Podcast 6.9: Judean Immigrant Associations, part 1 (mp3; archive.org page with various downloading options here).

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Podcast 6.8: Phoenician Immigrant Associations, part 2 (mp3; archive.org page with various downloading options here).

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Podcast 6.7: Phoenician Immigrant Associations, part 1 (mp3; archive.org page with various downloading options here).

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Podcast 6.6: Approaches to Studying Ethnic Associations and Identities (mp3; archive.org page with various downloading options here).

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Podcast 6.5: Associations and the Roman Empire (mp3; archive.org page with various downloading options here).

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Here are two excerpts:

“Harland does not deny the uniqueness of Christian or Judean groups, but to study them alongside  associations—indeed, as associations—requires him to lay stress on similarities rather than  differences. In his defense, this approach contrasts with much previous scholarship that emphasized—and, in light of Harland’s convincing studies, probably overemphasized—the uniqueness of Christians and Judeans.”

“Until recently, scholars of early Judaism and Christianity have generally pursued the differential quality. Harland’s effort to broaden that perspective by seeing what we might learn about Judeans and Christians by considering their similarities to other “cultural minority groups” in antiquity, even if it is overstated at times, therefore comes as a welcome alternative. The sharpness with which Harland presents that perspective makes it all the more rewarding.”

There is another somewhat less analytical review by Guy Stroumsa at the BMCR site:  http://bmcr.brynmawr.edu/2011/2011-08-42.html.

Podcast 6.4: Associations and Greco-Roman Society – The City (mp3; archive.org page with various downloading options here).

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For now, here is an excerpt:

“The primary contribution of the work to early Christian studies, and to the study of ancient religion more generally, lies in how few pages are actually spent on “early Christians,” and how many are spent on their world. Harland’s work is a social-historical analysis of ethnic, familial, and association identity markers in the Eastern Roman Empire, and his limited discussion of early Christian sources is firmly embedded in this context. Harland uses contemporary social-scientific models of identity theory, ethnic studies, and migration studies, and applies these models primarily to understudied inscriptional evidence, in order to explore the social and ideological contexts in which early Christian groups first came into being. This is important and enlightening work, and the focus on contemporaneous non-Christian identity markers and identity groupings is a welcome addition both to the literature on religion in the Roman world and, more indirectly, on the growth of the new Christian movement.”

Podcast 6.3: Judean and Christian Groups as Associations (mp3; archive.org page with various downloading options here).

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Podcast 6.2: Social, Religious, and Burial Activities of Associations (mp3; archive.org page with various downloading options here).

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Podcast 6.1: Introduction to Associations in the Greco-Roman World (mp3; archive.org page with various downloading options here).

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Buy the book: It is already available for purchase from the publisher and from Amazon.ca, and Amazon.com should soon have copies as well.

Companion website: You can access the companion website here, where you can see the book information, read two sample chapters (by me), and view online bibliographies.

Podcast 5.14: Jesus as a Messianic King? (mp3; archive.org page with various downloading options here).
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For further information and registration go to: http://www.tonyburke.ca/yorkchristianpocrypha/

“Ancient Gospel or Modern Forgery? The Secret Gospel of Mark in Debate”

April 29, 2011, York University (Vanier College)

Scholarly Discussion (9 am-5 pm) and Public Debate (7-9 pm)

Featuring: Scott Brown, University of Toronto; Tony Burke, York University; Bruce Chilton, Bard College; Craig Evans, Acadia Divinity College; Phil Harland, York University; Charles Hedrick, Missouri State U.; Peter Jeffery, U. of Notre Dame; Marvin Meyer, Chapman University; Allan Pantuck, U. of California; Pierluigi Piovanelli, U. of Ottawa; Hershel Shanks, Editor of Biblical Archaeology Review

Podcast 5.14: Jesus as Prophet (mp3; archive.org page with various downloading options here).
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Statue of Sarapis from the Capitoline museum:

Podcast 5.13: Jesus as Healer and Exorcist (mp3; archive.org page with various downloading options here).
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Podcast 5.12: Jesus as Teacher, part 2: Present or Future Kingdom? (mp3; archive.org page with various downloading options here).
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Construction of Christian Identities

Monday November 22, 2010, 4-6:30 PM

James Miller, Asbury Theological Seminary, Presiding

Review of Philip A. Harland, Dynamics of Identity in the World of the Early Christians (T & T Clark, 2009)

James Crossley, University of Sheffield, Panelist (20 min)

Wolfgang Stegemann, Panelist (20 min)

Philip Harland, York University, Respondent (15 min)

Discussion (15 min)

Break (10 min)

Review of Mikael Tellbe, Christ-Believers in Ephesus (WUNT 1.242; Mohr-Siebeck, 2009)

Philip Esler, Panelist (20 min)

Michael Daise, College of William and Mary, Panelist (20 min)

Mikael Tellbe, Örebro Theological Seminary, Respondent (15 min)

Discussion (15 min)

I’m also a panelist on the student session on diversity earlier on Monday.  Hope to see you at SBL even if not at those sessions!

Podcast 5.11: Jesus as Teacher, part 1: Method and Content (mp3; archive.org page with various downloading options here).
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Podcast 5.10: Jesus and his Mentor, John the Baptizer (mp3; archive.org page with various downloading options here).
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P.S. Now the only question is: Do I tell my wife that she was right?

