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History and Heresy: The Early Christian Heritage

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History and Heresy: The Early Christian Heritage

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    1. History and Heresy: The Early Christian Heritage Sheila E. McGinn, Ph.D. Professor of Biblical Studies & Early Christianity John Carroll University

    2. 31 March 2012 Sheila E. McGinn, Ph.D., "History and Heresy: The Early Christian Heritage" 2 Four Strands of Jesus’ “Way”

    3. 31 March 2012 Sheila E. McGinn, Ph.D., "History and Heresy: The Early Christian Heritage" 3 Jesus-disciples were not “Christians” None of these groups thought of themselves as “Christians”; they understood themselves to be Jews They continued to worship with other Jews They socialized with Jews Many kept kosher & observed festivals They studied the Jewish Scriptures, etc. The key question for all these groups, including nascent Rabbinism, was “what is a true Jew”?

    4. 31 March 2012 Sheila E. McGinn, Ph.D., "History and Heresy: The Early Christian Heritage" 4 Developments ca. C.E. 100 Split between Jesus’ “Way” and nascent Rabbinic Judaism Messianism Jesus’ teaching Incorporation of Gentiles into people of Israel “Christianity” viewed by outsiders as distinct religion Raban Gamaliel IIRaban Gamaliel II

    5. 31 March 2012 Sheila E. McGinn, Ph.D., "History and Heresy: The Early Christian Heritage" 5 Developments ca. C.E. 100 Features of II C.E. Christianity acc. to Pliny the Younger (Ep. 10 to Trajan, ca. 112) Meet on Sunday “Sing hymns to Christ as a God” Devote themselves to ethical living Include women leaders Pliny the Younger  was a Roman author and administrator. In a letter to the Emperor Trajan in about 112 AD, Pliny describes the early Christian worship practices: This reference provides hard evidence that Jesus Christ was worshipped as God from an early date by Christians who continued to follow the practice of breaking bread together, as reported in Acts 2:42,46 “They were in the habit of meeting on a certain fixed day before it was light, when they sang in alternate verses a hymn to Christ, as a to a god, and bound themselves by solemn oath, not to do any wicked deeds, but never to commit any fraud, theft or adultery, never to falsify their word, nor deny a trust when they should be called upon to deliver it up; after which it was their custom to separate, and them then reassemble to partake of food—but food of an ordinary and innocent kind” (Pliny the Younger, L 10:96).Pliny the Younger  was a Roman author and administrator. In a letter to the Emperor Trajan in about 112 AD, Pliny describes the early Christian worship practices: This reference provides hard evidence that Jesus Christ was worshipped as God from an early date by Christians who continued to follow the practice of breaking bread together, as reported in Acts 2:42,46 “They were in the habit of meeting on a certain fixed day before it was light, when they sang in alternate verses a hymn to Christ, as a to a god, and bound themselves by solemn oath, not to do any wicked deeds, but never to commit any fraud, theft or adultery, never to falsify their word, nor deny a trust when they should be called upon to deliver it up; after which it was their custom to separate, and them then reassemble to partake of food—but food of an ordinary and innocent kind” (Pliny the Younger, L 10:96).

    6. 31 March 2012 Sheila E. McGinn, Ph.D., "History and Heresy: The Early Christian Heritage" 6 Emperor Trajan’s Instructions In reply to Pliny’s letter, Emperor Trajan (C.E. 98-117) gave guidelines for punishing Christians No search When denounced & found guilty, they must be punished ”No search should be made for these people, when they are denounced and found guilty they must be punished, with the restriction, however, that when the party denies himself to be a Christian, and shall give proof that he is not (that is by adoring our gods) he shall be pardoned on the ground of repentance even though he may have formerly incurred suspicion.” (Pliny the Younger, L, 10:97)”No search should be made for these people, when they are denounced and found guilty they must be punished, with the restriction, however, that when the party denies himself to be a Christian, and shall give proof that he is not (that is by adoring our gods) he shall be pardoned on the ground of repentance even though he may have formerly incurred suspicion.” (Pliny the Younger, L, 10:97)

    7. 31 March 2012 Sheila E. McGinn, Ph.D., "History and Heresy: The Early Christian Heritage" 7 Rise of the “New Testament” Different evangelists have distinct understandings of relationship between Jesus’ followers and mainstream Judaism. Different communities of Jesus’ followers distanced themselves to a greater or lesser degree from non-messianic Judaism. Different evangelists have distinct understandings of relationship between Jesus’ followers and mainstream Judaism. Different communities of Jesus’ followers distanced themselves to a greater or lesser degree from non-messianic Judaism.

