This book brings together interdisciplinary scholars from history, theology, folklore, ethnology and meteorology to examine how David Cranz's Historie von Groenland (1765) resonated in various disciplines, periods and countries. Collectively the contributors demonstrate the reach of the book beyond its initial purpose as a record of missionary work, and into secular and political fields beyond Greenland and Germany. The chapters also reveal how the book contributed to broader discussions and conceptualizations of Greenland as part of the Atlantic world. The interdisciplinary scope of the volume allows for a layered reading of Cranz's book that demonstrates how different meanings could be drawn from the book in different contexts and how the book resonated throughout time and space. It also makes the broader argument that the construction of the Artic in the eighteenth century broadened our understanding of the Atlantic.

Looking at the crossroads between heritage and religion through the case study of Moravian Christiansfeld, designated as a UNESCO World Heritage site in July 2015, this anthology reaches back to the eighteenth century when the church settlement was founded, examines its legacy within Danish culture and modern society, and brings this history into the present and the ongoing heritagization processes. Finally, it explores the consequences of the listing for the everyday life in Christiansfeld and discusses the possible and sustainable futures of a religious community in a World Heritage Site.

Class Struggle in the New Testament engages the political and economic realities of the first century to unmask the mediation of class through several New Testament texts and traditions. Essays span a range of subfields, presenting class struggle as the motor force of history by responding to recent debates, historical data, and new evidence on the political-economic world of Jesus, Paul, and the Gospels. Chapters address collective struggles in the Gospels; the Roman military and class; the usefulness of categories like peasant, retainer, and middling groups for understanding the world of Jesus; the class basis behind the origin of archangels; the Gospels as products of elite culture; the implication of capitalist ideology upon biblical interpretation; and the New Testament's use of slavery metaphors, populist features, and gifting practices. This book will become a definitive reference point for future discussion.

Based on hundreds of archival documents, Christina Petterson offers an in-depth analysis of the community building process and individual and collective subjectification practices of the Moravian Brethren in eighteenth-century Herrnhut, Eastern Germany, between 1740 and 1760. The Moravian Brethren are a Protestant group, but Petterson demonstrates the relevance of their social experiments and practices for early modernity by drawing out the socio-economic layers of the archival material. In doing so, she provides a non-religious reading of categories that became central to liberal ideology, corresponding to the Moravian negotiation of the transition from feudal society to early capitalism.

This book brings together interdisciplinary scholars from history, theology, folklore, ethnology and meteorology to examine how David Cranz's Historie von Groenland (1765) resonated in various disciplines, periods and countries. Collectively the contributors demonstrate the reach of the book beyond its initial purpose as a record of missionary work, and into secular and political fields beyond Greenland and Germany. The chapters also reveal how the book contributed to broader discussions and conceptualizations of Greenland as part of the Atlantic world. The interdisciplinary scope of the volume allows for a layered reading of Cranz's book that demonstrates how different meanings could be drawn from the book in different contexts and how the book resonated throughout time and space. It also makes the broader argument that the construction of the Artic in the eighteenth century broadened our understanding of the Atlantic.

Class Struggle in the New Testament engages the political and economic realities of the first century to unmask the mediation of class through several New Testament texts and traditions. Essays span a range of subfields, presenting class struggle as the motor force of history by responding to recent debates, historical data, and new evidence on the political-economic world of Jesus, Paul, and the Gospels. Chapters address collective struggles in the Gospels; the Roman military and class; the usefulness of categories like peasant, retainer, and middling groups for understanding the world of Jesus; the class basis behind the origin of archangels; the Gospels as products of elite culture; the implication of capitalist ideology upon biblical interpretation; and the New Testament's use of slavery metaphors, populist features, and gifting practices. This book will become a definitive reference point for future discussion.

The Missionary, the Catechist and the Hunter examines the role of Protestantism in the Danish colonisation of Greenland and shows how the process of colonisation entails a process of subjectification where the identity of indigenous population is transformed. The figure of the hunter, commonly regarded as quintessential Inuit figure, is traced back to the efforts of the Greenlandic intelligentsia to distance themselves from the hunting lifestyle by producing an abstract hunter identity in Greenlandic literature.

The idea of writing plays a central role in John. Apart from the many references to scriptural texts, John emphasizes the role of writing in the inscription on the cross and in its own production. Petterson's From Tomb to Text examines what this means for the understanding of the Johannine Jesus in two interrelated ways. First Petterson takes these claims to revelation through writing seriously, noting the immense effort expended by biblical scholars in order to dismiss them and to produce a canonically palatable John. With few exceptions, Johannine studies have consistently attempted to domesticate or tame John's book through reference to, and in harmony with, an externalized historical reality or with a synoptic pattern. Second, the study suggests alternative ways of understanding John once this synoptic compulsion has been dissolved. Petterson argues that John's Jesus is unacceptable to the project for the recovery of 'Early Christianity' as imagined in Johannine research over the last 70 years or so. Instead, she shows how John produces itself as the vehicle of Jesus' revelation in place of a body. This takes place through its use of writing, its characteristic use of verbs and syntax, and its mode of revelation. The book thus situates John in a context that does not begin with, and thus attempts to be, unconstrained by fixed categories of Christ, gnosticism, Eucharist, body and flesh, and shows how such readings curtail the fullness of the text in favour of a more familiar earthly Jesus. Petterson concludes by outlining ways in which John can be read if these containment strategies are disregarded.

The idea of writing plays a central role in John. Apart from the many references to scriptural texts, John emphasizes the role of writing in the inscription on the cross and in its own production. Petterson's From Tomb to Text examines what this means for the understanding of the Johannine Jesus in two interrelated ways. First Petterson takes these claims to revelation through writing seriously, noting the immense effort expended by biblical scholars in order to dismiss them and to produce a canonically palatable John. With few exceptions, Johannine studies have consistently attempted to domesticate or tame John's book through reference to, and in harmony with, an externalized historical reality or with a synoptic pattern. Second, the study suggests alternative ways of understanding John once this synoptic compulsion has been dissolved. Petterson argues that John's Jesus is unacceptable to the project for the recovery of 'Early Christianity' as imagined in Johannine research over the last 70 years or so. Instead, she shows how John produces itself as the vehicle of Jesus' revelation in place of a body. This takes place through its use of writing, its characteristic use of verbs and syntax, and its mode of revelation. The book thus situates John in a context that does not begin with, and thus attempts to be, unconstrained by fixed categories of Christ, gnosticism, Eucharist, body and flesh, and shows how such readings curtail the fullness of the text in favour of a more familiar earthly Jesus. Petterson concludes by outlining ways in which John can be read if these containment strategies are disregarded.