Christian Origins and Greco-Roman Culture: Social and by Stanley E. Porter

By Stanley E. Porter

In Christian Origins and Greco-Roman tradition , Stanley Porter and Andrew Pitts gather a world staff of students whose paintings has all for reconstructing the social matrix for earliest Christianity by using Greco-Roman fabrics and literary varieties.

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Christian Origins and Greco-Roman Culture: Social and Literary Contexts for the New Testament (Texts and Editions for New Testament Study)

In Christian Origins and Greco-Roman tradition , Stanley Porter and Andrew Pitts gather a world crew of students whose paintings has interested in reconstructing the social matrix for earliest Christianity by utilizing Greco-Roman fabrics and literary varieties.

Extra resources for Christian Origins and Greco-Roman Culture: Social and Literary Contexts for the New Testament (Texts and Editions for New Testament Study)

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86 Cicero also employed scribes who not only received dictated letters and copied letters, but also copied various literary works; and the scribes were often mentioned by name (Att. 25). ”87 Thus, there are reasons to think Christians would have had ready access to professional scribal assistance, either by way of hiring scribes to do work, by using slaves who were scribes and owned by well-to-do Christians, or by using scribes who had converted to Christianity and were willing to provide secretarial assistance.

C. Skeat, Fragments of an Unknown Gospel and Other Early Christian Papyri (London: Trustees of the British Museum, 1935); and most recently Thomas Kraus, Michael J. Kruger, and Tobias Nicklas, Gospel Fragments (Oxford: Oxford University Press, 2008), see section one. H. Roberts, “P Yale 1 and the Early Christian Book,” AStP 1 (1966): 25–28. 20 michael j. 23 With these considerations in mind, the question of why Christians preferred the codex has been widely debated. 25 A more foundational and influential cause is needed to 20 Roberts and Skeat confirmed the early dominance of the codex by showing how it was the format of choice for Christians from the very beginning of Christian book production (Birth of the Codex, 38–44).

G. 54 However, this innovation did not appear to meet with much success and in the later years of Martial’s publishing there are no more references to the miniature parchment codex. The popular return of the pocket codex in the fourth century can be attributed in large part to early Christian communities. 55 These tiny books were often quite elegant and provided convenient and portable access to various forms of Christian literature. ”56 The majority of the miniature codices are on parchment and not on papyrus.

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