    8. 31 March 2012 Sheila E. McGinn, Ph.D., "History and Heresy: The Early Christian Heritage" 8 “Our God and Savior, Jesus Christ” Exaltation of Jesus creates appearance of di-theism Judaism cannot compromise strict monotheism/monolatry Varying views among Jesus’ disciples, but all offer worship to Christ Final “split” between Judaism and Christianity difficult to pinpoint; varied in different geographical regions. Antiochene Christians continue to participate in synagogue worship into the 5th century C.E.---e.g., John Chrysostom rails at them from the pulpit and tries to get them to end this practice. In Asia, Italy, and North Africa, however, it seems like the split occurred closer to C.E. 100-150, or maybe 200, rather than 400.Final “split” between Judaism and Christianity difficult to pinpoint; varied in different geographical regions. Antiochene Christians continue to participate in synagogue worship into the 5th century C.E.---e.g., John Chrysostom rails at them from the pulpit and tries to get them to end this practice. In Asia, Italy, and North Africa, however, it seems like the split occurred closer to C.E. 100-150, or maybe 200, rather than 400.

    9. 31 March 2012 Sheila E. McGinn, Ph.D., "History and Heresy: The Early Christian Heritage" 9 Historical Research Depends upon Testimony Always piecing together existing data and digging for more Evidence is interpreted Textual evidence already has been interpreted by author before constructing the text So have material artifacts been interpreted–-which ones to keep, what kinds of materials to use (durable or degradable)Always piecing together existing data and digging for more Evidence is interpreted Textual evidence already has been interpreted by author before constructing the text So have material artifacts been interpreted–-which ones to keep, what kinds of materials to use (durable or degradable)

    10. 31 March 2012 Sheila E. McGinn, Ph.D., "History and Heresy: The Early Christian Heritage" 10 Testimony is Interpreted Interpreted witness (even material artifacts) Requires further interpretation Presuppositions influence interpretation Nature and extent of testimony (texts, inscriptions, material artifacts, etc.) influences interpretation Dependent upon testimony (texts, archaeological evidence) Absolute certainty is never its end result. Why? Testimony is never identical to the actual facts testified to; it is already an interpretation of fact. Historians interpret the testimony. We bring our own presuppositions to the interpretations of historians. It is possible to build up an image of the past (an hypothesis) -- usually a broad, general picture with a few details helping to flesh it out.Dependent upon testimony (texts, archaeological evidence) Absolute certainty is never its end result. Why? Testimony is never identical to the actual facts testified to; it is already an interpretation of fact. Historians interpret the testimony. We bring our own presuppositions to the interpretations of historians. It is possible to build up an image of the past (an hypothesis) -- usually a broad, general picture with a few details helping to flesh it out.

    11. 31 March 2012 Sheila E. McGinn, Ph.D., "History and Heresy: The Early Christian Heritage" 11 Testimony of Material Artifacts Caiaphas Ossuary From the Caiaphas family tomb in Jerusalem, this ossuary bears the inscription "Yehosef bar Qafa: (Joseph, son of Caiaphas), and it is dated to the Second Temple Period. Caiaphas is the name of the High Priest who presided over the trial of Jesus (Matthew 26:3,57)Caiaphas Ossuary From the Caiaphas family tomb in Jerusalem, this ossuary bears the inscription "Yehosef bar Qafa: (Joseph, son of Caiaphas), and it is dated to the Second Temple Period. Caiaphas is the name of the High Priest who presided over the trial of Jesus (Matthew 26:3,57)

    12. 31 March 2012 Sheila E. McGinn, Ph.D., "History and Heresy: The Early Christian Heritage" 12 Testimony of Material Artifacts The James Ossuary Which James is it? Is the “brother of Jesus” part of the inscription authentic? What is its date? The James Ossuary Researchers may have uncovered the first archaeological evidence that refers to Jesus as an actual person and identifies James, the first leader of the Christian church, as his brother. The 2,000-year-old ossuary—a box that held bones—bears the inscription "James, son of Joseph, brother of Jesus." Until now, all references to the three men have been found only in manuscripts. Andre Lemaire, a paleographer at the Sorbonne University in Paris dates the box, which was empty, to 63 A.D.." Scientists at the Geological Institute of Israel examined the box, which is made of Jerusalem limestone, and judged it to be about 2,000 years old. The inscription is written in Aramaic, in a form that further narrows the possible time frame. "The script is very important for the date because the Aramaic script changed over time in ways we could measure," said P. Kyle McCarter, a paleographer at Johns Hopkins University in Baltimore, Maryland. "It's the most important criterion for dating this object, and the script is consistent with a date in the middle of the first century A.D.The James Ossuary Researchers may have uncovered the first archaeological evidence that refers to Jesus as an actual person and identifies James, the first leader of the Christian church, as his brother. The 2,000-year-old ossuary—a box that held bones—bears the inscription "James, son of Joseph, brother of Jesus." Until now, all references to the three men have been found only in manuscripts. Andre Lemaire, a paleographer at the Sorbonne University in Paris dates the box, which was empty, to 63 A.D.." Scientists at the Geological Institute of Israel examined the box, which is made of Jerusalem limestone, and judged it to be about 2,000 years old. The inscription is written in Aramaic, in a form that further narrows the possible time frame. "The script is very important for the date because the Aramaic script changed over time in ways we could measure," said P. Kyle McCarter, a paleographer at Johns Hopkins University in Baltimore, Maryland. "It's the most important criterion for dating this object, and the script is consistent with a date in the middle of the first century A.D.

