The Bible has passages that are difficult to understand for modern readers. Apocalypticism, prophets, images of the divine. We need biblical scholars to help us make sense of these complex subjects. #TalkAboutBiblicalStudies #TalkAboutHumanitites cart.sbl-site.org/books
"Locating Matthew within Judaism challenges the familiar anti-Jewish tropes through which Matthew remains read and preached in some cholarly and much popular interpretation." —Amy-Jill Levine, “Concluding Reflections: What’s Next in the Study of Matthew?”
Cover Matthew within Judaism: Israel and the Nations in the First Gospel Anders Runesson and Daniel M. Gurtner, editors
We need biblical scholars to put the biblical texts in their ancient context, so we can better grapple with their complex histories of interpretation. #TalkAboutBiblicalStudies #TalkAboutHumanitites buff.ly/gD45D5A
Any attempt to produce a history of ancient Israel must begin by asking what we mean by history. What is history? Who writes it, how, and why? What are the appropriate sources, aims, and methods? William G. Dever, Beyond the Texts: An Archaeological Portrait of Ancient Israel and Judah
We need archaeologists and historians, so we can interpret are inherited stories. #talkabouthistory #talkabouthumanities cart.sbl-site.org/books/069025P
Why biblical studies? To avoid misreading texts that continue to be an influence on and inspiration to people all over the world. Listen to what John Kaltner, professor at Rhodes College.
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I can take advantage of integrating my research and teaching in the classroom to help students…think critically about issues...and the politics of belonging in order to imagine a society in which all are welcomed. Vaness A. Lovelace, “Working in a Religious Context” #TalkAboutBiblicalStudies
#TalkAboutBiblicalStudies because grabbling with the texts helps create a more welcoming society.
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Read Vanessa A. Lovelace in Women and the Society of Biblical Literature edited by
Nicole L. Tilford.
#TalkAboutBibicalStudies because we need sharper skills to interpret texts that many consider authoritative. Luis Menéndez-Antuña, author of Bridging the Interpretive Abyss: Reading the New Testament after the Cultural Studies Turn shares his thoughts.
#TalkAboutHumanitiess
Why should we study the Bible? Steven McKenzie provides some answers from Rhodes College students. #TalkAboutBiblicalStudies
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"Arguing one’s views, while respecting one’s conversation partners, is an essential academic discipline—and quite handy in many roles in life." - Elizabeth Struthers Malbon, “Teaching Stories by Stories or Teaching as a Woman/Mother/Mentor” #TalkAboutBiblicalStudies
#TalkAboutHumanities to develop a better way of communicating respectfully.
Read Elizabeth Struthers Malbon in Women and the Society of Biblical Literature edited by
Nicole L. Tilford.
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#ReadBiblicalStudies. Books shape us and promote understanding. They create better teachers, mentors, students, and neighbors.
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#TalkAboutBiblicalStudies in the classroom and beyond to build better understanding of difference, expand ways of reading, and create meaning across communities.
Read Brian Blount in Remapping Biblical Studies edited by Stephanie Buckhanon Crowder and Mary F. Foskett
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SBL is pleased to participate in #TalkAboutHumanities this week alongside colleagues at the American Council of Learned Societies (ACLS) Council of Learned Societies. tinyurl.com/yuw2p5p3 #TalkAboutBiblicalStudies
“Jesus in Islamic Mysticism” While the early Sufis do seem to have carried forward the view of the early zuhd movement that Jesus exemplified renunciation of the world, a survey of the classical Sufi manuals suggests that Jesus was not one of the most important models of early Sufism. —Fitzroy Morrissey
“Jesus in Islamic Mysticism” by Fitzroy Morrissey is available in Jesus, Son of Mary, in Muslim Thought edited by S. R. Burge. buff.ly/t69K9ta
“Jesus in Islamic Theology and Polemical Writings” An important factor is the spread of different versions of Christianity in Arabia before Islam, which is clearly reflected in the Qur’an. This plurality resulted in the qur’anic discourse accusing the Christians of polytheism in some passage, but in other passages praising them as good believers. —Maha El Kaisy-Friemuth
