Laura Nasrallah argues that early Christian literature addressed to Greeks and Romans is best understood when read in tandem with the archaeological remains of Roman antiquity. She examines second-century Christianity by looking at the world in which Christians 'lived and moved and had their being'. Early Christians were not divorced from the materiality of the world, nor did they always remain distant from the Greek culture of the time or the rhetoric of Roman power. Nasrallah shows how early Christians took up themes of justice, piety and even the question of whether humans could be gods. They did so in the midst of sculptures that conveyed visually that humans could be gods, monumental architecture that made claims about the justice and piety of the Roman imperial family, and ideas of geography that placed Greek or Roman ethnicity at the center of the known world.

Archaeology and the Letters of Paul illuminates the social, political, economic, and religious lives of those to whom the apostle Paul wrote. Roman Ephesos provides evidence of slave traders and the regulation of slaves; it is a likely setting for household of Philemon, to whom a letter about the slave Onesimus is addressed. In Galatia, an inscription seeks to restrain the demands of travelling Roman officials, illuminating how the apostolic travels of Paul, Cephas, and others disrupted communities. At Philippi, a list of donations from the cult of Silvanus demonstrates the benefactions of a community that, like those in Christ, sought to share abundance in the midst of economic limitations. In Corinth, a landscape of grief extends from monuments to the bones of the dead, and provides a context in which to understand Corinthian practices of baptism on behalf of the dead and the provocative idea that one could live "as if not" mourning or rejoicing. Rome and the Letter to the Romans are the grounds for an investigation of ideas of time and race not only in the first century, when we find an Egyptian obelisk inserted as a timepiece into the mausoleum complex of Augustus, but also of a new Rome under Mussolini that claimed the continuity of Roman racial identity from antiquity to his time and sought to excise Jews. Thessalonike and the early Christian literature associated with the city demonstrates what is done out of love for Paul-invention of letters, legends, and cult in his name. The book articulates a method for bringing together biblical texts with archaeological remains. This method reconstructs the lives of the many adelphoi --brothers and sisters-- whom Paul and his co-writers address. Its project is informed by feminist historiography and gains inspiration from thinkers such as Claudia Rankine, Judith Butler, Giorgio Agamben, Wendy Brown, and Katie Lofton.

Archaeology and the Letters of Paul illuminates the social, political, economic, and religious lives of those to whom the apostle Paul wrote. Roman Ephesos provides evidence of slave traders and the regulation of slaves; it is a likely setting for household of Philemon, to whom a letter about the slave Onesimus is addressed. In Galatia, an inscription seeks to restrain the demands of travelling Roman officials, illuminating how the apostolic travels of Paul, Cephas, and others disrupted communities. At Philippi, a list of donations from the cult of Silvanus demonstrates the benefactions of a community that, like those in Christ, sought to share abundance in the midst of economic limitations. In Corinth, a landscape of grief extends from monuments to the bones of the dead, and provides a context in which to understand Corinthian practices of baptism on behalf of the dead and the provocative idea that one could live"as if not" mourning or rejoicing. Rome and the Letter to the Romans are the grounds for an investigation of ideas of time and race not only in the first century, when we find an Egyptian obelisk inserted as a timepiece into the mausoleum complex of Augustus, but also of a new Rome under Mussolini that claimed the continuity of Roman racial identity from antiquity to his time and sought to excise Jews. Thessalonike and the early Christian literature associated with the city demonstrates what is done out of love for Paul-invention of letters, legends, and cult in his name. The book articulates a method for bringing together biblical texts with archaeological remains. This method reconstructs the lives of the many adelphoi-brothers and sisters-whom Paul and his co-writers address. Its project is informed by feminist historiography and gains inspiration from thinkers such as Claudia Rankine, Judith Butler, Giorgio Agamben, Wendy Brown, and Katie Lofton.

Laura Nasrallah argues that early Christian literature addressed to Greeks and Romans is best understood when read in tandem with the archaeological remains of Roman antiquity. She examines second-century Christianity by looking at the world in which Christians 'lived and moved and had their being'. Early Christians were not divorced from the materiality of the world, nor did they always remain distant from the Greek culture of the time or the rhetoric of Roman power. Nasrallah shows how early Christians took up themes of justice, piety and even the question of whether humans could be gods. They did so in the midst of sculptures that conveyed visually that humans could be gods, monumental architecture that made claims about the justice and piety of the Roman imperial family, and ideas of geography that placed Greek or Roman ethnicity at the center of the known world.