    13. 31 March 2012 Sheila E. McGinn, Ph.D., "History and Heresy: The Early Christian Heritage" 13 Objective of Historical Research: Most Probable Reconstruction

    14. 31 March 2012 Sheila E. McGinn, Ph.D., "History and Heresy: The Early Christian Heritage" 14 Reconstructions are Hypotheses Not certain knowledge of the past Usually a broad outline with some illustrative details

    15. 31 March 2012 Sheila E. McGinn, Ph.D., "History and Heresy: The Early Christian Heritage" 15 Readers Interpret Reconstruction Tarsus, reconstruction of tents like those made by St. Paul Readers of the reconstruction add yet another interpretive layerReaders of the reconstruction add yet another interpretive layer

    16. The Problem of Memory Loss Historical “Some-timers”

    17. 31 March 2012 Sheila E. McGinn, Ph.D., "History and Heresy: The Early Christian Heritage" 17 Elite Bias of Texts Texts written for literate elite Highlight their peers I.e., aristocratic class, typically men “Average” person not noted Children rarely mentioned Few women, fewer named Cannot be taken as complete Supplement with material evidence Must supplement with material evidence to get a complete picture of the social, cultural, and historical situation e.g., Qumran burials v. the evidence of the scrolls Like contemporary television’s “Lifestyles of the Rich and Famous,” ancients focused on the elite, the extravagant, the powerful Shows depicting “middle-class” family wearing clothing well beyond reach of the real middle-class, living in homes where the furnishings alone would cost more than my house Even “reality TV” is not average person’s reality E.g., Jairus the archisynagogos v. his daughter, and “a woman with a hemorrhage” or “a poor widow” E.g., feeding miracles, 4-5k fed “not counting the women and children” E.g., in all the gospels of the NT, the only child mentioned by name is Jesus E.g., the Community Rule from the Dead Sea Scrolls When first discovered and studied, scholars thought the Dead Sea Scrolls, discovered in 1948?? at Kîrbet Qumran, were produced by a community of Essene Jews who were celibate, male, and lived a monastic lifestyle. Excavations of the graveyard at the site, however, revealed remains of women and children. The texts speak exclusively about the “brethren,” by which the Community Rule means the celibate men who are part of the monastic conventicle, so not even married men are in view, no less the women and children, but the cemetery remains suggest that there may also have been families who were part of the settlement and so were interred in the same graveyard.Must supplement with material evidence to get a complete picture of the social, cultural, and historical situation e.g., Qumran burials v. the evidence of the scrolls Like contemporary television’s “Lifestyles of the Rich and Famous,” ancients focused on the elite, the extravagant, the powerful Shows depicting “middle-class” family wearing clothing well beyond reach of the real middle-class, living in homes where the furnishings alone would cost more than my house Even “reality TV” is not average person’s reality E.g., Jairus the archisynagogos v. his daughter, and “a woman with a hemorrhage” or “a poor widow” E.g., feeding miracles, 4-5k fed “not counting the women and children” E.g., in all the gospels of the NT, the only child mentioned by name is Jesus E.g., the Community Rule from the Dead Sea Scrolls When first discovered and studied, scholars thought the Dead Sea Scrolls, discovered in 1948?? at Kîrbet Qumran, were produced by a community of Essene Jews who were celibate, male, and lived a monastic lifestyle. Excavations of the graveyard at the site, however, revealed remains of women and children. The texts speak exclusively about the “brethren,” by which the Community Rule means the celibate men who are part of the monastic conventicle, so not even married men are in view, no less the women and children, but the cemetery remains suggest that there may also have been families who were part of the settlement and so were interred in the same graveyard.

    18. 31 March 2012 Sheila E. McGinn, Ph.D., "History and Heresy: The Early Christian Heritage" 18 Elite Bias of Material Evidence Only wealthy can afford durable goods like Dedicatory statues & inscriptions Frescoes & mosaics Stone v. wood structures

    19. 31 March 2012 Sheila E. McGinn, Ph.D., "History and Heresy: The Early Christian Heritage" 19 A History of Forgetfulness

