Oldtidens religioner og mytologier

The present volume contains the proceedings of a conference held in October 2018 at Humboldt University Berlin. The articles reflect the different categories of describing Judaism of the Second Temple Period in view of their sustainability in characterising an ancient religious community in different historical situations and discuss relevant (re)constructions of ancient Judaism in the history of scholarship. Since the Persian period, ancient Judaism existed in a world which was in constant flux regarding its political, social, and religious contexts. Consequently, Judaism was subject to permanent processes of change in its self-perception as well as its external perception. In all complexity, however, the Torah, the Temple(s) as a place where heaven meets the earth, and the 'holy' or 'promised' land as the dwelling place of God's people can be regarded as institutions to which all kinds of Judaism in the Babylonian and Egyptian dispora as well in Israel/Palestine were related in some way or another.

In this study, Allison L. Gray analyzes three biographical narratives by the fourth-century Christian theologian Gregory of Nyssa (335-395 CE). When the Life of Moses, the Life of Macrina, and the Life of Gregory Thaumaturgus are examined in light of Greco-Roman rhetoric, biography, hagiography, and the history of education, it becomes evident that Gregory's attention to audience is critical to understanding the texts' form and function. Gregory recounts the lives of exemplary figures to inform his readers about lived virtue while simultaneously preparing them to be skilled readers and interpreters. He adopts and adapts familiar rhetorical and literary techniques to imagine, construct, and teach a new sort of ideal audience, training Christians to interpret Scripture. This study contributes to a more complete picture of how early Christian biographical writing shaped an emerging Christian paideia.

Research on the Book of Jeremiah has gained momentum in the past forty years and led to new results. The differences between the MT and the LXX have received more attention than ever. The extent of Deuteronomistic thinking and of redactions marks the debate on the composition of the book. It has become evident that the Book of Jeremiah intensively picks up earlier sources and offers a synthesis of them, comparable to a mosaic. It concentrates on the downfall of Jerusalem, conceives anew the prophet's role in the figure of Jeremiah and portrays the biblical God in a unique way. This collection of studies by Georg Fischer from the past ten years imparts insights into the recent discussions about the Book of Jeremiah.

The most important objects in the Hebrew Bible are a wooden box, styled in English "the ark" or "the ark of the covenant", and two statues of winged creatures, "the cherubim", that surmount it. Raanan Eichler attempts to understand these objects using the full gamut of data and tools available to the modern scholar. The study features an abundance of visual comparative material, much of it in colour, with a particularly close examination of the finds from the tomb of Pharaoh Tutankhamun. The author proposes solutions to a number of unsolved puzzles, such as the question of what cherubim looked like, and offers a new explanation of the nature of the ark and the cherubim, rejecting the prevailing scholarly view of them as having constituted an "empty throne" and footstool for the God of Israel. Rather, he argues, they constituted an empty frame, a unique cultic focus that surpassed all known systems in the ancient Near East in the extent of the efforts it represented to prevent an anthropomorphic conception of the deity in a cultic context.

Scholarly interest in intersections between Jews and Syriac Christians has experienced a boom in recent years. This is the result of a series of converging trends in the study of both groups and their cultural productions. The present volume contributes to this developing conversation by collecting sixteen studies that investigate a wide range of topics, from questions of origins to the development of communal boundaries, from social interactions to shared historical conditions, involving Jews and Syriac Christians over the first millennium CE. These studies not only reflect the current state of the question, but they also signal new ways forward for future work that crosses disciplinary boundaries between the fields of Jewish Studies and Syriac Studies, in some cases even dismantling those boundaries altogether.

Sixteen hundred years after her death (d. 415 CE), the legacy of Hypatia of Alexandria's life, teaching, and especially her violent demise, continue to influence modern culture. Through a series of focused articles, this volume takes a fresh look at the most well-known ancient female philosopher under three aspects: first, through the evidence provided by her most famous pupil, Synesius of Cyrene; next, by placing her in her late antique cultural context, and, finally, through analysis of her reception both ancient and modern. Though the sources are meager, Hypatia's influence on her students and wider culture guaranteed that she remained an important figure throughout the centuries, albeit one ranging from chaste Neoplatonist to conniving witch. Along with its eleven new essays, this volume also includes a new translation of all the principal ancient sources touching on Hypatia.