Podcast 5.9: Jesus in the Context of Educated Groups and Leaders (mp3; archive.org page with various downloading options here).
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Another slight change will be my method of recording.  Rather than depending on the university’s recording system (for large classes) and on my half-decent yet not excellent logitech computer microphone for recording, I have now bought a Zoom H2 (a tiny but amazing recorder with five microphones that allow 90, 120, and 360 degree recording).  The Zoom H2 seems excellent so far, and it should improve the overall quality of the podcast.  So far I have tested the Zoom H2 by recording a concert by David Gray (who permits and encourages audience recordings of his concerts). If you want to give that concert a listen, you can find it on David Gray’s archive.org page (FLAC is the best quality to download):

• David Gray Live at Centre in the Square on 2010-05-25 (http://www.archive.org/details/dgray2010-05-25)

P.S. The award money disappeared quite quickly (that’s what happens when you say “Beer’s on me!” as your official acceptance speech).

Exploring Issues in Pedagogy: Diversity in the Classroom
11/22/2010
1:00 PM to 2:30 PM
Room: Room TBD – Hotel TBD

Theme: Hosted by the SBL Student Advisory Group
The classroom is becoming increasingly diverse, and this diversity is multiple: gender, ethnic and cultural background, religion, language, age, sexual identity and physical ability are all constituents of the diverse classroom. Pedagogical practice has more recently begun to fully appreciate and value learner-centered modes of teaching, and an understanding of the issues related to diversity provides teachers with further opportunities to develop these modes of learning. Paying attention to these issues can not only increase levels of participation and motivation in the classroom, but also help to foster critical thinking skills. This session will therefore begin discussion on incorporating teaching methods which engage diversity into pedagogical practice.

Amy Jones, Drew University, Presiding
Philip A. Harland, York University, Panelist (15 min)
Cheryl A. Kirk-Duggan, Shaw University Divinty School, Panelist (15 min)
Alicia Batten, University of Sudbury, Panelist (15 min)
Discussion (40 min)

11/22/2010
4:00 PM to 6:30 PM
Room: Room TBD – Hotel TBD

Theme: Jews and Gentiles Worshiping Jesus: The Study Case of Ephesus

James Miller, Asbury Theological Seminary, Presiding
Review of Philip A. Harland, Dynamics of Identity in the World of the Early Christians (T & T Clark, 2009)
James Crossley, University of Sheffield, Panelist (20 min)
Wolfgang Stegemann, Panelist (20 min)
Philip Harland, York University, Respondent (15 min)
Discussion (15 min)
Break (10 min)
Review of Mikael Tellbe, Christ-Believers in Ephesus (WUNT 1.242; Mohr-Siebeck, 2009)
Philip Esler, Panelist (20 min)
Michael Daise, College of William and Mary, Panelist (20 min)
Mikael Tellbe, Örebro Theological Seminary, Respondent (15 min)
Discussion (15 min)

Podcast 5.8: Jesus, the Galilean and Judean (mp3; archive.org page with various downloading options here).
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Podcast 5.7: Jesus, Galilee, and Israelite History, part 2 – To the Time of Jesus (mp3; archive.org page with various downloading options here).
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“OPINION

The following opinion is based upon an examination of the documents submitted to me for this purpose using the application of appropriate handwriting principles, and my experience and training as a forensic document and handwriting examiner. It is my professional opinion that the writers of the questioned document of “Secret Mark” on the document listed as Q1, Q2 an Q3 and Morton Smith’s handwriting on the documents listed as K1 – K27, are most probably not the same. Therefore it is highly probable that Morton Smith could not have simulated the document of “Secret Mark” .

QUALIFYING STATEMENT:

This opinion is based solely on the documents listed as having been examined. Due to the limitations imposed in examining document photographs, this opinion is highly probable. This opinion is subject to amendment if additional examinations are performed using additional exemplars which may exhibit evidence not observable in the documents upon which this opinion was based.”

As my review of Carlson’s book back in 2005 noted, the handwriting portion of his argument was among his strongest (the others seemed somewhat arbitrary to me).  However, I felt there were some key shortcomings regarding Carlson’s handwriting analysis and I did not find his hoax theory convincing.  Scott Brown and Pantuck’s recent post spelled out some other potential problems with Carlson’s approach, and now there is a properly trained expert in Greek handwriting who concludes that “it is highly probable that Morton Smith could not have simulated the document of ‘Secret Mark’” (p. 38).

Hopefully Stephen Carlson will offer his response to these developments, actively engaging the issues.  Hopefully others who have invested interests in seeing this as a forgery will fully consider  the evidence to the contrary.

I may post more once I’ve read through the whole report and through the recent article by Watson.

Thanks to Tony Burke for pointing me to the post on Timo Paananen’s Salainan evankelista blog and to Allan Pantuck for sending me a copy of the article.

Podcast 5.6: Jesus, Galilee, and Israelite History, part 1 – Until the Second Temple (mp3; archive.org page with various downloading options here).
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Podcast 5.5: Scholarly Portraits of the Historical Jesus, part 2 (Sanders) (mp3; archive.org page with various downloading options here).
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Podcast 5.4: Scholarly Portraits of the Historical Jesus, part 1 (Crossan) (mp3; archive.org page with various downloading options here).
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Podcast 5.3: Studying the Historical Jesus – Sources and Problems, part 3 (mp3; archive.org page with various downloading options here).
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Podcast 5.2: Studying the Historical Jesus – Sources and Problems, part 2 (mp3; archive.org page with various downloading options here).
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The “worldwide” organization of Dionysiac Performers (or Artists), which had branches throughout the empire, was formed from various local associations into a broader organization at least by the reign of Claudius and is especially well-attested from the second century. In this inscription from Nysa (dating about 142 CE) we encounter the Ephesian branch honouring a benefactor who had also had contacts with the Roman branch of the “Worldwide Dionysiac Performers”.  This monument also illustrates well the sort of honours that could be granted to prominent benefactors who provided for an association such as this one.