    20. 31 March 2012 Sheila E. McGinn, Ph.D., "History and Heresy: The Early Christian Heritage" 20 Who “counts” depends upon who’s counting Terms indicating authority often re-defined when applied to women, e.g. Synagogue inscriptions honoring women as archisynagogos, “ruler of the synagogue” Authority of women prophets in I Cor 11:10 Image taken from http://members.bib-arch.org/nph-proxy.pl/000000A/http/www.basarchive.org/bswbSearch.asp= 3fPubID=3dBSBA&Volume=3d9&Issue=3d6&ArticleID=3d1&UserID=3d0&, Biblical Archaeological Society online archive; a reproduction of James F. Strange and Hershel Shanks, “Synagogue Where Jesus Preached Found at Capernaum,” BAR 9, No. 6 (Nov/Dec 1983): np. Bias of texts compounded by biased reading of material evidence Terms indicating authority often re-defined when applied to women, e.g. Synagogue inscription honoring woman as archisynagogos, “ruler of the synagogue,” read as honorific rather than “real” title Classic “problem” of authority of women prophets in I Cor 11:10 Add details of Brooten’s work Add quote from Sir William Mitchell Ramsey Ross S. Kraemer, University of Pennsylvania, Fall 1995. Sampler of Inscriptions Documenting Jews and Judaism in the Greco-Roman Diaspora CIJ 692. Grey marble stele. Above the inscription is a 7-branched menorah and an ethrog. Bizye, Thrace. Tomb of Rebekah, the elder, who has fallen asleep. CIJ 741. Marble plaque from Smyrna (modern Izmir, Turkey). Greek. Probably second century C.E. Rufina, Ioudaia [Jewish woman/Jewess], head of the synagogue, built this tomb for her freed slaves and the slaved raised in her house. No one else has the right to bury anyone (here). Anyone who dares to do so will pay 1500 denaria to the sacred treasury and 1000 denaria to the Jewish people. A copy of this inscription has been placed in the (public) archives. CIJ 738. A Greek inscription from Ionia in Asia Minor (Turkey), probably third century C.E. Translation Kraemer, Maenads, Martyrs, Matrons, Monastics: A Sourcebook on Women's Religions in the Greco-Roman World 60. Tation, daughter of Straton, son of Empedon, having erected the assembly hall and the enclosure of the open courtyard with her own funds, have them as a gift to the Jews. The synagogue of the Jews honored Tation, daughter of Straton, son of Empedon, with a golden crown, and the privilege of sitting in the seat of honor. CIJ 756. Donative inscription on chancel screen post of white marble (4th–5th century). Myndos, Caria. [From Th]eopempte, head of the synagogue, and her son Eusebios. [When publishing this inscription, Edwin Goodenough transformed Theopempte into a man. (Brooten 14)] CIJ 523. Sarcophagus fragment decorated by a shofar, a lulav, and a 7-branched menorah. Date unknown. Rome. Veturia Paulla F [daughter of Paulla?], consigned to her eternal home, who lived 86 years, 6 months, a proselyte of 16 years, named Sara, mother of the synagogues of Campus and Volumnius. In peace [let] her sleep.Image taken from http://members.bib-arch.org/nph-proxy.pl/000000A/http/www.basarchive.org/bswbSearch.asp= 3fPubID=3dBSBA&Volume=3d9&Issue=3d6&ArticleID=3d1&UserID=3d0&, Biblical Archaeological Society online archive; a reproduction of James F. Strange and Hershel Shanks, “Synagogue Where Jesus Preached Found at Capernaum,” BAR 9, No. 6 (Nov/Dec 1983): np. Bias of texts compounded by biased reading of material evidence Terms indicating authority often re-defined when applied to women, e.g. Synagogue inscription honoring woman as archisynagogos, “ruler of the synagogue,” read as honorific rather than “real” title Classic “problem” of authority of women prophets in I Cor 11:10 Add details of Brooten’s work Add quote from Sir William Mitchell Ramsey Ross S. Kraemer, University of Pennsylvania, Fall 1995. Sampler of Inscriptions Documenting Jews and Judaism in the Greco-Roman Diaspora CIJ 692. Grey marble stele. Above the inscription is a 7-branched menorah and an ethrog. Bizye, Thrace. Tomb of Rebekah, the elder, who has fallen asleep. CIJ 741. Marble plaque from Smyrna (modern Izmir, Turkey). Greek. Probably second century C.E. Rufina, Ioudaia [Jewish woman/Jewess], head of the synagogue, built this tomb for her freed slaves and the slaved raised in her house. No one else has the right to bury anyone (here). Anyone who dares to do so will pay 1500 denaria to the sacred treasury and 1000 denaria to the Jewish people. A copy of this inscription has been placed in the (public) archives. CIJ 738. A Greek inscription from Ionia in Asia Minor (Turkey), probably third century C.E. Translation Kraemer, Maenads, Martyrs, Matrons, Monastics: A Sourcebook on Women's Religions in the Greco-Roman World 60. Tation, daughter of Straton, son of Empedon, having erected the assembly hall and the enclosure of the open courtyard with her own funds, have them as a gift to the Jews. The synagogue of the Jews honored Tation, daughter of Straton, son of Empedon, with a golden crown, and the privilege of sitting in the seat of honor. CIJ 756. Donative inscription on chancel screen post of white marble (4th–5th century). Myndos, Caria. [From Th]eopempte, head of the synagogue, and her son Eusebios. [When publishing this inscription, Edwin Goodenough transformed Theopempte into a man. (Brooten 14)] CIJ 523. Sarcophagus fragment decorated by a shofar, a lulav, and a 7-branched menorah. Date unknown. Rome. Veturia Paulla F [daughter of Paulla?], consigned to her eternal home, who lived 86 years, 6 months, a proselyte of 16 years, named Sara, mother of the synagogues of Campus and Volumnius. In peace [let] her sleep.

