Justin's day, is it reasonable to assume that they simply ""forgot"" these mythical narratives in which they had been reared from childhood? Re-appropriating ""Marvelous Fables"" sets out to argue that this was hardly the case. Rather, Justin in 1 Apology can be seen taking full advantage of this mythical framework that still loomed large in the minds of fledgling Christian believers and students in his care--masterfully re-appropriating this popular form of religious discourse for the purpose of solidifying their newfound faith."

In Early Christian Apologetics, D.H. Williams offers a comprehensive presentation of Christian apologetic literature from the second to the fifth century, considering each writer within the intellectual context of the day. Williams argues that most apologies were not directed at a pagan readership. In most cases, he says, ancient apologetics had a double object: to instruct the Christian and to persuade weak Christians or non-Christians who were sympathetic to Christian claims. Traditionally, scholars of apologetics have focused on the context of persecution in the pre-Constantinian period. By following the links in the intellectual trajectory up though the early fifth century, Williams prompts deeper reflection on the process of Christian self-definition in late antiquity. Taken cumulatively, he finds, apologetic literature was in fact integral to the formation of the Christian identity in the Roman world.

This volume offers an accessible investigation of the Naassene discourse embedded in the anonymous Refutation of All Heresies (completed about 222 CE), in order to understand the theology and ritual life of the Naassene Christian movement in the late second and early third centuries CE. The work provides basic data on the date, genre, and provenance of the Naassene discourse as summarized by the author of the Refutation (or Refutator). It also offers an analysis of the Refutator’s sources and working methods, an analysis which allows for a full reconstruction of the original Naassene discourse. The book then turns to major aspects of Naassene Christianity: its intense engagement with Hellenic myth and “mysteries,” its biblical sources, its cosmopolitan hermeneutics, its snake symbology, as well as its distinctive approach to baptism, hymns, and celibacy. A concluding chapter outlines all we can securely reconstruct about the Naassene Christian movement in terms of its social identity and place in the larger field of early Christianity and ancient Mediterranean religions more broadly. The Naassenes: Exploring an Early Christian Identity is suitable for students, scholars, and general readers interested in Early Christianity, Gnostic and Nag Hammadi Studies, Classics, and Ancient Philosophy, as well as hermeneutical issues like allegory and intertextuality.

By the mid-second century Christian writers were engaging in debates with educated audiences from non-Jewish Graeco-Roman cultural backgrounds. A remarkable feature of some of these texts is how extensively they refer to the Jewish scriptures, even though those scriptures were unfamiliar to non-Jewish Graeco-Romans. In Worshipping a Crucified Man, Jeremy Hudson explores for the first time why this should have been so. As the basis for his argument, Hudson examines three works by Christian converts originally educated in Graeco-Roman traditions: Justin Martyr's First Apology, Tatian's Oratio and Theophilus of Antioch's Ad Autolycum. He considers their literary strategies, their use of quotations and allusions and how they present the Jewish scriptures, all against the background of the Graeco-Roman literary culture familiar to both authors and audiences. The scriptures are presented as a critically defining feature of Christianity, instrumental in shaping the way the new religion presented itself, as it strove to engage with, and challenge, the cultural traditions of the Graeco-Roman world. This book will engage scholars interested in the very earliest centuries of Christianity and in the central role the Jewish scriptures played in the new religion’s self-presentation.

Animals abound in Dr. Seuss’s Caldecott Honor–winning picture book If I Ran the Zoo. Gerald McGrew imagines the myriad of animals he’d have in his very own zoo, and the adventures he’ll have to go on in order to gather them all. Featuring everything from a lion with ten feet to a Fizza-ma-Wizza-ma-Dill, this is a classic Seussian crowd-pleaser. In fact, one of Gerald’s creatures has even become a part of the language: the Nerd!