On the proposal of Publius Aelius Pompeianus Paion of Side, Tarsus and Rhodes, winner of many poetry contests, composer of songs and rhapsodist of god Hadrian, theologian of the temples which are in Pergamon, appointed director of contests of the Augustan Pythian games, and by the vote of P. Aelius . . . of Cyzicus, harpist, unexpected winner of the Capitolian games and Olympian games:

Since Aelius Alcibiades is an educated and generous man, excelling in other virtues, providing for a long time continuously — even for twelve years, doing good for the musicians, receiving honor and magnificence together with the association (synodos), and displaying love of honor in many matters both for us and for the common good.  Furthermore, since he honored the sacred precinct of the Worldwide Performers at the temple of Rome by donating excellent books, and he granted magnificent gifts of properties, including stabling facilities, from which we reap the continuous, everlasting rent, distributing the rents among ourselves annually on the birthday of god Hadrian.  In response, the Performers at Rome reciprocated with favour, voted on other honors for him, appointed him highpriest through all eternity, and thought him worthy to be honored along with the company of the other highpriests by having his name inscribed first on the tablets, because, on the one hand, he adorned the imperishable memory of Hadrian and, on the other, he has made known the highly regarded association through his gifts, with the result that the association participates in magnificent parades and carries out costly religious services during holidays.

Because of these things and for good fortune, the Game-conquering and Crown-winning World Performers associated with Dionysos and emperor Caesar T. Aelius Hadrian Antoninus Augustus Pius and the fellow-contestants whom they met during the quinquennial contests of the great Ephesia games in the greatest and first metropolis of Asia — the city of the Ephesians, twice temple-warden of the Augusti (imperial family as gods) — have passed a resolution that, in addition to the honors decreed to the man, they will vote for a well-balanced favour of exchange by setting up golden images and statues in the holy temples of the emperors in Asia and in Nysa, the emperor-loving homeland of Alcibiades; by inscribing the voted decrees on a stele in the temple of Apollo, as well as in the rest of his public works and throughout all the cities, in order that it may be a good memorial of both Alcibiades’ generosity and his well-received favours; by publicly honoring him with a gold crown in the religious services and libations during the contest; and, by making a public announcement and honoring him during each gathering.  It was also resolved that a copy of the decrees will be sent out to his brilliant fatherland, the city of Nysa — by way of the elders Po. Aelius Pompenianus Paion of Side and Tarsus and Rhodes, winner of many poetic contests, composer of songs and rhapsodist of god Hadrian, theologian of the temples which are in Pergamon, appointed director of contests of the Pythian Augustan games, and Aristides son of Aristides Pergaion of Pergamon, incredible poet, and it was resolved that copies of the inscription be sent by an embassy of elders to the greatest emperors and to the association in Rome for the sake of agreement with respect to what the benefactor Alcibiades has done.

Podcast 5.1: Studying the Historical Jesus – Sources and Problems, part 1 (mp3; archive.org page with various downloading options here).
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To the Ephesian Artemis, to the emperor Titus Aelius Hadrianus Antoninus, Caesar Augustus Pius, to the first and greatest metropolis of Asia, twice temple-warden of the Augusti (Sebastoi), the city of the Ephesians, and to those who are engaged in the toll-booth for the fish market. Cominia Junia dedicated this statue of Isis and an altar at her own expense when Tiberius Claudius Demostratos was civic president (prytanis) (IEph 1503; 138-61 CE).

A particularly interesting case in the mid-late second century involves the amalgamation of two groups to become the  “Demetriasts and initiates of Dionysos Phleos before the city” (177-92 CE; IEph 1595).  Here is an earlier inscription set up in honour of the emperor Hadrian by a group that is likely to be identified with the one that later joined with the Demetriasts:

Emperor Caesar Trajan Hadrian Augustus, son of god Trajan Parthicus and grandson of god Nero, greatest high-priest, with tribunician power, three times consul.  The initiates before the city, enthroned with Dionysos, (honoured the emperor) when Cl. Romulus was priest, Cl. Eubios was hierophant, and Antonius Drosus was superintendent.  Theodotos, son of Theodotos Proclion, initiation-leader, with his children, Proklos, hymn-singer, and Athenodoros set up this honour from their own resources (IEph 275; 117-138 CE).

Click on “Translated inscriptions” in the tag line above or in the sidebar to read other inscriptions in this series.

To Lucius Mestrius Florus, proconsul, from Lucius Pompeius Apollonios of Ephesos.  Mysteries and sacrifices are performed each year in Ephesos, lord, to Demeter Karpophoros and Thesmophoros and to the Augustan (Sebastoi) gods by initiates with great purity and lawful customs, together with the priestesses.  In most years (these rites) were protected by kings and emperors, as well as the proconsul of the period, as contained in their enclosed letters.  Accordingly, as the mysteries are pressing upon us during your (time of office), through my (agency) the ones obligated to accomplish the mysteries necessarily petition you, lord, in order that, acknowledging their rights. . . (IEph 213; 88/89 CE).

You can also read more about Demeter’s mysteries on my site here.  Click on “Translated inscriptions” in the tag line above or in the sidebar to read other inscriptions in this series.

Richard S. Ascough, “Forms of Commensality in Greco-Roman Associations,” Classical World 102 (2008), 33-45.

Perhaps most importantly, I’ll be looking for some Jazz and beer.  Hope to see some of you there.