“Jesus in Islamic Theology and Polemical Writings” by Maha El Kaisy-Friemuth is available in Jesus, Son of Mary, in Muslim Thought edited by S. R. Burge. buff.ly/t69K9ta
“Jesus in Islamic Stories of the Prophets” by Helen Blatherwick is available in Jesus, Son of Mary, in Muslim Thought edited by S. R. Burge. https://buff.ly/t69K9ta
“Jesus in Islamic Stories of the Prophets” by Helen Blatherwick is available in Jesus, Son of Mary, in Muslim Thought edited by S. R. Burge. buff.ly/t69K9ta
“Jesus in the Ḥadīth Literature” The essay focuses primarily on the Prophet Muhammad’s statements concerning Jesus’s parousia (return to earth) and his messianic roles in the lead-up to the eschaton. —Fatih Harpci
Read “Jesus in the Ḥadīth Literature” by Fatih Harpcii in Jesus, Son of Mary, in Muslim Thought edited by S. R. Burge. buff.ly/t69K9ta
“Jesus in the Qur’an” While later Muslim theologians said much about Jesus’s incarnation and the Trinity, rejecting both, this essay focuses specifically on what can be understood from the Qur’an within its sociohistorical context. —Abdulla Galadari
You can find the essay “Jesus in the Qur’an” by Abdulla Galadari in Jesus, Son of Mary, in Muslim Thought edited by S. R. Burge. buff.ly/t69K9ta
“The Death of Jesus” For al-Ṭabarī, what was critical about this raising is that, even if it happened at the time of the arrest, the disciples of Jesus remain unaware of this exchange. However, much like the gospel accounts that feature women as the first to arrive at Jesus’s tomb and learn of his fate, now the women here are left bearing the weight of knowledge of what truly happened (Matt 28:1–10, Mark 16:1–11, Luke 24:1–11, John 20:1–18). —Ryann Elizabeth Craig
Check out the essay “The Death of Jesus” by Ryann Elizabeth Craig in Jesus, Son of Mary, in Muslim Thought edited by S. R. Burge. buff.ly/t69K9ta
“The Teachings of Jesus” The contents of the Injīl are not disclosed in the Qur’an, and it is simply described as something “in which there is guidance and light, confirming what was in his hands of the Torah, a guidance and homily to the pious” (Q 5:46). Elsewhere, the Qur’an shows that, as he is in the Bible, Jesus was a teacher, with a particular emphasis on the meaning of piety. —S. R. Burge
Read S. R. Burge's essay "The Teachings of Jesus" in Jesus, Son of Mary, in Muslim Thought. buff.ly/721htmA
“The Miracles of Jesus” Jesus is portrayed as someone who consistently reveals his connection to the divine through supernatural signs. And yet, the Qur’an and other early surviving texts are careful to stress that the power Jesus displays is not his own. Instead, it is God who performs the miracles described. —Rebecca Williams
Read the essay "The Miracles of Jesus" by Rebecca Williams in Jesus, Son of Mary, in Muslim Thought edited by S. R. Burge buff.ly/721htmA
“Mary and the Birth of Jesus” His speech does not invite us into his inner world—as Mary’s experiences and speech acts do—nor does it reveal anything about his character. Instead, Jesus’s monologue reads like a curriculum vitae, neatly outlining his qualifications as an observant monotheist who is “dutiful” to his mother and as a prophet who is given a kitāb. —Halla Atallah
Read "Mary and the Birth of Jesus" by Halla Atallah in Jesus, Son of Mary, in Muslim Thought edited by S. R. Burge buff.ly/721htmA
“The Muslim Jesus: Prophet and Messenger” Jesus is considered to be a prophet in Islam rather than the son of God, so it is important to place him within this broader theological context, since this is how Muslims, both past and present, understand and conceive of him. It is also important to note that the Qur’an uses the term nabī (“prophet”) in a broader sense than it is used in the Hebrew Bible and the New Testament, with figures that would normally be referred to as patriarchs. —S. R. Burge
Check out the newest book in the Bible and Its Reception series. Jesus, Son of Mary, in Muslim Thought edited by S. R. Burge is now available. buff.ly/721htmA
“Jesus Son of Mary Revisited: The Matronymics on an Incantation Jar from the André Dupont-Sommer Collection” Since in our jar Jesus is not mentioned in the Trinity formula, and the orthography of his name is not repeated elsewhere, how do we know that this is indeed the same figure? The answer is, of course, his matronymic. In this incantation jar, Jesus, in whose name the curse is pronounced...is designated by his matronymic. As stated in the first introduction, this is not the earliest text in which Jesus is designated by his matronymic. In the Gospel of Mark, he is also designated “son of Mary.” —Tal Ilan
