Theology and Religion

It is argued that ἐκκλησία was first used by the Hellenists, probably in Jerusalem, and that it was chosen because of its strong background in the lxx. This raises the issue of why ἐκκλησία was chosen rather than συναγωγή, which occurs over twice as often in the lxx. The case is put that ἐκκλησία was chosen because συναγωγή was already in use by Jewish communities as a designation for their groups and their buildings. This view has not been argued for in detail, and the implications of this choice have not been fully explored. Through the use of ἐκκλησία the Hellenists could express their continuity with the OT ‘assembly’ of the people of God and could also distinguish themselves from other Jewish communities, without making the claim that they alone were the heirs of that people.

It is argued that ἐκκλησία was first used by the Hellenists, probably in Jerusalem, and that it was chosen because of its strong background in the lxx. This raises the issue of why ἐκκλησία was chosen rather than συναγωγή, which occurs over twice as often in the lxx. The case is put that ἐκκλησία was chosen because συναγωγή was already in use by Jewish communities as a designation for their groups and their buildings. This view has not been argued for in detail, and the implications of this choice have not been fully explored. Through the use of ἐκκλησία the Hellenists could express their continuity with the OT ‘assembly’ of the people of God and could also distinguish themselves from other Jewish communities, without making the claim that they alone were the heirs of that people.

It is argued that ἐκκλησία was first used by the Hellenists, probably in Jerusalem, and that it was chosen because of its strong background in the lxx. This raises the issue of why ἐκκλησία was chosen rather than συναγωγή, which occurs over twice as often in the lxx. The case is put that ἐκκλησία was chosen because συναγωγή was already in use by Jewish communities as a designation for their groups and their buildings. This view has not been argued for in detail, and the implications of this choice have not been fully explored. Through the use of ἐκκλησία the Hellenists could express their continuity with the OT ‘assembly’ of the people of God and could also distinguish themselves from other Jewish communities, without making the claim that they alone were the heirs of that people.

It is argued that ἐκκλησία was first used by the Hellenists, probably in Jerusalem, and that it was chosen because of its strong background in the lxx. This raises the issue of why ἐκκλησία was chosen rather than συναγωγή, which occurs over twice as often in the lxx. The case is put that ἐκκλησία was chosen because συναγωγή was already in use by Jewish communities as a designation for their groups and their buildings. This view has not been argued for in detail, and the implications of this choice have not been fully explored. Through the use of ἐκκλησία the Hellenists could express their continuity with the OT ‘assembly’ of the people of God and could also distinguish themselves from other Jewish communities, without making the claim that they alone were the heirs of that people.

1. Introduction, 2. Brothers and sisters â€" adelphoi, 3. The believers, 4. The saints â€" hoi hagioi, 5. The assembly â€" hÄ" ekklÄ" sia, 6. Disciples â€" mathÄ" tai, 7. The way â€" hÄ" hodos, 8.'Christian'â€" Christianos, 9. Conclusions.

Summary This paper discusses the ‘self-designations’ for their readers which were used by the Johannine Letters and Revelation. The key terms used in the Johannine Letters are 'brother and sister' and 'children of God' and in Revelation 'saints' and 'servants'. It is argued that in the case of the Pastorals (drawing on our earlier discussion in Part One) and the Johannine Letters these designations are also being used by the readers, whereas the 'world-shaping' nature of John's work means that we cannot say that the key terms that he adopts in order to refer to his readers were currently being used by them. Following these discussions, conclusions are reached with regard to early Christian communities and how they perceived their identity.

This paper discusses, in two parts, the 'self-designations' for their readers which were used by the authors of the Pastoral Epistles (here in part one), the Johannine Letters and Revelation (to follow in part two). Different ways in which self-designations might relate to terms coined by outsiders are considered in the introduction. It is argued that the term 'Christian' was an 'outsider-coined' term, which does not seem to have been regularly used for the purposes of self-designation in the literature considered here. The key terms used for self-designation in the Pastoral Epistles are 'brother and sister' and 'the believers', which, it is argued here, are used both by the author and the readers. Reasons why these particular self-designations were used are offered. Comparative conclusions will follow the investigation of self-designation in the Johannine Letters and Revelation in Part Two.

