By David Edward Aune, Robin Darling Young
Astutely examining the writings of early Christianity as a part of the full of life dialog of the Graeco-Roman global, Robert M. supply helped reshape the examine of the recent testomony and early Christianity for students within the usa and Europe. Reading Religions within the historic World honors his paintings with 16 essays by means of his colleagues and scholars, prepared below the headings of Classical reviews, New testomony stories and Patristic reports. those essays replicate and expand the learn pursuits of the honoree; sign the breadth and intensity of Professor Grant's personal scholarly pursuits and productiveness; and give a contribution to every of those very important points of faith within the historic global.
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Extra resources for Reading Religions in the Ancient World: Essays Presented to Robert Mcqueen Grant (Supplements to Novum Testamentum)
Sample text
A boundary round the dramatic Àgure that separates him or her from the confusing continuities and complexities of our everyday acquaintance with persons . . 13 Thus, the distance between ordinary and theatrical will be an important principle for the interpretation of “person” or “self ” in Greek tragedy. nian calendars demonstrate that a hundred days each year were devoted to public festivals organized around religious cults of the city, the grandest of which was the Panathenaia; pan-Hellenic athletic contests in Olympia, Nemea, Isthmea, and Delphi were attended by Athenian delegates and victories were celebrated by the singing and dancing of victory-odes (epinicians); and rituals of weddings and funerals were city as well as family affairs.
Death as life and life as death: revisiting rohde 35 translation to the status of deity, represents a recasting of what is old and what is new. On a simple level, as the satirist Lucian remarks, it simply makes heaven more crowded and increases strife among men, but more fundamentally there is a redeÀning of the human situation—that is humans are “immortals” who are “trapped,” “fallen,” or otherwise subject to mortal conditions. Z. 21 When death is understood, paradoxically, to be life, then what we have is not the mere “crossing of the bounds,” or any other complex mix of “categories,” but the ultimate collapse of the “great gulf,” indeed the abolition of the category “human” itself.
333; cf. 280f ). Ganymedes, “who was the loveliest born of the race of mortals, and therefore the gods caught him away to themselves, to be Zeus’ wine-pourer, for the sake of his beauty, so he might be among the immortals” (Iliad 20:230–35). , the dissolution of the body. Their status is miraculous and, accordingly, exceptional. 17 Enkidu, Gilgamesh’s friend who had died had already described the realm below as “The house which none leave who have entered it . . 4). In ancient Hebrew tradition humans are mortal and descend at death to Sheol, the shadowy realm of the dead from which there is no coming back ( Job 14:10–12).