    21. 31 March 2012 Sheila E. McGinn, Ph.D., "History and Heresy: The Early Christian Heritage" 21 Who “counts” depends upon who’s counting Terms indicating authority often re-defined when applied to women, e.g. Synagogue inscriptions honoring women as archisynagogos, “ruler of the synagogue” Authority of women prophets in I Cor 11:10 Image Copyright © The Cleveland Museum of Art 2004; taken from http://www.clevelandart.org/explore/work.asp?searchText=christian+textile&recNo=0&tab=2&display=Hanging with Christian Images | 1982.73 “The significance of this rare hanging with Christian symbols outweighs its pieced condition. Beneath the arch decorated with interlacing bands stand three men dressed in tunics, their arms raised. They may represent the Three Hebrews who refused to worship a golden idol, and when cast into the fiery furnace, remained unharmed due to God's deliverance (Daniel 3:19-30). Above him is a chi-rho, the monogram and symbol formed by the first two letters of the Greek word for Christ (X and P), flanked by the letters alpha and omega. Beneath the arch, two eagles frame an ankh, an ancient Egyptian symbol of life. A chi-rho also appears above the arch between two peacocks and stylized animals, some suckling their young. The significance of Christian imagery was not intended to be didactic at this time, but instead, along with secular images, was meant to invoke personal security and prosperity.” Egypt, Byzantine period, 6th century Bias of texts compounded by biased reading of material evidence Terms indicating authority often re-defined when applied to women, e.g. Synagogue inscription honoring woman as archisynagogos, “ruler of the synagogue,” read as honorific rather than “real” title Classic “problem” of authority of women prophets in I Cor 11:10 Add details of Brooten’s work Add quote from Sir William Mitchell Ramsey Ross S. Kraemer, University of Pennsylvania, Fall 1995. Sampler of Inscriptions Documenting Jews and Judaism in the Greco-Roman Diaspora CIJ 692. Grey marble stele. Above the inscription is a 7-branched menorah and an ethrog. Bizye, Thrace. Tomb of Rebekah, the elder, who has fallen asleep. CIJ 741. Marble plaque from Smyrna (modern Izmir, Turkey). Greek. Probably second century C.E. Rufina, Ioudaia [Jewish woman/Jewess], head of the synagogue, built this tomb for her freed slaves and the slaved raised in her house. No one else has the right to bury anyone (here). Anyone who dares to do so will pay 1500 denaria to the sacred treasury and 1000 denaria to the Jewish people. A copy of this inscription has been placed in the (public) archives. CIJ 738. A Greek inscription from Ionia in Asia Minor (Turkey), probably third century C.E. Translation Kraemer, Maenads, Martyrs, Matrons, Monastics: A Sourcebook on Women's Religions in the Greco-Roman World 60. Tation, daughter of Straton, son of Empedon, having erected the assembly hall and the enclosure of the open courtyard with her own funds, have them as a gift to the Jews. The synagogue of the Jews honored Tation, daughter of Straton, son of Empedon, with a golden crown, and the privilege of sitting in the seat of honor. CIJ 756. Donative inscription on chancel screen post of white marble (4th–5th century). Myndos, Caria. [From Th]eopempte, head of the synagogue, and her son Eusebios. [When publishing this inscription, Edwin Goodenough transformed Theopempte into a man. (Brooten 14)] CIJ 523. Sarcophagus fragment decorated by a shofar, a lulav, and a 7-branched menorah. Date unknown. Rome. Veturia Paulla F [daughter of Paulla?], consigned to her eternal home, who lived 86 years, 6 months, a proselyte of 16 years, named Sara, mother of the synagogues of Campus and Volumnius. In peace [let] her sleep.Image Copyright © The Cleveland Museum of Art 2004; taken from http://www.clevelandart.org/explore/work.asp?searchText=christian+textile&recNo=0&tab=2&display=Hanging with Christian Images | 1982.73 “The significance of this rare hanging with Christian symbols outweighs its pieced condition. Beneath the arch decorated with interlacing bands stand three men dressed in tunics, their arms raised. They may represent the Three Hebrews who refused to worship a golden idol, and when cast into the fiery furnace, remained unharmed due to God's deliverance (Daniel 3:19-30). Above him is a chi-rho, the monogram and symbol formed by the first two letters of the Greek word for Christ (X and P), flanked by the letters alpha and omega. Beneath the arch, two eagles frame an ankh, an ancient Egyptian symbol of life. A chi-rho also appears above the arch between two peacocks and stylized animals, some suckling their young. The significance of Christian imagery was not intended to be didactic at this time, but instead, along with secular images, was meant to invoke personal security and prosperity.” Egypt, Byzantine period, 6th century Bias of texts compounded by biased reading of material evidence Terms indicating authority often re-defined when applied to women, e.g. Synagogue inscription honoring woman as archisynagogos, “ruler of the synagogue,” read as honorific rather than “real” title Classic “problem” of authority of women prophets in I Cor 11:10 Add details of Brooten’s work Add quote from Sir William Mitchell Ramsey Ross S. Kraemer, University of Pennsylvania, Fall 1995. Sampler of Inscriptions Documenting Jews and Judaism in the Greco-Roman Diaspora CIJ 692. Grey marble stele. Above the inscription is a 7-branched menorah and an ethrog. Bizye, Thrace. Tomb of Rebekah, the elder, who has fallen asleep. CIJ 741. Marble plaque from Smyrna (modern Izmir, Turkey). Greek. Probably second century C.E. Rufina, Ioudaia [Jewish woman/Jewess], head of the synagogue, built this tomb for her freed slaves and the slaved raised in her house. No one else has the right to bury anyone (here). Anyone who dares to do so will pay 1500 denaria to the sacred treasury and 1000 denaria to the Jewish people. A copy of this inscription has been placed in the (public) archives. CIJ 738. A Greek inscription from Ionia in Asia Minor (Turkey), probably third century C.E. Translation Kraemer, Maenads, Martyrs, Matrons, Monastics: A Sourcebook on Women's Religions in the Greco-Roman World 60. Tation, daughter of Straton, son of Empedon, having erected the assembly hall and the enclosure of the open courtyard with her own funds, have them as a gift to the Jews. The synagogue of the Jews honored Tation, daughter of Straton, son of Empedon, with a golden crown, and the privilege of sitting in the seat of honor. CIJ 756. Donative inscription on chancel screen post of white marble (4th–5th century). Myndos, Caria. [From Th]eopempte, head of the synagogue, and her son Eusebios. [When publishing this inscription, Edwin Goodenough transformed Theopempte into a man. (Brooten 14)] CIJ 523. Sarcophagus fragment decorated by a shofar, a lulav, and a 7-branched menorah. Date unknown. Rome. Veturia Paulla F [daughter of Paulla?], consigned to her eternal home, who lived 86 years, 6 months, a proselyte of 16 years, named Sara, mother of the synagogues of Campus and Volumnius. In peace [let] her sleep.