Read "Jesus Son of Mary Revisited: The Matronymics on an Incantation Jar from the André Dupont-Sommer Collection" by Tal Ilan in Aramaic Incantation Bowls in Their Late Antique Jewish Contexts edited by Alexander W. Marcus and Jason S. Mokhtarian. buff.ly/sRWImEo #WomensHistorySBL26
Celebrating 125 Years of Women in the Society of Biblical Literature (1894–2019) Emilie Briggs’s academic achievements at Union were sensationalized in local papers. One headline read: “Heretic’s Child Wins with Honors. Emilie Briggs Graduated from the Union Theological Seminary. Passed All the Men” (“Emilie Grace Briggs” n.d). —Marion Ann Taylor
Read "Celebrating 125 Years of Women in the Society of Biblical Literature (1894–2019)” by Marion Ann Taylor in Women and the Society of Biblical Literature edited by Nicole L. Tilford buff.ly/vJeUjlW #WomensHistorySBL26
Hierophagy relies on several cultural assumptions about the relationship between this world and other worlds, the inhabitants of those worlds, and how food and taste can allow select people to permeate established cosmic boundaries. —Meredith J. C. Warren
The ebook of Food and Transformation in Ancient Mediterranean Literature by Meredith J. C. Warren is $5 today with code WH2026 buff.ly/PqRpO8Z #WomensHistorySBL26
Both Artapanus and Aseneth plant Judean heritage into the pharaonic past, and Aseneth utilizes several linguistic and visual connections to Ptolemaic power to construct the memory of the ancestors, Aseneth and Joseph, as a royal couple. —Patricia D. Ahearne-Kroll
The ebook of Aseneth of Egypt: The Composition of a Jewish Narrative by Patricia D. Ahearne-Kroll is $5 today with code WH2026 buff.ly/YfSmuW2 #WomensHistorySBL26
Judas’s impairments, which simultaneouslyvcast him as effeminate, are constructed as bodily signs of a depraved soul. The combined effect of this description, with its extreme exaggeration and repetitious insistence, pushes Judas toward the borders of what can be called human; he is not a man, he is a monster. By creating Judas as other, Papias tries to come to terms with the anxiety that looms in the knowledge that an insider was the betrayer of Jesus. —Anna Rebecca Solevåg
The ebook of Negotiating the Disabled Body: Representations of Disability in Early Christian Texts by Anna Rebecca Solevåg is $5 today with code WH2026 buff.ly/TSH5Rwp #WomensHistorySBL26
The author uses the image of ingesting a scroll to communicate the legitimacy of John’s revelatory experiences and, indeed, the authority of the book of Revelation as a whole. This analysis will shed light on how hierophagy functions to transmit divine knowledge as well as the specific ramifications of ingesting sweet- and bitter-tasting substances. —Meredith J. C. Warren
Get the ebook of Food and Transformation in Ancient Mediterranean Literature by Meredith J. C. Warren for $5 through 29 March with code WH2026 buff.ly/PqRpO8Z #WomensHistorySBL26
Despite the difficulties of creating one reconstructed text of Aseneth, it remains possible to identify a detailed storyline, literary style, and particular vocabulary of this story that the manuscript categories share in common. I have referred to this selection of a common narrative and its traits the fabula of Aseneth, building off of Russian formalists’ understanding of the term and Thomas’s application of it in her study of the Acts of Peter. —Patricia D. Ahearne-Kroll
Get the ebook of Aseneth of Egypt: The Composition of a Jewish Narrative by Patricia D. Ahearne-Kroll for $5 through 29 Mar with code WH2026 buff.ly/YfSmuW2 #WomensHistorySBL26
In the Acts of Peter, there is also a gendered narrative strategy of violence, but unlike in Acts, women are the primary victims. Two women, Peter’s daughter and Rufina, suffer from an apostle’s “just” infliction of disability, and Simon, the third victim, is feminized through his allegorical connections to Rufina and the female demon. In these stories of unhealing, the infliction of disability is a recurring form of narrative violence. —Anna Rebecca Solevåg
The ebook of Negotiating the Disabled Body: Representations of Disability in Early Christian Texts by Anna Rebecca Solevåg is $5 through 29 March with code WH2026. Check it out. buff.ly/TSH5Rwp #WomensHistorySBL26