A constant re-evaluation of the new archaeological and textual material unearthed and edited in recent decades is a recurrent duty of ancient and modern scholars. Since the overwhelming amount of available data and the complexity of new methodologies can be competently handled only by specialized scholars, such a re-evaluation is no longer possible for a single scholar. For this reason, archaeologists, cuneiform and biblical scholars as well as classicists joined forces at an international conference in Rome in May 2017 to share their accumulated knowledge. The results of the proceedings are presented here in the oral stage along with the Assyrian, Babylonian, Persian, and Greco-Roman periods.

In this study, Max Whitaker investigates the intriguing accounts of Jesus' resurrection appearances through the lens of Greco-Roman narratives. In both canonical and apocryphal accounts of Jesus' post-resurrection appearances, Jesus appears in an unrecognisable form to other characters, including people who knew him well just before his death. The motif of a character appearing in an unrecognisable form to people he or she knows well is one which exists in folk literature, and in Greco-Roman and Jewish literature from a range of genres. The author investigates a range of stories in which characters appear in an unrecognisable or metamorphic form, and summarises patterns and themes. This throws new light on how Jesus' post-resurrection stories would have been understood by their original audiences.

The present volume contains the proceedings of an international conference meant to further the dialogue between New Testament scholars and epigraphists with an interest in NT matters. After the more general approach of a previous conference, it was decided to focus on a particular writing. The Letter to the Colossians, though a relatively short work, was chosen because it contains some very interesting material worthy of study from an epigraphical angle and also offers opportunities to open up towards a broader perspective on Pauline literature. The essays that make up this collection offer insights into the world of the intended addressees, show ways for contextualising epigraphical material, and demonstrate from case studies how this material, in combination with literary and archaeological evidence, can be made to use in interpreting specific concepts or motifs in the letter.

In the last two decades, increasing numbers of texts have been suggested as coming from or edited during the Persian period, but these discussions do not always reflect extensively on the assumptions used in making these claims or the implications on a broader scale. Earlier generations of scholars found it sufficient to categorize material in the biblical books simply as "late" or "postexilic" without adequately trying to determine when, by whom, and why the material was incorporated into the text at a fixed point in the Persian period. By grappling with these questions, the essays in this volume evince a greater degree of precision vis-à-vis dating and historical context. The authors introduce the designations early Persian, middle Persian, and late Persian in their textual analysis, and collectively they take significant steps toward developing criteria for locating a biblical text within the Persian period. Contributors:Reinhard Achenbach, Richard J. Bautch, Joseph Blenkinsopp, David M. Carr, Georg Fischer SJ, Raik Heckl, Yigal Levin, Jill Middlemas, Dalit Rom-Shiloni, Konrad Schmid, Lena-Sofia Tiemeyer

In recent decades, the debate on monotheism and religious pluralism has been strongly influenced by the idea that monotheism originating in the Old Testament is the root of intolerance and violence. In this study, Daniela Scialabba investigates inclusive tendencies in Old Testament monotheism, in particular theological principles motivating and supporting the possibility of a positive relationship between non-Israelites and the God of Israel. Thus, she examines three texts thoroughly: the Book of Jonah, Psalm 33 (MT and LXX), and the novel "Joseph and Aseneth". Despite their difference concerning genre, date of origin and provenance, these texts have important ideas in common: the relationship between the God of Israel and non-Israelites as well as the concept of God as a universal creator who has pity with all his creatures.