    22. 31 March 2012 Sheila E. McGinn, Ph.D., "History and Heresy: The Early Christian Heritage" 22 Sex-Change Operations Junia, a Roman woman Paul calls a “noteworthy apostle” (Rom16:7) becomes the man “Junias” The woman presider in the Priscilla catecombs Sometimes the tradition shows a more radical revision, giving noteworthy women a sex change Sometimes the tradition shows a more radical revision, giving noteworthy women a sex change

    23. 31 March 2012 Sheila E. McGinn, Ph.D., "History and Heresy: The Early Christian Heritage" 23 The Road to Recovery

    24. 31 March 2012 Sheila E. McGinn, Ph.D., "History and Heresy: The Early Christian Heritage" 24 How to Overcome Communal Memory Loss Follow an explicit, consistent methodology Cultivate gender blindness (i.e., give same level of credence to evidence concerning women and men) Use material remains to supplement textual evidence Read between the lines Sometimes read “against the grain”

    25. 31 March 2012 Sheila E. McGinn, Ph.D., "History and Heresy: The Early Christian Heritage" 25 Women Disciples of Jesus E.g., Mark 6:1-6 is one of the few places in the canonical gospels where we get a glimpse of Jesus’ immediate family. Along with Jesus’ mother, Mark mentions four brothers (James, Joses, Judas, and Simon) and at least two sisters. Christian tradition makes very little of this note concerning Jesus’ siblings. What might we discover by pausing to consider this notice? One can only make inferences, so this reconstruction must remain tentative but, if one is willing to accept a decree of uncertainty, this text provides a clue not only that Jesus had at least six siblings, but that some---perhaps all six---eventually became his disciples. Jesus’ relatives initially were skeptical of his mission and messianic identity (Mark 3:21–35), and most of Mark’s readers have taken that as the final word on the subject. However, Luke and John depict Jesus’ mother as one of his most intimate disciples. Mark seems to corroborate this by naming “Mary, the mother of James and Joses” among only three present at Jesus’ death, burial, and resurrection (Mark 15: 40b, 47, and 16:1). The only other time James and Joses are mentioned together is in this passage where they are named as Jesus’ brothers, which implies that “Mary, the mother of James and Joses” is Jesus’ mother as well. Jesus’ sisters are noted as “here among us” (Mark 6:3), so quite likely they also were known to the Markan community as disciples. That the four brothers are remembered by name suggests that they were numbered among the disciples as well. We know this was the case with James; the NT Acts of the Apostles, the letters of St. Paul, and the Jewish historian Flavius Josephus all speak of him as leader of the Jerusalem community after Jesus’ death. That letters are attributed to James and Jude implies that Judas also was a figurehead of some sort. So, quite possibly all seven of the family members mentioned here eventually became disciples of Jesus. The various elements of this kind of inter-textual reconstruction have different levels of historical probability. One of the identifications is certain (James), two are probable (Mary and Judas), while the other four are somewhat likely. We still know very little of these seven persons as individuals, but this reconstruction presents quite an intriguing picture of the proportion of Jesus’ immediate family members who eventually came to believe he was God’s messiah. In turn, that raises the question of how many “average” Jews became disciples of Jesus.E.g., Mark 6:1-6 is one of the few places in the canonical gospels where we get a glimpse of Jesus’ immediate family. Along with Jesus’ mother, Mark mentions four brothers (James, Joses, Judas, and Simon) and at least two sisters. Christian tradition makes very little of this note concerning Jesus’ siblings. What might we discover by pausing to