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In: Authority and Identity in Emerging Christianities in Asia Minor and Greece
This book brings together studies on the most common designations for God in the New Testament, considering their use in ancient Jewish tradition as well as in Greek religion and Roman imperial cult.
The introducing chapter on “the Father” is followed by studies on “the Lord” and different designations expressing sovereignty (pantokrator, basileus, despotes, dynastes etc.), on “the Creator”, “the living God” and “the life giving God” as well as on the genuine Christian designation “God, who has risen Jesus from the dead”. The two final chapters are on “the one and only God” and on “the highest God”.
This compendium is not only a reference work full of interesting philological and religio-historical material, but also lays the foundation for future studies on the way in which the different New Testament- and other early Christian texts express their views on God. Conclusions at the end of each chapter facilitate the reading of the book, which aims to sharpen the view on the long neglected importance of God in the scriptures of the New Testament.


„Die Namen des Vaters” geben einen Überblick über die häufigsten neutestamentlichen Gottesbezeichnungen unter Berücksichtigung ihrer frühjüdischen Tradition, aber auch der zeitgenössischen paganen Sprachkonvention in der griechischen Religion und im römischen Herrscherkult.
Nach der Behandlung der „Vater“-Bezeichnung folgen die Analyse der Bezeichnungen Gottes als „Herr“ und „Herrscher“ (Allherrscher, König, Despotes, Dynastes etc.), als „Schöpfer“, als „lebendiger“ und „lebendigmachender“ sowie Gott als dem, „der Jesus von den Toten auferweckt hat“ als genuin christlicher Redeweise. Den Abschluss bilden Studien zu „Der einzige Gott“ und „Der höchste Gott“.
Dieser grundlegende Überblick eignet sich nicht nur als materialreiches Nachschlagewerk, sondern bildet zugleich einen hilfreichen Ausgangspunkt für alle weiteren Untersuchungen zu den Gottes-Vorstellungen einzelner Autoren der neutestamentlichen und weiterer frühchristlicher Schriften. Zahlreiche Zusammenfassungen erleichtern die Lektüre dieses Werks, das den Blick für die – lange vernachlässigte – Bedeutung Gottes in den neutestamentlichen Texten schärfen möchte.


When Christianity came to central Asia Minor, believers expressed their faith not only privately inside their communities but also in traditional, established public forms of communication, including sepulchral epigrams. The verse inscriptions of anonymous poets in Lycaonia were expressions of a Christian community which demonstrated both their education and the compatibility of their new religion with traditional pagan culture. The most important and influential composer of Christian poetry was the Cappadocian Gregory of Nazianzus. Other Anatolian bishops also composed verses, including Gregory’s cousin, Amphilochius of Iconium.

In: Early Christianity in Asia Minor and Cyprus
In: Sōtēria: Salvation in Early Christianity and Antiquity
This work gives a detailed survey of the rise and expansion of Christianity in ancient Lycaonia and adjacent areas, from Paul the apostle until the late 4th-century bishop of Iconium, Amphilochius. It is essentially based on hundreds of funerary inscriptions from Lycaonia, but takes into account all available literary evidence. It maps the expansion of Christianity in the region and describes the practice of name-giving among Christians, their household and family structures, occupations, and use of verse inscriptions. It gives special attention to forms of charity, the reception of biblical tradition, the authority and leadership of the clergy, popular theology and forms of ascetic Christianity in Lycaonia.


The soteriological metaphor in Tit 3:5 δια λουτρου παλιγγενεσιαζ και ανακαινωσεωζ seems to be a combination of Pauline and pagan language. The Pauline neologism ανακαινωσιζ describes the individual salvation in the context of the new creation as a universal process, and seems to serve as an explanation of the preceding term παλιγγενεσια. The author of Titus uses the expression παλιγγενεσια, which is probably influenced by the reception of Stoic terminology by Philo, to describe not only the salvation of the individual person, but also of all believers in a universal sense. As the Stoic term παλιγγενεσια is used for the cosmic renewal of the world, this connotation has to be remembered even in Titus. Consequently παλιγγενεσια has to be translated rather with “regeneration” than with “rebirth”.

In: Novum Testamentum
In: Early Christianity in Lycaonia and Adjacent Areas
In: Early Christianity in Lycaonia and Adjacent Areas
In: Early Christianity in Lycaonia and Adjacent Areas
In: Early Christianity in Lycaonia and Adjacent Areas