The phenomena we call magic and mysticism had a profound effect on the shaping of Judaism in late antiquity. In this volume, Michael D. Swartz offers a wide-ranging study of the purposes, world-views, ritual dynamics, literary forms, and social settings of ancient Jewish magic and mysticism and their function in religion and history. Based on the author's studies over the past few decades, he proposes innovative methods for the study of these two phenomena. The author focuses especially on the rituals of early Jewish magic and mysticism, their social contexts, and the textual dimension of this complex literature. He also offers introductions to these phenomena. Michael D. Swartz argues that the authors of these texts employed intricate technologies, literary and artistic forms, and physical practices to negotiate between the values and world-views of their cultures and the texture of everyday life.

The articles in this volume discuss polemically charged re-evaluations of the religious traditions and scriptures of the Western world, employed throughout the centuries in various religious contexts. These studies consider new religious outlooks not as glosses on inherited traditions, but as acts of power exercised in the struggle for identity: contestation, appropriation, interpretation and polemics against the religious "other", involving, sometimes covertly, critiques of inherited tradition. The volume outlines a typology of the variety of attested strategies, highlighting cases of borderline extremes involving subversions of mainstream forms of belief as well as elucidating more moderate avenues of interaction. Most of the studies were presented at a 2016 conference in Jerusalem honouring Guy G. Stroumsa, a renowned scholar of early Christianity and Late Antiquity, recipient of many scholarly awards, including the Leopold Lucas Prize 2018. Contributors:Nicole Belayche, Moshe Blidstein, Philippe Borgeaud, Hubert Cancik, Hildegard Cancik-Lindemaier, Gilles Dorival, Giovanni Filoramo, Aryeh Kofsky, Sergey Minov, Maren R. Niehoff, Lorenzo Perrone, Serge Ruzer, John Scheid, Zur Shalev, Mark Silk, Adam Silverstein, Daniel Stökl Ben Ezra, Yuri Stoyanov, Guy Stroumsa, Michel Tardieu, Sharon Weisser

Jonathon Lookadoo explores Ignatius's pairing of high priestly and temple metaphors in order to understand more clearly how Ignatius viewed Jesus and the church. The metaphors of high priest and temple are closely related in three of Ignatius's letters. This study allows readers to appreciate better how Ignatius portrayed Jesus's identity and work. The author also sheds light on how some of Ignatius's audiences were to demonstrate unity. By exploring each metaphor with a view to its rhetorical function in a particular letter as well as to similar imagery in early Jewish and early Christian literature, Jonathon Lookadoo freshly illuminates Ignatius's letters in a way that is of interest not only to Ignatian scholars, but to all who study early Christian letters, rhetoric, and theology in the first two centuries CE.

The figure Balaam has interested exegetes and scribes for millennia. Jonathan Miles Robker examines the different versions of the literary character Balaam as attested in biblical and epigraphic literature. By contrasting the distinct information about Balaam presented in the various sources (the plaster inscription from Della, Numbers 22-24; 31; Deuteronomy 23; Joshua 13; 24; Judges 11; Micah 6; and Nehemiah 13), the author seeks to trace the development of characterizations of Balaam from the oldest available material to the youngest in the Hebrew Bible. In this way, Jonathan Miles Robker advances discourse about the literary and tradition-historical development of the texts that became the Hebrew Bible. Beyond the text of the Hebrew Bible, he also traces the continued development of Balaam's characterization through the texts of Qumran and the New Testament. To this end, the author contributes discussions of the history of religion in Antiquity.

In this volume, scholars of Judaism, Christianity, and late antique religion demonstrate how special attention to the ritual and rhetorical functions of space can improve modern interpretations of ancient literary, liturgical, and ritual texts. Each chapter is concerned with reconstructing the dynamic interaction between space and text. Demonstrating the pliability of the idea of space, the contributions in this volume span from Second Temple debates over Eden to Byzantine Christian hymnography. In so doing, they offer a number of answers to the seemingly simple question: What difference does space make for how modern scholars interpret ancient texts? The nine contributions in this volume are divided into the three interrelated topics of the rhetorical construction of places both earthly and cosmic, the positioning of people in religious space, and the performance of ritual texts in place.