consider this notice? One can only make inferences, so this reconstruction must remain tentative but, if one is willing to accept a decree of uncertainty, this text provides a clue not only that Jesus had at least six siblings, but that some---perhaps all six---eventually became his disciples. Jesus’ relatives initially were skeptical of his mission and messianic identity (Mark 3:21–35), and most of Mark’s readers have taken that as the final word on the subject. However, Luke and John depict Jesus’ mother as one of his most intimate disciples. Mark seems to corroborate this by naming “Mary, the mother of James and Joses” among only three present at Jesus’ death, burial, and resurrection (Mark 15: 40b, 47, and 16:1). The only other time James and Joses are mentioned together is in this passage where they are named as Jesus’ brothers, which implies that “Mary, the mother of James and Joses” is Jesus’ mother as well. Jesus’ sisters are noted as “here among us” (Mark 6:3), so quite likely they also were known to the Markan community as disciples. That the four brothers are remembered by name suggests that they were numbered among the disciples as well. We know this was the case with James; the NT Acts of the Apostles, the letters of St. Paul, and the Jewish historian Flavius Josephus all speak of him as leader of the Jerusalem community after Jesus’ death. That letters are attributed to James and Jude implies that Judas also was a figurehead of some sort. So, quite possibly all seven of the family members mentioned here eventually became disciples of Jesus. The various elements of this kind of inter-textual reconstruction have different levels of historical probability. One of the identifications is certain (James), two are probable (Mary and Judas), while the other four are somewhat likely. We still know very little of these seven persons as individuals, but this reconstruction presents quite an intriguing picture of the proportion of Jesus’ immediate family members who eventually came to believe he was God’s messiah. In turn, that raises the question of how many “average” Jews became disciples of Jesus.

    26. 31 March 2012 Sheila E. McGinn, Ph.D., "History and Heresy: The Early Christian Heritage" 26 Mothers of Synagogues Image from the Biblical Archaeological Society online archive; a reproduction of Hartmut Stegemann, “Temple Scroll Revisited: Is the Temple Scroll a Sixth Book of the Torah—Lost for 2,500 Years?” BAR 13, No. 6 (Nov/Dec 1987), np. CIJ 523. Latin inscription carved on a sarcophagus, no longer extant. Believed to come from a Jewish catacomb in Rome. Date unknown. Translation from Leon, The Jews of Ancient Rome, 341. Veturia Paulla F (? [daughter of Paulla?]), consigned to her eternal home, who lived 86 years, 6 months, a proselyte of 16 years, named Sara, Mother of the Synagogues of Campus and Volumnius. in peace [let] her sleep. CIJ 731c. White marble sepulchral plaque from Crete, 4th–5th century. Sophia of Gortyn, elder and head of the synagogue of Kisamos (lies) here. The memory of the righteous one forever. Amen. Image from the Biblical Archaeological Society online archive; a reproduction of Hartmut Stegemann, “Temple Scroll Revisited: Is the Temple Scroll a Sixth Book of the Torah—Lost for 2,500 Years?” BAR 13, No. 6 (Nov/Dec 1987), np. CIJ 523. Latin inscription carved on a sarcophagus, no longer extant. Believed to come from a Jewish catacomb in Rome. Date unknown.Translation from Leon, The Jews of Ancient Rome, 341. Veturia Paulla F (? [daughter of Paulla?]), consigned to her eternal home, who lived 86 years, 6 months, a proselyte of 16 years, named Sara, Mother of the Synagogues of Campus and Volumnius. in peace [let] her sleep. CIJ 731c. White marble sepulchral plaque from Crete, 4th–5th century. Sophia of Gortyn, elder and head of the synagogue of Kisamos (lies) here. The memory of the righteous one forever. Amen.

