In the article referred to below I found a reference to a marvelous website I would like to provide further information about here. It is a great site for searching for other internet resource sites not only in Religion, but in a lot of other fields:
Helping you find the best websites for study and research
Intute is created by a consortium of seven universities, working together with a whole host of partners. The seven universities are:
University of Birmingham; University of Bristol; Heriot-Watt University; The University of Manchester; Manchester Metropolitan University; University of Nottingham; and University of Oxford.
Further information on the background of this site can be found here: http://www.ariadne.ac.uk/issue48/williams/
The recent issue of The Expository Times has an informative ‘review article’ on resources on the web related to thology:
Disentangling the Web: A Guide to Online Resources for Theology,
by Meriel Patrick
Abstract: “The Internet offers a vast wealth of academic material, but the sheer quantity of information available can mean that locating relevant, high-quality resources is a formidable task. This article provides an overview of some key websites for theologians, including academic gateways (which offer hand-picked lists of sites for a particular field), library catalogues, and bibliographic databases. Details are also given of some of the growing number of full-text resources that are appearing on the Web (both those available to members of subscribing institutions and those which are freely available to all): collections of classic works, online critical editions, electronic journals, eprint repositories, plus contemporary scholarship and reference works offered by commercial publishers. The article concludes with a brief look at manuscript digitisation projects, interactive sites, the possibilities for communicating with other scholars via discussion lists and blogs, and resources for those involved in teaching.”
There is a review out at H-Net Discussion Networks on
Tessa Rajak. Translation and Survival: The Greek Bible and the Ancient Jewish Diaspora. Oxford Oxford University Press, 2009. xvi + 380 pp. $140.00 (cloth), ISBN 978-0-19-955867-4.
Reviewed by Matthew Kraus (University of Cincinnati).
New Testament scholarship and missiology have for some time been understood as two different fields of studies. Few scholars are prominent in both fields. Evidence of the wide separation between the two fields includes aspects as different chairs in distinct departments; different journals for the specialities, and the lack of awareness of the scholarship in the biblical discipline by missiologists and vice versa.
On the other hand, now-a-days some are also calling for for a closer co-operation between these two fields of studies and in recent years we have seen a promising revival of New Testament studies dealing with issues of mission in the New Testament. Below here are listed some studies on ‘Mission in the New Testament’ that I have found available on line.
History and Theology of Mission in the New Testament
Directed by Professor Jostein Ådna (E-mail: firstname.lastname@example.org)
Professors Jey J. Kanagaraj (Bethel Bible Institute, India), Stelian Tofana (Faculty of Orthodox Theology at Babes-Bolyai University, Romania) and Jostein Ådna (School of Mission and Theology, Norway) coordinate the seminar “History and Theology of Mission in the New Testament: Global Challenges and Opportunities” in Studiorum Novi Testamenti Societas (SNTS). So far the seminar has convened during the 62nd, 63rd and 64th General Meetings of SNTS in Sibiu, Romania, 2007, in Lund, Sweden, 2008, and in Vienna, Austria, in 2009. It will continue its work during the next two annual General Meetings, i.e. in Berlin, Germany, 2010, and Annandale-on-Hudson, USA, 2011.
The link above will lead you to the pages were the papers delivered at the seminars so far are available.
In addition, here are three studies by Andreas Köstenberger;
Just three more studies on Philo that you may have missed:
Philo on Pilate: Rhetoric or Reality?
printed in Restoration Quarterly 37:4 (1995):215-218.
‘The Logos Endiathetos and the Logos Prophorikos in Allegorical Interpretation: Philo and the D-Scholia to the Iliad,’
in Greek, Roman, and Byzantine Studies 44 (2004) 163–181.
Moses And The Thaumatutges : Philo’s De Vita Mosis As A Rescue Operation
Laval théologique et philosophique, 52, 3 (octobre 1996) : 665-680.
There are more and more studies available online, most of them in .pdf format. Here are some relevant for those of you interested in ongoing research on Philo of Alexandria:
‘Philo’s In Flaccum: Ethnicity and Social Space in Roman Alexandria,’
Paper delivered at a panel of the AAR/SBL/ASOR conference in Philadelphia in November 1995.