Religion requires education. Soon after the emergence of Christianity, religious education became crucial to the development of Christian communities in towns and in the countryside. The present volume analyzes the human agents of this education: bishops, catechists, mothers and fathers, monastic teachers. It thus offers a comparative analysis of teachers' roles in Christian educational contexts, dealing with questions such as: Who taught in late antique Christianity? Which imagery is used to describe such teaching? What impact do gender ascriptions have on teaching roles and processes? And where do conflicts emerge between different roles and their social settings?C ontributors:Christoph Birkner, Carmen Angela Cvetkovi¿c, Juliette Day, Therese Fuhrer, Peter Gemeinhardt, Katharina Greschat, Henrik Rydell Johnsén, Olga Lorgeoux, Andreas Müller, Maria Munkholt Christensen, David Rylaarsdam, Arthur Urbano

The Gospel of Luke has long been known for its variation between good, educated Greek and Semitic influences. In the last century, five theories have attempted to explain the Semitic influence: Semitic sources; imitation of the Greek Bible; the Greek of the ancient synagogue; literary code-switching between standard Greek and semitized Greek; and the social background of bilingualism. Albert Hogeterp and Adelbert Denaux revisit Luke's Greek and evaluate which alleged Semitisms of vocabulary and syntax are tenable in light of comparative investigation across corpora of Greek, Hebrew, and Aramaic, literary as well as documentary, texts. They contend that Semitisms in Luke's Greek are only fully understood in light of a complementarity of linguistic backgrounds, and evaluate them in diachronic respect of Synoptic comparison and in synchronic respect of their place in Luke's narrative style and communicative strategy.

Patricia A. Duncan examines the fourth-century Christian novel traditionally known as the Pseudo-Clementine Homilies (but here referred to as the Klementia) in order to show how the lengthy and complex narrative coheres as a rhetorical whole and works to initiate the reader into a revised, esoteric vision of the origins of Christianity. The novel is well known for its distinctive doctrine of "false pericopes" in the scriptures of the Jews, but equally important is the way it capitalizes on its narrative genre to correct false pericopes in the Gospels of the New Testament. Key to the novel's project is a construction of the apostle Peter as the chief tradent and the fully authorized interpreter of the words and deeds of the True Prophet Jesus. This Peter offers up of a law-abiding, monotheistic "Christianity" that is fully continuous with the religion of the followers of Moses.

Why did the early followers of Jesus call themselves "Christians"? What was their social and religious capital? Why did Christianity attract both poor widows and wealthy women? What did pagans think of early Christians? Integrating the major apocryphal Acts of the Apostles in the study of Christianity and the ancient world, Jan N. Bremmer illustrates their prominence of women and their, sometimes surprising, usage of magic as well as establishing a new chronology and place of composition for these Acts. He also shows that the early Christian tours of hell derive from both Jewish and Greek models, although they become increasingly Christianised. The author concludes by decoding the intriguing visions in the Passion of Perpetua by placing them in the contemporary world, thereby compelling us to sympathize with the hopes and fears of young Christian martyrs. It is the close attention to both pagan and Christian traditions that make these papers, which have all been updated and some of them revised, an exciting read for scholars and advanced students alike.

In this work, Andrei A. Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on the development of later rabbinic and Hekhalot beliefs concerning the supreme angel Metatron. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology of the divine Name, provides an important conceptual key not only for elucidating the evolution of the Metatron tradition, but also for understanding the origins of the distinctive aural ideology prominent in early Jewish mystical accounts. Andrei A. Orlov suggests that the aural mould of Jewish apocalypticism exercised a decisive and formative influence on the development of early Jewish mysticism.