    27. 31 March 2012 Sheila E. McGinn, Ph.D., "History and Heresy: The Early Christian Heritage" 27 Female Priests in Synagogues & Churches Fresco from the Catacombs of Priscilla, Rome (most ancient catacomb with Christian remains) Symbols on chancel screens & column capitals at exhibit entrance; Meals; Liturgical texts; Incense; Women? I BCE–IV CE, from Tell el-Yahudiyyeh in Lower Egypt, Beth She’arim in Galilee, and Rome “As with the other inscriptions in which women bear titles, modern scholars have been at pains to point out that hierisa here has no real meaning, e.g., Jean-Baptiste Frey, ‘This is not to say that Marin had an actual function as a priestess in the Jewish community, but rather that she belonged to the descendants of Aaron, to the priestly family….’” (CIJ 1514, Seg. 1 [1923] no. 574; cited in Bernadette J. Brooten, Women Leaders in the Ancient Synagogue, Brown Judaic Studies 36 [Atlanta: Scholars Press, 1982], 74.) Fresco from the Catacombs of Priscilla, Rome (most ancient catacomb with Christian remains) Symbols on chancel screens & column capitals at exhibit entrance; Meals; Liturgical texts; Incense; Women? I BCE–IV CE, from Tell el-Yahudiyyeh in Lower Egypt, Beth She’arim in Galilee, and Rome “As with the other inscriptions in which women bear titles, modern scholars have been at pains to point out that hierisa here has no real meaning, e.g., Jean-Baptiste Frey, ‘This is not to say that Marin had an actual function as a priestess in the Jewish community, but rather that she belonged to the descendants of Aaron, to the priestly family….’” (CIJ 1514, Seg. 1 [1923] no. 574; cited in Bernadette J. Brooten, Women Leaders in the Ancient Synagogue, Brown Judaic Studies 36 [Atlanta: Scholars Press, 1982], 74.)

    28. 31 March 2012 Sheila E. McGinn, Ph.D., "History and Heresy: The Early Christian Heritage" 28 History of Jewish Origins: Pilgrimage of Remembrance History of Jewish and Christian origins is a pilgrimage to a “holy land” of ancestral faith and values, and remembrance of ancestors and ancestresses of our people The Madaba Mosaic Map is a unique piece of art realised in 6th cent. A.D. as a decoration for the pavement of a church in the town of Madaba (Jordan) in the Byzantine Near East. At that time Madaba was part of the so called Provincia Arabia, and was inhabited by Aramaic speaking Christians descendant from the ancient biblical people of the Moabites. The mosaic was discovered accidentally about one hundred years ago (in 1897) while constructing a new church for the Greek-Orthodox Arab community, which was then settling on the very ruins of the ancient town of Madaba. The mosaic represents the biblical land from Egypt to Lebanon, including Sinai, Israel, Palestine, and Transjordan. Unfortunately the northern sector is almost completely lost, and the rest suffered a lot of damage too. The original panel would have measured about 94 square meter but only 25 are still preserved. What remains is still of the greatest importance for art, history and biblical topography. The city of Jerusalem is depicted with the uppermost care but a total of 156 places or biblical memoirs are present in the preserved portion of the map. One of the most illuminating, and accurate, sources of our knowledge of Byzantine Jerusalem is the Madaba Map. The map is part of a mosaic on the floor of a church built in the town of Madaba, in what is present-day Jordan, in the sixth century. Taking an eastern orientation, the map portrays the Holy Land, showing Jerusalem at the center. And at the center of Jerusalem is the most conspicuous building on the map, the Church of the Holy Sepulcher - although to achieve this the artist had to relocate the church. The Cardo, extending in a straight line southward from Damascus Gate is clearly seen, as are side streets such as the secondary Cardo and various east-west thoroughfares. The Nea Church is visible at the southeast extremity of the Cardo. The city's walls and gates are plainly marked, and the northern gate (today's Damascus Gate) is given special emphasis. The Temple Mount, despite its large area, is only alluded to in the map. This may have been a reflection of the small importance which the Byzantine Christians attached to the Temple Mount, then a long-neglected heap of ruins.History of Jewish and Christian origins is a pilgrimage to a “holy land” of ancestral faith and values, and remembrance of ancestors and ancestresses of our people The Madaba Mosaic Map is a unique piece of art realised in 6th cent. A.D. as a decoration for the pavement of a church in the town of Madaba (Jordan) in the Byzantine Near East. At that time Madaba was part of the so called Provincia Arabia, and was inhabited by Aramaic speaking Christians descendant from the ancient biblical people of the Moabites. The mosaic was discovered accidentally about one hundred years ago (in 1897) while constructing a new church for the Greek-Orthodox Arab community, which was then settling on the very ruins of the ancient town of Madaba.

    29. 31 March 2012 Sheila E. McGinn, Ph.D., "History and Heresy: The Early Christian Heritage" 29 Other Resources Bernadette Brooten, Women Leaders in the Synagogues Tal Ilan, Integrating Women into Second Temple History ______, Jewish Women in Greco-Roman Palestine JCU Bible Web (http://www.jcu.edu/bible) Sheila E. McGinn, presentation on the Maltz Museum Special Exhibit, Cradle of Christianity: Jewish and Christian Treasures from the Holy Land Giuseppi Caseta, OSB, photo of mosaic Giuseppi Caseta, OSB, photo of mosaic

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