The Shepherd of Hermas is one of the oldest and most well-attested Christian works. Its popularity arguably exceeded that of the canonical Gospels. Many early Christian thinkers regarded the Shepherd as authoritative and cited it in their own writings, even though its status as Scripture was controversial. The far-reaching influence of the Shepherd during the first few centuries is attested in part by the many languages in which it was copied: Latin, Ethiopic, Coptic, Middle Persian, and Georgian. The early dating and wide dissemination of the Shepherd of Hermas offers us access to a period when canonical boundaries were elastic. This volume treats religious experience in the Shepherd, a topic that has received little scholarly attention. It complements a growing body of literature that explores the text from social-historical perspectives. Leading scholars approach it from a variety of interdisciplinary perspectives, including critical literary theory, anthropology, cognitive science, affect theory, gender studies, intersectionality, and text reception. In doing so, they pose fresh questions to one of the most widely read texts in the early church, offering new insights to scholars and students alike.

Pauline Christianity sprang to life in a world of imperial imagery. In the streets and at the thoroughfares, in the market places and on its public buildings and monuments, and especially on its coins the Roman Empire's imperial iconographers displayed imagery that aimed to persuade the Empire's diverse and mostly illiterate inhabitants that Rome had a divinely appointed right to rule the world and to be honoured and celebrated for its dominion. Harry O. Maier places the later, often contested, letters and theology associated with Paul in the social and political context of the Roman Empire's visual culture of politics and persuasion to show how followers of the apostle visualized the reign of Christ in ways consistent with central themes of imperial iconography. They drew on the Empire's picture language to celebrate the dominion and victory of the divine Son, Jesus, to persuade their audiences to honour his dominion with praise and thanksgiving. Key to this imperial embrace were Colossians, Ephesians, and the Pastoral Epistles. Yet these letters remain neglected territory in consideration of engagement with and reflection of imperial political ideals and goals amongst Paul and his followers. This book fills a gap in scholarly work on Paul and Empire by taking up each contested letter in turn to investigate how several of its main themes reflect motifs found in imperial images.

Martyrs create space and time through the actions they take, the fate they suffer, the stories they prompt, the cultural narratives against which they take place and the retelling of their tales in different places and contexts. The title "Desiring Martyrs" is meant in two senses. First, it refers to protagonists and antagonists of the martyrdom narratives who as literary characters seek martyrs and the way they inscribe certain kinds of cultural and social desire. Second, it describes the later celebration of martyrs via narrative, martyrdom acts, monuments, inscriptions, martyria, liturgical commemoration, pilgrimage, etc. Here there is a cultural desire to tell or remember a particular kind of story about the past that serves particular communal interests and goals. By applying the spatial turn to these ancient texts the volume seeks to advance a still nascent social geographical understanding of emergent Christian and Jewish martyrdom. It explores how martyr narratives engage pre-existing time-space configurations to result in new appropriations of earlier traditions.

What did it mean to be a Christian in the Roman Empire? In one of the inaugural titles of Oxford's new Essentials in Biblical Studies series, Harry O. Maier considers the multilayered social contexts that shaped the authors and audiences of the New Testament. Beginning with the cosmos and the gods, Maier presents concentric realms of influence on the new religious movement of Christ-followers. The next is that of the empire itself and the sway the cult of the emperor held over believers of a single deity. Within the empire, early Christianity developed mostly in cities, the shape of which often influenced the form of belief. The family stood as the social unit in which daily expression of belief was most clearly on view and, finally, Maier examines the role of personal and individual adherence to the religion in the shaping of the Christian experience in the Roman world. In all of these various realms, concepts of sacrifice, belief, patronage, poverty, Jewishness, integration into city life, and the social constitution of identity are explored as important facets of early Christianity as a lived religion. Maier encourages readers to think of early Christianity not simply as an abstract and disconnected set of beliefs and practices, but as made up of a host of social interactions and pluralisms. Religion thus ceases to exist as a single identity, and acts instead as a sphere in which myriad identities co-exist.

The first inter-disciplinary and cross-disciplinary work of its kind, this book focuses on the importance of visual culture in the study of classical, Roman, and Christian antiquity. It explores the role of the visual in helping to create a vision of the gods and how commitment to the visibility of the divine affected ancient religious practices, rituals, and beliefs. The essays deploy a wide range of disciplines that include archaeology, iconology, cultural studies, visual anthropology, the study of ancient rhetoric, and the cognitive sciences to consider the visual aspects of ancient religion from a variety of angles. The contributors take up the role of the visual in multiple contexts including domestic art, the imperial cult, martyrology, ritual practice, and temples. This groundbreaking book, which includes essays by classicists, Roman historians, archaeologists, biblical scholars, and scholars of ancient Christian iconography, promises to advance the discussion of the importance and role of visual culture in shaping the religions of antiquity in significant new ways.

The Book of Revelation has often been read as a set of endtime scenarios, glorifying a vengeful God and predicting and even fomenting apocalyptic violence. Yet it continues to exert a profound hold on the dreams and visions, fears and nightmares of our contemporary, first-world, secular culture. Harry Maier insists that, however much one is skeptical of its misuse or awed by its influence, Revelation still harbors a powerful and important message for Christians today. His fascinating book, erudite yet also intensely personal, asks us to recall Apocalypse through a careful exegesis of Revelation's deeper literary currents against the backdrop of imperial Rome. He explores the narrrator's literary identity, the plot or journey of the text, its many ocular and aural dimensions, and the ambiguous temporal dimensions of its "past vision of a future time." Revelation, he believes, "offers an inversion of the violent and militaristic ideals of a first-century Roman Empire by offering a highly ironical political parody of imperial politics and insisting the true power belongs to the hero of the Apocalypse, the Slain Lamb." In the end, Apocalypse Recalled seeks to free the imprisoned John of Patmos and employ his massively influential and controversial text to awaken a sleeping, sidelined, and culturally assimilated church to new imperatives of discipleship. Key Features A responsible study that rescues the Book of Revelation from fundamentalist interpretations A call to understand and emulate the early church's relationship to political power A creative hypothesis about the literary character of the book

What did it mean to be a Christian in the Roman Empire? In one of the inaugural titles of Oxford's new Essentials in Biblical Studies series, Harry O. Maier considers the multilayered social contexts that shaped the authors and audiences of the New Testament. Beginning with the cosmos and the gods, Maier presents concentric realms of influence on the new religious movement of Christ-followers. The next is that of the empire itself and the sway the cult of the emperor held over believers of a single deity. Within the empire, early Christianity developed mostly in cities, the shape of which often influenced the form of belief. The family stood as the social unit in which daily expression of belief was most clearly on view and, finally, Maier examines the role of personal and individual adherence to the religion in the shaping of the Christian experience in the Roman world. In all of these various realms, concepts of sacrifice, belief, patronage, poverty, Jewishness, integration into city life, and the social constitution of identity are explored as important facets of early Christianity as a lived religion. Maier encourages readers to think of early Christianity not simply as an abstract and disconnected set of beliefs and practices, but as made up of a host of social interactions and pluralisms. Religion thus ceases to exist as a single identity, and acts instead as a sphere in which myriad identities co-exist.