The impetus for this collection of essays on canonical and non-canonical Acts is to honor the scholarly achievements of Richard I. Pervo. Pervo pioneered the view that canonical Acts is comparable to ancient fiction - the various episodes about Peter, Paul, and the other apostles composed to entertain, even as they inform. In the spirit of this work, contributors prod and provoke readers, traveling at different speeds and with notable variation from the center of the broad orbit of canonical Acts. The hope is that the essays foster conversation about the things discussed, offering no small measure of delight along the way. Contributors:Harold W. Attridge, Clayton N. Jefford, Amy-Jill Levine, Dennis R. MacDonald, Troy W. Martin, Shelly Matthews, David Moessner, Mikeal C. Parsons, Mark Reasoner, Clare K. Rothschild, Melissa Harl Sellew, Janet E. Spittler, Angela Standhartinger

45 Götter- und Mythenfiguren zum Ausmalen. Mit kurzen Infotexten. So macht Mythologie Spaß!

Im 17. Jahrhundert schlägt die Geburtsstunde der Religionswissenschaft. Sie entsteht aus der Frage nach der Herkunft der Götter, des Polytheismus, der "Idolatrie". Der Monotheismus, darin war man sich einig, bildete die Urreligion: Das war nicht die Religion der Offenbarung, sondern die Religion der Natur und der Vernunft, die allen Menschen gemeinsam und auch in allen heidnischen Religionen aufspürbar ist. Die Vielgötterei entstand erst mit den Staaten; denn Herrschaft braucht die Götter, um dem Volk politische und moralische Orientierung zu geben. Unter diesen Bedingungen zog sich die Urreligion in den Untergrund zurück: So entstanden die Mysterien.Grundmodell dieser Entwicklung ist das Alte Ägypten, der erste Staat der Geschichte, in dem sich diese religiöse Doppelstruktur besonders klar ausprägte. Die Ägypter hatten zwei Schriften, so las man es bei den Griechen: eine fürs Volk, eine für die Mysterien, und sie bauten über der Erde für die offizielle und unter der Erde für die geheime Religion, nämlich den Kult der verschleierten Isis, in der man Spinozas Deus sive Natura erkannte: oben also die vielen Götter, unten der Gott der Philosophen. In dieses Bild blickten die Geheimgesellschaften wie in einen Spiegel.Ende des 18. Jahrhunderts hoben Lessing, Mendelssohn und andere diese Idee der doppelten Religion auf eine neue Ebene. An die Stelle der Mysterien trat bei ihnen die Idee einer "Menschheitsreligion" und an die Stelle der Kultur, die zwei Religionen hat, der Mensch, der sich einerseits seiner angestammten Kultur, Nation und Religion und andererseits einer menschheitlichen Verbundenheit zugehörig weiß. Keine Religion besitzt die Wahrheit, allen aber ist sie als Ziel aufgegeben. In dieser Form gewinnt die Idee der doppelten Religion im Zeitalter der Globalisierung eine ungeahnte Aktualität.

In this study, Jonathan S. Milgram demonstrates that the transformation of inheritance law from the biblical to the tannaitic period is best explained against the backdrop of the legal and social contexts in which the tannaitic laws were formulated. Employing text and source critical methods, he argues that, in the absence of the hermeneutic underpinnings for tannaitic innovations, the laws were not the result of the rabbinic imagination and its penchant for inventive interpretation of Scripture. Turning to the rich repositories in biblical, ancient near eastern, Second Temple, Greek, Elephantine, Judean desert, and Roman sources, the author searches for conceptual parallels and antecedents as well as formulae and terminology adopted and adapted by the tannaim. Since the tannaitic traditions reflect the social and economic contexts of the tannaitic period - the nuclear family on privatized landholdings in urban centers - the author also considers the degree to which tannaitic inheritance laws may have emerged out of these contexts.

Covenant and election are two theological concepts that dominate the landscape of the Hebrew Bible. If they became the main structuring concepts of the Hebrew Bible, they were not so from the beginning. Their centrality was the result of their utilization by exilic and post-exilic scribes and tradents to focus Israel's traditions into a coherent structure as fitted the revelation of one God. The essays in this collection examine covenant and election across the biblical literature, from the priestly document through Deuteronomy to Jeremiah and the book of Chronicles. They show how the ideas were shaped and refined under the conditions of national disaster and rebuilding.

