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In this study, I provide a new outlook on how to assess the social health of the community to which the Letter to the Hebrews was directed. I challenge the general assumption that the community was on the brink of abandonment by comparing the text with the documentary data produced by the associations of the Greco-Roman world. While these associations reveal that the critical measure of communal health is absenteeism, Hebrews shows very little concern with attendance (with the possible exception of Heb 10:24-25). The Hebrews community, though struggling with unknown difficulties, was relatively healthy because it at least consisted of members who were both present in attendance and likely to heed the exhortations found in the overall speech. It was both implausible and unnecessary for the Hebrews community to penalize its absent members financially; its leadership structure and ability to offer incentives and warnings were sufficiently compelling to motivate attendance. I propose and apply four methodological steps for how to use documentary texts to interpret literary writings with the hopes that these steps can stimulate further methodological reflection and provide guidance for future research that seeks to utilize epigraphical and papyrological data. [ABSTRACT FROM AUTHOR]

Luke 24:36-43 is widely regarded as an apologetic text with the evidence of Jesus's hands, feet, and eating countering the disciples' initial thought that he is merely a spirit (πνεῦμα). Most interpretations see this accusation as a clue to identifying a specific opponent behind the text, variously identified as Marcion, docetism, Greco-Roman necromancy practices, or Paul's view of the resurrection in 1 Cor 15. This article critiques the trend in "mirror reading" the passage and proposes that Luke 24:36-43 is better understood as participating in the debates and ambiguous language about the afterlife in ancient Judaism. This claim is supported by three arguments. First, the supposedly unique use of πνεῦμα as a "ghost" in this passage has parallels in Jewish and Christian literature. This use is also supported by Luke-Acts' wider agreement with the LXX and Judaism on the use of πνεῦμα. Second, the passage's rhetorical structure addresses a constellation of objections to the resurrection of Jesus rather than a single issue. Finally, the wider literary context shows that Luke's understanding of the resurrection of Jesus is conceived as part of an intra-Jewish debate. The article concludes that Luke 24:36-43 is not constructed to refute a specific opponent but attempts to proclaim the resurrection of Jesus amid the diversity of beliefs about the afterlife in ancient Judaism. [ABSTRACT FROM AUTHOR]

This article proposes a methodological shift away from setting Paul's usage of the group designator ἐκκλησία against the backdrop of the LXX corpus and the Greek δῆμoς assemblies and toward understanding Christ-followers' adoption of the title in light of naming conventions in Greco-Roman associations. Assessing naming patterns in associations and exploring possible connections between titles and behaviors leads to the new possibility that association titles, including Paul's, generally connote little more than the ideal of cohesiveness among members and corporate identity. Previous arguments that ἐκκλησία represented for Paul political subversion, continuity with Judean ethnicity, or conscious modeling on civic ἐκκλησίαι are deemed especially unlikely. Paul did not explicitly attribute such connotations to the title nor did association titles generally reflect political orientation or ethnic identity. The possibility of Pauline innovation necessarily remains, but it should not be assumed a priori. [ABSTRACT FROM AUTHOR]

This article presents an examination into the 1st-century Greco-Roman customs of "voluntary association meals" and their implications on the interpretation of the Lord's Supper as described in the New Testament passage of 1 Corinthians 11:17-33. Subjects addressed particularly revolve around the Mediterranean honor code regarding prestige and shame as seen in the subtext of the passage.

This essay presents an examination into the cannibalistic language of the Gospel passage of John 6:52-66 and its significance within the greater context of factionalism in the Greco-Roman worldview. The gospel's intentional conflict-generation through the undermining of previously "familiar symbolism" is particularly explored and it is suggested that divisive language was utilized intentionally to create distinct counter-cultural identity.

The article discusses the masculinity of Saint Paul, highlighting popular rhetorical invective used against him on these grounds and his responses to them. Common views on masculinity within the Greco-Roman social conventions of the first century are cited. References within the New Testament passage of 2 Corinthians 10-13 in which Paul responds to public criticism are also discussed.

The article discusses the ancient Roman social attitudes concerning corporal beatings and physical scars in relation to the boasting language of Saint Paul in the New Testament passage of 2 Corinthians 11: 23-25. Extensive discussion is offered overviewing different Greek and Roman views of physical punishment and its implications. The author then discusses how Paul used references to his own sufferings as a rhetorical device.

The article analyzes the foundation of Christianity's first Gentile church as described in the Biblical passage of Acts 10:1-11:18. Subjects discussed include the Apostle Luke's presentation of Act's theme and plots in relation to Greco-Roman history, the theory of the dynamics of Acts' plotting of the Christian story according to the criteria of pagan storytelling. and Lukan history and ancient foundation tales.

The essay explores the cultural stereotypes surrounding the slave dealer in Greco-Roman society, as referenced within the New Testament book of 1 Timothy. Subjects addressed include the lawlessness of slave dealers in acquiring merchandise, the untrustworthiness of slave dealers, and slave dealers and sexual immortality.

The article presents a rhetorical analysis of the Biblical New Testament passage of 1 Corinthians 10:23-11:1, relating the passage's construction to the historical context of contemporary Greco-Roman rhetorical practices. Topics addressed include description of the role of rhetorical questions, a thematic restatement of verse 31, and analytical information on verse 32.