Podcast 4.6: Honouring the Emperors as Gods (mp3; archive.org page with various downloading options here).
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Podcast 4.5: Justice from the Gods in Lydia (mp3; archive.org page with various downloading options here).
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This is a statue you can now see in the Capitoline museum in Rome.  This statue has many of the same characteristics that we found in the other statues in my series here (arrangement of arms and legs, decoration of Artemis’ outfit with animals) with one very important exception: the use of two different colours of stone in the carving of the statue.  The artist that carved this statue, those who commissioned it, and likely many who viewed it considered the protrusions on Artemis’ front not as breasts (which would need to be black here to match the skin of her feet and arms) but as part of the clothing decoration.  Clearly these are not breasts.  As Fleischer and others note, it is likely that the artist was representing an earlier statue of Artemis Ephesia (perhaps a statue of dark wood) which was literally dressed in special garments on particular occasions (dressing and feeding statues was somewhat common in certain cultural circles in antiquity).  The artist chose to distinguish the earlier statue itself from the clothing and paraphernalia that decorated that statue by using two different colours of stone, and the bumps on her front are part of the costume here.

That this understanding of the protrusions was not just an anomaly is confirmed by another artist’s rendition found in Neapolis, which is now preserved in the national museum in Naples (inventory no. 6278):

So although church fathers such as Jerome and Minucius Felix later tended to generalize about the “multi-breasted” Artemis (Minucius Felix, Octavius 22.5; Jerome, Commentary on the Epistle to Ephesus proem), this characterization in late antiquity arose less from common perceptions among worshippers of this goddess and more from Christian propaganda aimed at presenting “paganism” as ridiculous or bizarre.  What exactly these objects are is at this point generally unanswerable, but what is clear is that they are part of Artemis Ephesia’s outfit, not her body.

]]> http://www.philipharland.com/Blog/2009/10/20/greco-roman-deities-artemis-ephesia-3/feed/ 7 http://www.philipharland.com/Blog/2009/10/20/greco-roman-deities-artemis-ephesia-3/ http://feedproxy.google.com/~r/ReligionsOfTheAncientMediterranean/~3/yt9dRGg8X2o/ http://www.philipharland.com/Blog/2009/10/14/podcast-44-messages-from-the-gods-apollo-at-claros-and-didyma/#comments Wed, 14 Oct 2009 15:06:11 +0000 Phil Harland http://www.philipharland.com/Blog/?p=397 Here I discuss messages from the gods, or divination.  One way in which the gods were thought to communicate with individuals, groups, and communities was through oracles such as those of Apollo at Claros and Didyma.  This is part of series 4 (Honouring the Gods in the Roman Empire) of the Religions of the Ancient Mediterranean podcast.

Podcast 4.4: Messages from the Gods – Apollo at Claros and Didyma (mp3; archive.org page with various downloading options here).
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As you’ll see by comparing the photo here with my previous post on this Artemis, there are certain elements that repeat themselves in the images of Artemis Ephesia from about the mid-second century BCE on into the Roman era.  She is pictured standing upright with legs together, with upper arms tight against the body, and with her lower arms outstretched.  The statues have elaborate costumes decorated with animals, and there are those mysterious protuberances that have led to characterizations of this deity as the many-breasted goddess.  As in the previous statue I posted, these elements are also evident in the statue above that is now housed in the Vatican museum in Rome.  Here you find a crowned Artemis with garments decorated with lions on the upper arms and deer-like creatures lining the front.  Mythological and other figures appear on her sides and on her upper chest.

Although far from conclusive, there are hints here that the artist of this piece (and those who viewed this Artemis) may not have thought of the protuberances as breasts, since they are considerably low (and another statue of Artemis Ephesia which is now in the Antikenmuseum in Basel, Switzerland has even more clearly low-hanging protuberances that miss the chest area altogether).  The next statue photos will provide more conclusive suggestions regarding this issue.  Stay tuned.

My discussions of the statues are informed by the important work of Robert Fleischer, Artemis von Ephesos und verwandte Kultstatuen aus Anatolien und Syrien (EPRO 35; Leiden: Brill, 1973) and by Lynn R. LiDonnici, “The Images of Artemis Ephesia and Greco-Roman Worship: A Reconsideration,” Harvard Theological Review 85 (1992), 389-415.

Podcast 4.3: Salvation from the Gods – Asklepios at Pergamon (mp3; archive.org page with various downloading options here).
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After my recent trip to the Naples archeological museum, I now have a number of depictions of Artemis Ephesia and other gods and goddesses in photo form.  So I will be making a series of posts on Greco-Roman deities. As I discuss in the current series in the podcast (Honouring the Gods in the Roman Empire), there were many different local understandings and depictions of a particular god: in other words, there were many Dionysoses, Zeuses, and Artemises.  Often one Zeus would be distinguished from another Zeus by an epithet: for example, there was a Zeus Soter (“Saviour Zeus”), a Zeus Brontos (“Thunderer Zeus”), and a Zeus Polieus (City-protecting Zeus). One local understanding of Zeus could be distinguished from another through art, in the depiction of the specific form of the god in statues.

Artemis of Ephesus is just one local way in which this goddess was understood.  You can hear more about her in episode 4.2 of the podcast. This Artemis Ephesia is consistently depicted as associated with nature and the wild, as the animals integrated within her garb and the deer at her side indicate.  And she is also always depicted with the strange protuberances which you will see in each of the photos I post.