Daniele Pevarello analyzes the Sentences of Sextus, a second century collection of Greek aphorisms compiled by Sextus, an otherwise unknown Christian author. The specific character of Sextus' collection lies in the fact that the Sentences are a Christian rewriting of Hellenistic sayings, some of which are still preserved in pagan gnomologies and in Porphyry. Pevarello investigates the problem of continuity and discontinuity between the ascetic tendencies of the Christian compiler and aphorisms promoting self-control in his pagan sources. In particular, he shows how some aspects of the Stoic, Cynic, Platonic and Pythagorean moral traditions, such as sexual restraint, voluntary poverty, the practice of silence and of a secluded life were creatively combined with Sextus' ascetic agenda against the background of the biblical tradition. Drawing on this adoption of Hellenistic moral traditions, Pevarello shows how great a part the moral tradition of Greek paideia played in the shaping and development of self-restraint among early Christian ascetics.

Ethnic values changed as Imperial Rome expanded, challenging ethnocentric values in Rome itself, as well as in Greece and Judea. Rhetorically, Roman, Greek, and Judean writers who eulogized their cities all claimed they would receive foreigners. Further, Greco-Roman narratives of urban tensions between rich and poor, proud and humble, promoted reconciliation and fellowship between social classes. Luke wrote Acts in this ethnic, economic, political context, narrating Jesus as a founder who changed laws to encourage receiving foreigners, which promoted civic, missionary growth and legitimated interests of the poor and humble. David L. Balch relates Roman art to early Christianity and introduces famous, pre-Roman Corinthian artists. He shows women visually represented as priests, compares Dionysian and Corinthian charismatic speech and argues that larger assemblies of the earliest, Pauline believers "sat" (1 Cor 14.30) in taverns. Also, the author demonstrates that the image of a pregnant woman in Revelation 12 subverts imperial claims to the divine origin of the emperor, before finally suggesting that visual representations by Roman domestic artists of "a category of women who upset expected forms of conduct" (Bergmann) encouraged early Christian women like Thecla, Perpetua and Felicitas to move beyond gender stereotypes of being victims. Balch concludes with two book reviews, one of Nicolas Wiater's book on the Greek biographer and historian Dionysius, who was a model for both Josephus and Luke-Acts, the second of a book by Frederick Brenk on Hellenistic philosophy and mystery religion in relation to earliest Christianity.

William D. Barker analyzes a wide array of possible ancient Near Eastern backgrounds to Isaiah 24-27. He finds that there is a uniquely Ugaritic background to the chapters, with evidence of a literary framework and narrative progression that has been intentionally adopted and creatively adapted from either the Ba'al Myth (KTU 1.1-1.6) itself or a shared tradition between ancient Ugarit and ancient Israel. Barker also closely examines Isaiah 24-27 in the light of the Ugaritic material and thereby contributes to the resolution of some of the historic questions about the interpretation, genre, dating, and function of Isaiah 24-27. A new epithet for the chapters is also proposed.

This volume presents a group of articles that deal with connections between ancient Babylonian, Iranian and Jewish communities in Mesopotamia under Neo-Babylonian, Achaemenid, and Sasanian rule. The studies, written by leading scholars in the fields of Assyriology, Iranian studies and Jewish studies, examine various modes of cultural connections between these societies, such as historical, social, legal, and exegetical intersections. The various Mesopotamian connections, often neglected in the study of ancient Judaism, are the focus of this truly interdisciplinary collection. Contributors:Jonathan Ben-Dov, Yaakov Elman, Irving Finkel, James Nathan Ford, Eckart Frahm, Uri Gabbay, Yishai Kiel, Reuven Kiperwasser, Maria Macuch, Shai Secunda, Dan D. Y. Shapira, Prods Oktor Skjærvø, Caroline Waerzeggers, Nathan Wasserman, Abraham Winitzer, Ran Zadok