's book Rechtgläubigkeit und Ketzerei im ältesten Christentum was published in 1934. The English translation, entitled Orthodoxy and Heresy in Earliest Christianity and published in 1971, 1 gave the book a new lease on life. This book has had a significant impact on scholarship on the NT and the early Church. It is to this work and its legacy that I will devote this paper. Bauer summarized his argument in this way: "Perhaps-I repeat, perhaps-certain manifestations of Christian life that the authors of the church renounce as 'heresies' originally had not been such at all, but, at least here and there, were the only form of the new religion-that is, for those regions they were simply 'Christianity.' The possibility also exists that their adherents constituted the majority, and that they looked down with hatred and scorn on the orthodox, who for them were the false believers." 2 Both chronological and numerical dimensions were important in Bauer's argument. He thought that what would later be called heresy was often "primary" and hence the original form of Christianity, and that in some places and at some times, heresy had a numerical advantage and outnumbered what came to be called orthodoxy. 3

In the tradition of The First Urban Christians by Wayne Meeks, this book explores the relationship between the earliest Christians and the city environment. Experts in classics, early Christianity, and human geography analyze the growth, development, and self-understanding of the early Christian movement in urban settings. The book's contributors first look at how the urban physical, cultural, and social environments of the ancient Mediterranean basin affected the ways in which early Christianity progressed. They then turn to how the earliest Christians thought and theologized in their engagement with cities. With a rich variety of expertise and scholarship, The Urban World and the First Christians is an important contribution to the understanding of early Christianity.

Dii:izese besser ausloten, wenn es endlich gelange, valide Datierungskriterien zu finden. Hier sei immerhin die Moglichkeit angedeutet, dass vielleicht doch nicht alle dieser Listen auf dieselbe Steuerinitiative zuriickgefuhrt und damit in denselben Zeithorizont eingeordnet werden mlissen. 148 148 So lieBen sich vielleicht auch die Unterschiede in der Terrninologie erklliren, auf die Thonemann, .,Estates", 454, aufmerksam macht. In Magnesia heigt die Flur xwpiov, in Tralleis ayp6,.

A high resolution mass spectrometer operating with a laboratory data system in multiple scan mode allows the generation of high resolution evaporation profiles for any mlz value. The system allows fast qualitative and quantitative analysis of components of complex mixtures. System performance is evaluated by analysis of morphine in liver samples; a precision of 15% at the 0.1pg g-' level is obtainable on post-mortem samples.

Different languages associate parts of the body with different func-tions. In the New Testament, the heart is the centre of the inner life, including the understanding, emotions, will, and spiritual life. This is in contrast to contemporary English, where the heart is most strongly associated with the emotions alone. When Paul writes of the Spirit in connection with the human heart in Galatians 4:6, Romans 5:5, and  2 Corinthians 1:22, we can see in context that he is not simply think-ing of the heart as the centre of emotions, but also as the centre of thinking, understanding, volition, and decision-making. Accordingly, contemporary readers risk misunderstanding the depths of what Paul is saying in these verses.

Different languages associate parts of the body with different func-tions. In the New Testament, the heart is the centre of the inner life, including the understanding, emotions, will, and spiritual life. This is in contrast to contemporary English, where the heart is most strongly associated with the emotions alone. When Paul writes of the Spirit in connection with the human heart in Galatians 4:6, Romans 5:5, and  2 Corinthians 1:22, we can see in context that he is not simply think-ing of the heart as the centre of emotions, but also as the centre of thinking, understanding, volition, and decision-making. Accordingly, contemporary readers risk misunderstanding the depths of what Paul is saying in these verses.

Verö entlicht auf Englisch. Paul Trebilco bezieht in seine Untersuchung der frühen Christen in Ephesus alle Fundstellen von Paulus bis Ignatius mit ein und diskutiert sie im Kontext unseres Wissens von diese Stadt. Auf die Briefe des Paulus und auf die Apostelgeschichte gestützt untersucht er die Anfänge des frühchristlichen Lebens in Ephesus, sowohl vor als auch während der Paulinischen Mission. Er zeigt auch, daß es in der Zeit um 80-100 n.Chr. verschiedene Gruppierungen in Ephesus gab, die sich als Christen verstanden. Der Autor zeigt die Vielseitigkeit dieser Gruppen auf und macht deutlich, daß die Paulinischen und die Johanneischen Christen in Ephesus getrennte Gemeinden waren, die sich allerdings nicht feindlich gegenüberstanden. Schließlich werden auch die Informationen, die sich bei Ignatius über die zeitgenössischen Christen in Ephesus nden, diskutiert.