There is some debate as to what these are.  Are they multiple breasts?  This may indicate notions of fertility and Artemis’ oversight over birth and life.  Are they part of Artemis’ outfit here (perhaps a garment made using bull-testicles, as some scholars suggest)?  Was this similar to an outfit worn by Artemis Ephesia’s main priestess and representative?  Did interpretations of these objects vary even among ancient observers and sculptors?  Actually, some of the photos I will show subsequently help to answer this mystery about the multiple breast-like objects.

More statues of this mysterious goddess to come!

The book considers early Christian identities in relation to other associations, Judean groups, and immigrants in the Roman empire.  Read more about it on the companion site.  Here’s a look at the book cover:

What I mean by that is that the historian of any period is focussed on understanding that particular period and the worldviews and practices of those living in that period (I would hope).  So, for instance, an historian studying relics in medieval England or Europe would have a hard time if she wasn’t permitted to discuss the notion of “miracles” or “healings” as though this was historically off-bounds.  In some respects, a person would be at a loss to explain things without the acknowledgment that the historical subjects in the medieval period did indeed believe that “miracles” took place and that there were people and objects with access to miraculous powers.  Similarly, if one is studying Lucian of Samosata’s critique of Alexander of Abonuteichos (in the second century), the historian has to face the fact that Alexander was viewed by some as performing “miracles” even though some contemporaries like Lucian (in a Hume like fashion) called it all bunk.  It even seems that Lucian is in the minority in rejecting Alexander’s supposed “miracles” (methinks he dost protest too much).  So there’s another “miracle-worker” from the perspective of the historian.

It is one thing to say people in a period believed that such and such could perform miracles (that he or she was a “miracle-worker” or “healer” or “god” by reputation among contemporaries) and quite another to say that the miracles did happen and can be confirmed historically (not at all what the historian can do, in my opinion). To turn to the modern period, would an historian of modern Christianity not be allowed to designate Benny Hinn (spelling?) a “miracle-worker” or “healer” or whatever insofar as his followers believe he can perform “miracles” and he is perceived to be a “miracle-worker” (or have access to miraculous powers from God, or whatever) by some of his contemporaries.  However, this is not to say that the “miracles” are real and that they really took place (I don’t always compare Jesus to Benny Hinn, so don’t worry).

The historian needs to deal with the fact that some contemporaries of Jesus believed that Jesus was a “miracle-worker” or “healer” (and we need to clearly define what we mean by those terms).  To avoid the subject because we (the modern historians) know or think we know that “miracles” don’t exist will lead us towards historical misunderstanding.  This is not to say that “miracles” exist for the historian (so Hume and Strauss can give a sigh of relief).  Nonetheless “miracle-workers” exist for the historian if historical subjects have the category (or one like it) and apply it to another historical subject we are studying (e.g. Jesus).

To clarify, I do not believe that the statement “Jesus was perceived as a miracle-worker” or “Jesus performed miracles from the viewpoint of some of his contemporaries” is in the least bit theological or problematic for the historian.  Historical Jesus researchers, just like historians of the Venerable Bede or Alexander of Abonuteichos, must deal with what they find in their sources and place that in cultural context, developing categories that work best for the period in question.

(We’ll see if this makes any sense in the morning — listening to Van Morrison’s Saint Dominic’s Preview with beer in hand here).

UPDATE: Maxim Cardew now has a second post further delving into the issue and clarifying Maxim’s points.  By the way, my post was never meant as a “refutation”; moreso these were my midnight ramblings in connection with the issue of miracles and Jesus;)  You may have noticed how much I avoided talking about Hume — he reminds me too much of my logic and argumentation course in second year undergrad (not that I have anything against logic).

Among the more interesting examples of rivalries between different associations (or collegia) is a riot that took place in Pompeii in the first century (59 CE).   This is one of those rare cases when we have more than one source regarding a violent incident involving associations, one of them being a painting from Pompeii.

One of the sources is the historian Tacitus, who relates an incident in which the tensions between different associations from two different cities (Nuceria and Pompeii) escalated into a mini-battle in the amphitheater at Pompeii.  Here is Tacitus’ description:

About this time there was a serious fight between the inhabitants of two Roman settlements, Nuceria and Pompeii. It arose out of a trifling incident at a gladiatorial show . . . During an exchange of taunts — characteristic of these disorderly country towns — abuse led to stone-throwing, and then swords were drawn. The people of Pompeii, where the show was held, came off best.  Many wounded and mutilated Nucerians were taken to the capital.  Many bereavements, too, were suffered by parents and children. The emperor instructed the senate to investigate the affair.  The senate passed it to the consuls.  When they reported back, the senate debarred Pompeii from holding any similar gathering for ten years.  Illegal associations in the town were dissolved; and the sponsor of the show and his fellow-instigators of the disorders were exiled (Annals 14.17; trans. by Michael Grant, The Annals of Imperial Rome [London: Penguin Books, 1973], 321-22).

Tacitus’ account shows us that rival associations from the two different cities played an instrumental role in the conflict.  So both civic and group identity played an important role here.  Such rivalries would not always lead to violent conflict, however.

The second piece of evidence is a painting that can now be seen in the National Museum of Naples.  In the painting is pictured people fighting in and around the amphitheater. Why exactly someone would have this painting commissioned is not completely clear.  Were they proud of the incident since their fellow Pompeiians had gained the upper hand in the rivalry?  Did they know some members of the associations involved?  Or is the painting reaffirming the action of the authorities in quelling and preventing such civic disturbances?  Was it made to celebrate the re-opening of the amphitheater after the imperial prohibition was lifted?

