By Stanley E. Porter
In "Christian Origins and Greco-Roman Culture," Stanley Porter and Andrew Pitts gather a global workforce of students whose paintings has all in favour of reconstructing the social matrix for earliest Christianity by using Greco-Roman fabrics and literary kinds. every one essay strikes ahead the present figuring out of ways primitive Christianity positioned itself relating to evolving Hellenistic tradition. a few essays specialize in configuring the social context for the origins of the Jesus flow and past, whereas others determine the literary relation among early Christian and Greco-Roman texts.
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Additional info for Christian Origins and Greco-Roman Culture: Social and Literary Contexts for the New Testament
G. K. , Oxyrhynchus: A City and Its Texts (London: Egypt Exploration Society, 2007), 262–270; and Johnson, Bookrolls and Scribes in Oxyrhynchus. 84 Haines-Eitzen, Guardians of Letters, 39. g. Oxy. 175). We should be careful, therefore, to assume the hand of a particular manuscript tells us everything about the training/ability of the scribe. For more, see Parsons “Copyists of Oxyrhynchus,” 269–270. 85 Haines-Eitzen, Guardians of Letters, 68. Of course, this is not to suggest that every Christian manuscript was copied by a professional scribe.
98 For dating and other introductory detail, see Ehrman, The Apostolic Fathers, 2:324– 331. 36 michael j. kruger the following occurred within a very short frame of time:99 (1) the Philippians sent a letter to Polycarp asking for a copy of Ignatius’s letters and also sent along another letter for Polycarp to forward onto Antioch (Phil. 1–2); (2) next Polycarp collected the epistles of Ignatius and had them copied; (3) then Polycarp sent a letter back to the Philippians with a copy of Ingatius’s letter collection; (4) and finally, at the same time, Polycarp forwarded a letter from the Philippians onto Antioch—something he appeared to be doing for many churches (Phil.
C. H. Yale 1, the papyrus codex containing Genesis, which dates from 80–100 ce. Moreover, recent manuscript discoveries continue to confirm the dominance of the codex. Oxy. Oxy. 4494– 4500 (fragments of Matthew, Luke, Acts, Romans, Hebrews and Revelation). 21 See statistics offered by Hurtado, Earliest Christian Artifacts, 44–53. 22 Skeat, “Early Christian Book Production,” 68. See discussion in McCown, “Codex and Roll in the New Testament,” 219–221. Of course, now it is well-accepted that the codex was likely a Roman invention (see Roberts and Skeat, Birth of the Codex, 15–23).
Christian Origins and Greco-Roman Culture: Social and Literary Contexts for the New Testament by Stanley E. Porter