‘Rhetorical Hermeneutics in Philo’s Commentary of Scripture,’
Revista de Retórica y Teoría de la Comunicación Año I, nº 1 • Enero 2001 • pp. 29-41.
‘Women in 1st Century Mediterranean Culture: A Comparison Between Philo of Alexandria and Paul of Tarsus,’
Probably a paper presented at The Religious and Cultural Environment of Early Christianity
NS 562 Dr. S. Scott Bartchy March 8, 2006.
G.H. van Kooten,
‘Balaam as the Sophist Par Excellence in Philo of Alexandria: Philo’s Projection of an Urgent Contemporary Debate onto Moses’ Pentateuchal Narratives’, in: G.H. van Kooten & J.T.A.G.M. van Ruiten (eds), The Prestige of the Pagan Prophet Balaam in Judaism, Early Christianity and Islam (Themes in Biblical Narrative 11), Leiden/Boston: Brill, 2008, 131-161.
“Models from Philo in Origen’s Teaching on Original Sin,”
Laval théologique et philosophique, vol. 44, n° 2, 1988, p. 191-203.
Pour citer la version numérique de cet article, utiliser l’adresse suivante: http://id.erudit.org/iderudit/400377ar
Note : les règles d’écriture des références bibliographiques peuvent varier selon les différents domaines du savoir.
Ce document est protégé par la loi sur le droit d’auteur. L’utilisation des services d’Érudit (y compris la reproduction) est assujettie à sa politique d’utilisation que vous pouvez consulter à l’URI http://www.erudit.org/documentation/eruditPolitiqueUtilisation.pdf
Document téléchargé le 2 February 2010.
Maren Niehoff has published a new study of Philo’s Therapeutae:
‘The Symposium of Philo’s Therapeutae: Displaying Jewish Identity in an Increasingly Roman World,’
in Greek, Roman, and Byzantine Studies 50 (2010) 95–117.
The study is for the time being available here
Niehoff introduces her study thus:
“PHILO’S ENCOMIUM of the Therapeutae, a group of Jewish philosophers living near Alexandria, contains a remarkably
long passage on their symposia. This passage clearly extends beyond the framework of a factual report and contains
extensive comments by Philo himself, who distinguishes the proper form of a symposium from its deteriorated counterparts.
1 In this context Philo takes a new look at the subject of wine and conversation, offering views which significantly differ
from his earlier discussions. I shall argue that the description of the Therapeutic symposia, composed towards the end of
Philo’s career, is used to locate Jewish identity in a distinctly Roman context. The treatise is an important and highly selfconscious contribution to the discourse of contemporary intellectuals, who negotiated the memory of their Greek past with
the exigencies of their present-day identity.”
An interesting aspect is that she dates Philo’s work on the Therapeutae to be rather late in his career, probably even at the time of his participation in the Jewish delegation to Rome (38-40/41 CE; see. p. 98).
Furthermore, she posits that Philo has a different attitude to the Greek Symphosia here than in his earlier writings; she argues that Philo earlier adopted a far more positive and distinctly Greek attitude towards the subject of wine and meals (p. 104-105). “Philo writes on the subject of wine and conversation with a sense of belonging to a larger community of philosophers. No dichotomy is yet visible between Jews and Greeks.” A new approach to the subject of wine and meals is visible in a series of Philo’s work known as the Exposition of the Law (p.106). Then concerning the Terepeutae, Philo continues this line of thought, adding many details of the Other symposia and invoking “Greek” excesses. Hence:
“these new aspects together with stringent Stoic ethics remarkably resonate with contemporary Roman notions.
Philo thus went particularly far in inscribing Jewish identity into a prominent Roman discourse, using the symposium to
suggest that the paradigmatic Jewish philosophers are located on the same side of a substantial dichotomy as Roman intellectuals like Seneca.”
I am not yet quite convinced of this suggested development in Philo’s descriptions, and am also a little surprised that she does not draw upon the studies concerning symposia )and associations) to be found in the volume of J. S. Kloppenborg and S.G. Wilson (eds.), Voluntary Associations in the Graeco-Roman World (Routledge; London, 1995). There might be some additionaøl viewpoints there.