From the Casa della Rissa nell’Anfiteatro, or house of Actius Anicetus (inventory no. 112222).  Inscriptions depicted on the walls of the palaestra (to the right of the amphitheatre) proclaim: “Good fortune to D. Lucretius” (in Latin) and “Good fortune to Satrius Valens, Augustus Nero” (in Greek).  Photo by Phil.  Full Italian description in Bragantini and Sampaolo, La Pittura Pompeiana, p.512-13.

Podcast 4.2: A City and Its Patron Deity – Artemis of Ephesus (mp3; archive.org page with various downloading options here).
Download audio file (Podcast4.2ACityAndItsPatronDeity-ArtemisEphesia.mp3)

You may also subscribe to this and subsequent episodes through iTunes or another podcatcher. View credits for my introductory music.

Podcast 4.1: Introduction to Honouring the Gods (mp3; archive.org page with various downloading options here).
Download audio file (Podcast4.1IntroductionToHonouringTheGods.mp3)

You may also subscribe to this and subsequent episodes through iTunes or another podcatcher. View credits for my introductory music.

This series has not yet been released in the official podcast feed and is not yet complete (one more episode to come).  Here are the half-hour episodes (in mp3, about 40 MB each) in “The Historical Jesus in context” series in playable and downloadable formats:

Download audio file (Podcast5.1StudyingTheHistoricalJesus-SourcesAndProblemsPart1.mp3)
Podcast 5.1: Studying the Historical Jesus – Sources and Problems, part 1
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Download audio file (Podcast5.2StudyingTheHistoricalJesus-SourcesAndProblemsPart2.mp3)
Podcast 5.2: Studying the Historical Jesus – Sources and Problems, part 2
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Download audio file (Podcast5.3StudyingTheHistoricalJesus-SourcesAndProblemsPart3.mp3)
Podcast 5.3: Studying the Historical Jesus – Sources and Problems, part 3
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Download audio file (Podcast5.4ScholarlyPortraitsOfJesusPart1crossan.mp3)
Podcast 5.4: Scholarly Portraits of the Historical Jesus, part 1 – Crossan
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Download audio file (Podcast5.5ScholarlyPortraitsOfJesusPart2sanders.mp3)
Podcast 5.5: Scholarly Portraits of the Historical Jesus, part 2 – Sanders
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Download audio file (Podcast5.6JesusGalileeAndIsraeliteHistoryPart1.mp3)
Podcast 5.6: Jesus, Galilee, and Israelite History, part 1 – To the Second Temple
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Download audio file (Podcast5.7JesusGalileeAndIsraeliteHistoryPart2.mp3)
Podcast 5.7: Jesus, Galilee, and Israelite History, part 2 – To the Time of Jesus
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Download audio file (Podcast5.8JesusTheGalileanAndJudean.mp3)
Podcast 5.8: Jesus, the Galilean and Judean
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Download audio file (Podcast5.9JesusAmongEducatedGroupsAndLeaders.mp3)
Podcast 5.9: Jesus in the Context of Educated Groups and Leaders
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Download audio file (Podcast5.10JesusAndHisMentorJohnTheBaptizer.mp3)
Podcast 5.10: Jesus and his Mentor, John the Baptizer
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Download audio file (Podcast5.11JesusAsTeacherPart1-FormAndContent.mp3)
Podcast 5.11: Jesus as Teacher, part 1 – Method and Content
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Download audio file (Podcast5.12JesusAsTeacherPart2-PresentOrFutureKingdom.mp3)
Podcast 5.12: Jesus as Teacher, part 2 – Present or Future Kingdom?
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Download audio file (Podcast5.13JesusAsHealerAndExorcist.mp3)
Podcast 5.13: Jesus as Healer and Exorcist
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Download audio file (Podcast5.14JesusAsProphet.mp3)
Podcast 5.14: Jesus as Prophet
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One more episode (Jesus as Messiah?) to come.

For reading suggestions on this topic, please see the course outline.

This series has not yet been released in the official podcast feed and is not yet complete (more episodes to come).  Here are the available episodes (in mp3, about 40 MB each) in the “Honouring the gods in the Roman Empire: Asia Minor” series in playable and downloadable formats:

Download audio file (Podcast4.1IntroductionToHonouringTheGods.mp3)

Podcast 4.1: Introduction to Honouring the Gods

Download (right click and choose “Save Link As…”)

Download audio file (Podcast4.2ACityAndItsPatronDeity-ArtemisEphesia.mp3)
Podcast 4.2: A City and Its Patron Deity – Artemis of Ephesus
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Download audio file (Podcast4.3SalvationFromTheGods-AsklepiosAtPergamon.mp3)
Podcast 4.3: Salvation from the Gods – Asklepios at Pergamum
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Download audio file (Podcast4.4CommunicationsFromTheGods-ApolloAtClarosAndDidyma.mp3)
Podcast 4.4: Messages from the Gods – Apollo at Claros and Didyma
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Download audio file (Podcast4.5JusticeFromTheGods-MenZeusAndOtherGodsInLydia.mp3)
Podcast 4.5: Justice from the Gods in Lydia
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Download audio file (Podcast4.6HonouringTheEmperorsAsGods.mp3)
Podcast 4.6: Honouring the Emperors as Gods
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Series not yet released in the official podcast feed.

More episodes to come!

For reading suggestions on this topic, please see the course outline.

