The author offers a grateful reply to his three respondents before clarifying a few matters and responding to queries. Nothing emerges that would require modifications to the main arguments of the book.
This article reviews Tucker Ferda’s recent book on the Galilean Crisis Theory, a scholarly theory that holds that Jesus encountered hostility and rejection in Galilee, which spurred significant changes in his mission, including his rather abrupt transition to Jerusalem. This lucid and deftly executed study charts the development of this scholarly theory, before offering its own assessment of Jesus’ mission and its success. With his perceptive assessment of early scholarship, Ferda makes an important contribution to the on-going meta-critical work in historical Jesus studies.
This article explores the historiographical consequences of depending on Markan chronology to reconstruct Jesus’s mission. Mark highlights a “Galilean crisis” as well as the scene in the temple courts (Mk 11:18) as twinned moments of dramatic reversal (peripeteia) that serve to drive his story home to its conclusion, connecting Jesus’s Jewish mission with his Roman death. Analyzing Jesus, the Gospels, and the Galilean Crisis with Mark’s literary deployment of peripeteia in mind, the essay then raises several questions about Ferda’s reconstruction of the reception of Jesus’s message among his Galilean hearers. Jerusalem, not the Galilee, emerges as the true site of “crisis.” Jesus’s popularity among Jews, not a rejection by them, explains most directly Pilate’s decision to neutralize Jesus. Were it not for the narrative shaping of Mark’s story, would we have any reason to presuppose a “Galilean crisis” at all?
Several recent studies on Justin’s Dialogue with Trypho the Jew have argued that the Dialogue should not be read as a witness to the state of theological debate between Jews and Christ-followers in the second century. Such arguments conclude that Justin does not engage with actual Jewish perspectives, but rather reconstructs a hypothetical Judaism from second-hand, polemical sources, or merely uses Trypho’s “Judaism” as a stand-in for what are actually (in Justin’s view) heterodox Christian interpretations. This article challenges this claim by returning to an older debate in Justin scholarship: the question of his relationship with Philo of Alexandria. By attending particularly to the role of the Logos in each author’s exegesis of Pentateuchal theophanic texts, the article argues that Justin’s interpretations in the Dialogue carefully avoid a kind of Logos theology that is well represented in the writings of Philo. This rhetorical distancing supports the conclusion that, in the Dialogue, Justin is in fact responding to exegetical traditions which he knows from the writings of Hellenized Judaism.
The Apostle of Jesus Christ, Mani, declares himself to be a “solitary one” (monērēs) no less than three times in the Cologne Mani Codex (CMC). Through a literary analysis that contextualizes the CMC both with contemporary Syrian depictions of anchoritic ascetics, on the one hand, and the hairy mountaineering anchorite (CMC 126.4-129.17) with Mani, on the other hand, this article argues that the redactor of the CMC sought to portray Mani as an anchoritic ascetic. Mani’s declaration to be a monērēs is therefore not incidental, but an essential marker of his identity, even as he sets out into the world as the Apostle of Jesus Christ.
Basil of Caesarea’s On the Holy Spirit has often been painted as a work that symbolises his emergence from the shadow of his embittered mentor, Eustathius of Sebaste. This paper reassesses the extent of Eustathius’ influence on the treatise. By analysing both the tone and argumentation of On the Holy Spirit, I counter this scholarly narrative, showing that Eustathius in fact serves as the silent interlocutor of the treatise, to whom Basil pleads the case of his orthodoxy, and with whom he begs for the church to be healed. Consequently, On the Holy Spirit should be read as more in vogue with apologetic literature than polemic , as a redoubled effort to respond to Eustathius that mounts an impassioned but cordial defence of Basil’s vision of Christian orthodoxy and a long-overdue plea for peace in a war-torn church.
Ancient philosophers sought to tune the soul and society to the musica universalis, the celestial harmony generated by the rational wheelworks of the cosmos. For Romans, this overarching rationality was associated with the rational speech of elite masculinity. Augustine subverts this discourse, however. Maintaining that the musica universalis is tuned to the love of God rather than rationality, Augustine depicts Roman history as chaotic dissonance that is out of tune with cosmic harmony. He effects a cosmic key change which idealizes behavior that Roman elites would have viewed absurd. Instead of selling a traditional type of speech (rhetoric) that according to Augustine leads to chaos, he teaches Christians to embrace activities in which the uneducated can participate – singing Psalms, and bursting into sudden, incomprehensible eruptions of divine joy, which he terms jubilus. In short, Augustine preaches a radically new sonority to undergird a new society.