The family is a topical issue for studies of the Ancient world. Family, household and kinship have different connotations in antiquity from their modern ones. This volume expands that discussion to investigate the early Christian family structures within the larger Graeco-Roman context. The essays in the volume offer original and diverse perspectives; particular emphasis is given to how family metaphors, such as 'brotherhood' function to describe relations in early Christian communities. Asceticism and the rejection of sexuality are considered in the context of Christian constructions of the family. Moxnes' volume presents a comprehensive and timely addition to the study of familial and social structures in the Early Christian world, which will certainly stimulate further debate.

The link between historical Jesus studies and the broader cultural contexts has been largely lost in contemporary scholarship, with the heritage of the Jesus scholarship from the nineteenth century being detached from its cultural context and with the history of Jesus scholarship being buried as a topic in the development of methods and issues in New Testament studies. As a result most presentations of the historical Jesus are historiographically and hermeneutically na?ve, assuming an objective posture, with little or no reflection on their ideological presuppositions. Therefore, consciously or unconsciously, they often represent hegemonic positions. This collection of essays starts from a different position, by questioning the use of presentations of Jesus to defend and protect hegemonic or mono-cultural contexts, and thereby explicitly or implicitly favour a development towards a more inclusive society for persons from different ethnic, racial, national, gender and sexual orientation backgrounds. This collection of essays will look at the cultural and ideological beginnings of historical Jesus studies in the nineteenth century and expose the underlying presuppositions of hegemony in contemporary presentations of Jesus, viewed from the perspective of cultural complexity.

The link between historical Jesus studies and the broader cultural contexts has been largely lost in contemporary scholarship, with the heritage of the Jesus scholarship from the nineteenth century being detached from its cultural context and with the history of Jesus scholarship being buried as a topic in the development of methods and issues in New Testament studies. As a result most presentations of the historical Jesus are historiographically and hermeneutically na?ve, assuming an objective posture, with little or no reflection on their ideological presuppositions. Therefore, consciously or unconsciously, they often represent hegemonic positions. This collection of essays starts from a different position, by questioning the use of presentations of Jesus to defend and protect hegemonic or mono-cultural contexts, and thereby explicitly or implicitly favour a development towards a more inclusive society for persons from different ethnic, racial, national, gender and sexual orientation backgrounds. This collection of essays will look at the cultural and ideological beginnings of historical Jesus studies in the nineteenth century and expose the underlying presuppositions of hegemony in contemporary presentations of Jesus, viewed from the perspective of cultural complexity.

The great German theologian Albert Schweitzer famously drew a line under 19th century historical Jesus research by showing that at the bottom of the well lay not the face of Joseph's son, but rather the features of all the New Testament scholars who had tried to reveal his elusive essence. In his thoughtful and provocative new book, Halvor Moxnes takes Schweitzer's observation much further: the doomed 'quest for the historical Jesus' was determined not only by the different personalities of the seekers who undertook it, but also by the social, cultural and political agendas of the countries from which their presentations emerged. Thus, Friedrich Schleiermacher's Jesus was a teacher, corresponding with the role German teachers played in Germany's movement for democratic socialism. Ernst Renan's Jesus was by contrast an attempt to represent the 'positive Orient' as a precursor to the civilized self of his own French society. Scottish theologian G A Smith demonstrated in his manly portrayal of Jesus a distinctively British liberalism and Victorian moralism. Moxnes argues that one cannot understand any 'life of Jesus' apart from nationalism and national identity: and that what is needed in modern biblical studies is an awareness of all the presuppositions that underlie presentations of Jesus, whether in terms of power, gender, sex and class. Only then, he says, can we start to look at Jesus in a way that does him justice.

The family is a topical issue for studies of the Ancient world. Family, household and kinship have different connotations in antiquity from their modern ones. This volume expands that discussion to investigate the early Christian family structures within the larger Graeco-Roman context.
Particular emphasis is given to how family metaphors, such as 'brotherhood' function to describe relations in early Christian communities. Asceticism and the rejection of sexuality are considered in the context of Christian constructions of the family. Moxnes' volume presents a comprehensive and timely addition to the study of familial and social structures in the Early Christian world, which will certainly stimulate further debate.