Here are all half-hour episodes (in mp3, about 40 MB each) in the “Diversity in early Christianity: “Heresies” and struggles” series (covering the early Christian apocrypha, Nag Hammadi documents, and other non-canonical materials) in playable and downloadable formats:

Download audio file (Podcast3.1DiversityAndJohnsOpponentsPart1.mp3)
Podcast 3.1: Introduction to Diversity – A Schism in John’s Community, part 1
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Download audio file (Podcast3.2JohnsOpponentsPart2.mp3)
Podcast 3.2: A Schism in John’s Community, part 2
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Download audio file (Podcast3.3IgnatiusOpponentsPart1.mp3)
Podcast 3.3: Docetic and Judaizing Opponents of Ignatius
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Download audio file (Podcast3.4IgnatiusOpponentsPart2.mp3)
Podcast 3.4: Docetic and Judaizing Opponents of Ignatius, part 2
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Download audio file (Podcast3.5Diversity-CaseStudyOfAsiaMinor.mp3)
Podcast 3.5: Diversity in Asia Minor – A Regional Case Study
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Download audio file (Podcast3.6IntroductionToTheSourcesForDiversity.mp3)
Podcast 3.6: Sources for the Study of Diversity – Gnostic, Apocryphal, Patristic
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Download audio file (Podcast3.7JudeanFollowersOfJesusPart1-Ebionites.mp3)
Podcast 3.7: Jewish Followers of Jesus, part 1 – Ebionites
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Download audio file (Podcast3.8JudeanFollowersOfJesusPart2-Pseudo-clement.mp3)
Podcast 3.8: Jewish Followers of Jesus, part 2 – Pseudo-Clement
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Download audio file (Podcast3.9MarcionitesAndTheUnknownGod.mp3)
Podcast 3.9: Marcionites and the Unknown God
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Download audio file (Podcast3.10IntroducingGnosticWorldviews.mp3)
Podcast 3.10 Introducing Gnostic Worldviews
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Download audio file (Podcast3.11ApocryphonOfJohnPart1.mp3)
Podcast 3.11: Secret Book of John, part 1 – The Spiritual Realm
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Download audio file (Podcast3.12ApocryphonOfJohnPart2.mp3)
Podcast 3.12: Secret Book of John, part 2 – Salvation from the Material Realm
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Download audio file (Podcast3.13PlatonismAndTheSophiaOfJesusChrist.mp3)
Podcast 3.13: The Wisdom of Jesus Christ and Middle Platonism
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Download audio file (Podcast3.14GospelOfPhilipPart1-IdeasOfSalvation.mp3)
Podcast 3.14: The Gospel of Philip, part 1 – Ideas of Salvation
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Download audio file (Podcast3.15GospelOfPhilipPart2-InitiationRituals.mp3)
Podcast 3.15: The Gospel of Philip, part 2 – Ritual Enactments of Salvation
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Download audio file (Podcast3.16GospelOfMary.mp3)
Podcast 3.16: The Gospel of Mary – Secret Knowledge from the Ultimate Disciple
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For reading suggestions on this topic, please see the course outline.

Here are all half-hour episodes (in mp3, about 40 MB each) in the “Early Christian portraits of Jesus” series in playable and downloadable formats:

Download audio file (Podcast2.1Introductiontothegospels.mp3)
Podcast 2.1: Introduction to the Gospels as Portraits of Jesus
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Download audio file (Podcast2.2MarkPortraitJesuspart1.mp3)
Podcast 2.2: Mark’s portrait of Jesus – Suffering Son (part 1)
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Download audio file (Podcast2.3MarkPortraitJesuspart2.mp3)
Podcast 2.3: Mark’s portrait of Jesus – Suffering Son (part 2)
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Download audio file (Podcast2.4MatthewPortraitJesuspart1.mp3)
Podcast 2.4: Matthew’s portrait of Jesus – New Moses (part 1)
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Download audio file (Podcast2.5MatthewPortraitJesuspart2.mp3)
Podcast 2.5: Matthew’s portrait of Jesus – New Moses (part 2)
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Download audio file (Podcast2.6LukePortraitJesuspart1.mp3)
Podcast 2.6: Luke’s Portrait of Jesus – Prophet Elijah (part 1)
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Download audio file (Podcast2.7LukePortraitJesuspart2.mp3)
Podcast 2.7: Luke’s Portrait of Jesus – Prophet Elijah (part 2)
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Download audio file (Podcast2.8JohnPortraitJesuspart1.mp3)
Podcast 2.8: John’s Portrait of Jesus – Son and Word (part 1)
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Download audio file (Podcast2.9JohnPortraitJesuspart2.mp3)
Podcast 2.9: John’s Portrait of Jesus – Son and Word (part 2)
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Download audio file (Podcast2.10-HebrewsPortraitOfJesusPart1.mp3)
Podcast 2.10: Hebrews’ Portrait of Jesus – Highpriest Melchizedek, part 1
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Download audio file (Podcast2.11-HebrewsPortraitOfJesusPart2.mp3)
Podcast 2.11: Hebrews’ Portrait of Jesus – Highpriest Melchizedek, part 2
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For reading suggestions on this topic, please see the course outline.

As usual, Mark Goodacre has good ideas.  Mark has pointed out that it would be good to have a way of linking to all of the episodes of a particular series in my podcast (rather than the podcast as a whole).  This way someone that is wanting to link to historical Jesus material only, but not to Paul or some other topic, would be able to link to a page with just my historical Jesus series.  (This would also help those who are attempting to integrate a particular series in the podcast into a course — I’m talking to you, AKMA).  So what I’ll do is create a single blog post for each of the series which contains all of the episodes in that series in playable and downloadable formats.

To begin with here are all of the half-hour episodes (in MP3, about 40MB each) from series 1, “Paul and his communities”:

Download audio file (podcast1Paulinhisownwords.mp3)
Podcast 1.1: Paul in his own words
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Download audio file (Podcast1.2PaulandtheThessaloniansTheSituationHarland_vbr.mp3)
Podcast 1.2: The Situation at Thessalonica
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Download audio file (Podcast1.3PaulsresponsetotheThessaloniansHarland_vbr.mp3)
Podcast 1.3: Paul’s response to Jesus-followers at Thessalonica
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Download audio file (Podcast1.4PaulandtheCorinthianspart1Harland_vbr.mp3)
Podcast 1.4: Paul and the followers of Jesus at Corinth, part 1
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Download audio file (Podcast1.5PaulandtheCorinthianspart2Harland.mp3)
Podcast 1.5: Paul and the followers of Jesus at Corinth, part 2
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Download audio file (Podcast1.6paulAndTheCorinthianspart3harland.mp3)
Podcast 1.6: Paul and the followers of Jesus at Corinth, part 3
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Download audio file (Podcast1.7PaulandtheGalatianspart1Harland.mp3)
Podcast 1.7: Paul and the situation in Galatia
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Download audio file (Podcast1.8PaulandtheGalatianspart2Harland.mp3)
Podcast 1.8: Paul’s response to the Galatians
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Download audio file (Podcast1.9TheSituationatRomeHarland.mp3)
Podcast 1.9: Paul and the situation at Rome
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Download audio file (Podcast1.10PaulsresponsetoJesus-followersatRomeHarland.mp3)
Podcast 1.10: Paul’s response to the Romans
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Download audio file (Podcast1.11LegaciesofPaul-WomenandLeadershippart1.mp3)
Podcast 1.11: Legacies of Paul – Women’s leadership, part 1
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Download audio file (Podcast1.12LegaciesofPaul-WomenandLeadershippart2.mp3)
Podcast 1.12: Legacies of Paul – Women’s leadership, part 2
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For reading suggestions on this topic, please see the course outline.

The majority of paintings from Pompeii are now removed from Pompeii and preserved in the National Archeological Museum of Naples (Museo archeologico nazionale di Napoli).  However, some are still in their original find-spots (in situ).  One of the most incredible wall-paintings from antiquity can still be found within a rather large home on the outskirts of the original town of Pompeii.

Mysteries of Dionysos

This home is known as Villa Item or Villa of the Mysteries, due to the paintings that decorated one of its banqueting halls.  This banqueting hall may also have been used in connection with initiations in the mysteries of Dionysos (Bacchus).  I have discussed the mysteries and Dionysos’ mysteries specifically on one of my websites, so I would suggest you read that first.  Right now I’d like to supplement my earlier discussion of the mysteries by supplying photos of the paintings which seem to depict stages in the initiation process and related mythological scenes.

The paintings seem to depict both the devotees of Dionysos in various stages of participation in initiation rites and mythological scenes which intersect with the progress of initiation itself.  The exact interpretation of these paintings is, of course, debated, but I will give a basic description with some consultation of M.P. Nilsson (The Dionysiac Mysteries of the Hellenistics and Roman Age [Lund: Gleerup, 1957], 66-78) and Walter Burkert (Ancient Mystery Cults [Cambridge: Harvard UP, 1987], 95-96).

*****

Scene 1 – Preparations (north wall, on your left as you enter):

A naked boy reads from a papyrus scroll as two women of the house listen and a third woman carries a dish towards the next scene.

*****

Scene 2 – Preparations and segue to mythical or revelation scenes (north wall, on your left as you enter):

A seated woman (with back facing us) uncovers a tray with her left hand while receiving liquid into a dish with her right hand, perhaps cleaning her hands (Burkert) or making an offering to the god (Nilsson).  To her right is a mythical scene depicting a silenos playing the lyre, a boy playing a flute, and a girl suckling a goat.  Further to the right, a partially clothed woman runs in fear (perhaps running from the flogging scene on the opposite side).

*****

Scene 3 – Mythical scene with Silenos, Dionysos, and threatening winged female figure (east wall, straight ahead as you enter):

This may be a depiction of the revelation of the god Dionysos to the initiate.  A drunken and scantily clad god Dionysos, accompanied by Ariadne, is seated in the centre as a Silenos shows something (or offers a drink) to a boy (satyr?) while another boy holds up a theatrical mask.  To the right, a partially clothed woman lifts a veil to reveal the contents of a basket, likely the phallic symbol associated with initiation into the mysteries of DIonysos.  A threatening mythical figure appears on the far right (see next photo).

*****

Scene 4 – Flagellation and dancing woman (east and south walls):

A winged, mythical figure winds up to flog a woman (initiate-to-be?) with a rod or wand (thyrsos).  The woman lays her head in the lap of another woman for protection from the threatening figure.  To the right, a woman (same initiate who was previously flogged?) dances naked while playing finger-cymbals over her head and another woman holds a reed or wand (thyrsos), a symbol of the god Dionysos.

*****

Scene 5 – Seated woman being adorned by cupids

Podcast 3.16: The Gospel of Mary – Secret Knowledge from the Ultimate Disciple (mp3; archive.org page with various downloading options here).
Download audio file (Podcast3.16GospelOfMary.mp3)

You may also subscribe to this and subsequent episodes through iTunes or another podcatcher. View credits for my introductory music.

Podcast 3.15: The Gospel of Philip, part 2 – Ritual Enactments of Salvation (mp3; archive.org page with various downloading options here).
Download audio file (Podcast3.15GospelOfPhilipPart2-InitiationRituals.mp3)

You may also subscribe to this and subsequent episodes through iTunes or another podcatcher. View credits for my introductory music.