Synopsis: Biblical scholars often read the Bible with their own interpretive interests in mind, without associating the Bible with the concerns of laypeople. This largely undermines the contributions laypeople can offer from reading the Bible in their own contexts and from their own life experiences. Moreover, such exclusively scholarly reading conceals the role of biblical texts in dealing with current social problems, such as HIV/AIDS-related stigmatization. Hence, the lack of lay participation in the process of Bible reading makes the Bible less visible in various common life situations. In this volume Elia Shabani Mligo draws on his fieldwork among people living with HIV/AIDS (PLWHA) in Tanzania, selects stigmatization as his perspective, and chooses participant-centered contextual Bible study as his method to argue that the reading of texts from the Gospel of John by PLWHA (given their lived experiences of stigmatization) empowers them to reject stigmatization as unjust. Mligo's study shows that Christian PLWHA reject stigmatization because it does not comply with the attitude of Jesus toward stigmatized groups in his own time. The theology emerging from the readings by stigmatized PLWHA, through their evaluation of Jesus' attitudes and acts toward stigmatized people in the texts, challenges churches in their obligatory mission as disciples of Jesus. Churches are challenged to reconsider healing, hospitality and caring, prophetic voices against stigmatization, and the way they teach about HIV and AIDS in relation to sexuality. Churches must revisit their practices toward stigmatized groups and listen to their voices. Mligo argues that participant-centered Bible-study methods similar to the one used in this book (whereby stigmatized people are the primary interlocutors in the process) can be useful tools in listening to the voices of stigmatized groups. Endorsements: "Elia Shabani Mligo's own profound knowledge about the situation of people living with HIV/AIDS in Tanzania is balanced with a comprehensive and informed reflection on the complex phenomenon of stigmatization. He convincingly shows how reading the Bible can be a resource toward dignity for marginalized people. The book is highly valuable both in regard to the concrete topic discussed--HIV/AIDS and stigmatization--and for those who want to do Bible studies in a broader context than the academia." --Helge S. Kvanvig University of Oslo "One of Elia Shabani Mligo's most important contributions to the discussion of overcoming the scandal of stigmatization to PLWHA is his insistence that it is achievable. Here he makes his powerful, prophetic, and deep case for laypeople in faith communities and their leaders to be engaged in ending the stigmatization in our society. This is a gem of a book that I am delighted to endorse because it tells the truth in ways that empower." --Lechion Peter Kimilike Njombe University College Project Author Biography: Elia Shabani Mligo is Principal of Kidugala Theological College, in Njombe, Tanzania. He is currently an employee of the Evangelical Lutheran Church in Tanzania in the Southern Diocese.

This is a study of the historical Jesus that pays close attention to the role of space and place, from household to kingdom, for understanding Jesus' identity. Moxnes employs a sociological and anthropological approach that promises to give greater depth to our perceptions of Jesus. household. He explores the significance of Jesus leaving his own house and calling his disciples. He asks whether Jesus and the disciples' leaving their households have had an effect on their masculinity. Finally he discusses Jesus' creation of a new place, the kingdom of God, over against the established political powers in Galilee.

Few documents in world history can match the inspirational impact of the New Testament. For all its variety - gospels, letters and visions - this firstcentury collection of texts keeps always at its centre the enigmatic figure of Joshua/Jesus: the Jewish prophet who gathered a group around him, proclaimed the imminent end of the world, but was made captive by the authorities of Rome only to suffer a shameful criminal's death on a cross. When his followers (including former persecutor Saul/Paul) became convinced that Jesus had defeated extinction, and had risen again to fresh life, the movement crossed over from Palestine to ignite the entire Greco-Roman Mediterranean world. The author shows how the writings of this vibrant new faith came into being from oral transmission and then became the pillar of a great world religion. He explores their many varied usages in music, liturgy, art, language and literature. In discussing its textual origins, as well as its later reception, Moxnes shows above all how the New Testament has been employed both as a tool for liberation and as a means of power and control.

Few documents in world history can match the inspirational impact of the New Testament. For all its variety - gospels, letters and visions - this first-century collection of texts keeps always at its centre the enigmatic figure of Joshua/Jesus: the Jewish prophet who gathered a group around him, proclaimed the imminent end of the world, but was made captive by the authorities of Rome only to suffer a shameful criminal's death on a cross. When his followers (including former persecutor Saul/Paul) became convinced that Jesus had defeated extinction, and had risen again to fresh life, the movement crossed over from Palestine to ignite the entire Graeco-Roman Mediterranean world. The author shows how the writings of this vibrant new faith came into being from oral transmission and then became the pillar of a great world religion. He explores their many varied usages in music, liturgy, art, language and literature. In discussing its textual origins, as well as its later reception, Moxnes shows above all how the New Testament has been employed both as a tool for liberation and as a means of power and control.

The great German theologian Albert Schweitzer famously drew a line under nineteenth-century historical Jesus research by showing that at the bottom of the well lay not the face of Joseph's son, but rather the features of all the New Testament scholars who had tried to reveal his elusive essence. In his thoughtful and provocative new book, Halvor Moxnes takes Schweitzer's observation much further: the doomed 'quest for the historical Jesus' was determined not only by the different personalities of the seekers who undertook it, but also by the social, cultural and political agendas of the countries from which their presentations emerged. Thus, Friedrich Schleiermacher's Jesus was a teacher, corresponding with the role German teachers played in Germany's movement for democratic socialism. Ernst Renan's Jesus was by contrast an attempt to represent the 'positive Orient' as a precursor to the civilized self of his own French society. Scottish theologian G A Smith demonstrated in his manly portrayal of Jesus a distinctively British liberalism and Victorian moralism. Moxnes argues that one cannot understand any 'life of Jesus' apart from nationalism and national identity: and that what is needed in modern biblical studies is an awareness of all the presuppositions that underlie presentations of Jesus, whether in terms of power, gender, sex and class. Only then, he says, can we start to look at Jesus in a way that does him justice.