Divine Visitations and Hospitality to Strangers in Luke–Acts: An Interpretation of the Malta Episode in Acts 28:1–10. By Joshua W. Jipp. Supplements to Novum Testamentum, 153. Leiden: Brill, 2013. Pp. xiv + 335. Cloth, $162.00.
Divine Visitations and Hospitality to Strangers in Luke–Acts: An Interpretation of the Malta Episode in Acts 28:1–10. By Joshua W. Jipp. Supplements to Novum Testamentum, 153. Leiden: Brill, 2013. Pp. xiv + 335. Cloth, $162.00.
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路加福音中对陌生人的神圣拜访和款待：使徒行传 28:1-10 中马耳他事件的解释，约书亚·W·吉普 (Joshua W. Jipp)，《新遗嘱》补充，153。莱顿：布里尔，2013 年。第 xiv + 335 页。布料，162.00 美元。
DOI：
10.1111/rsr.12258_20
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发表时间：
2015
影响因子：
--
通讯作者：
E. Barreto
中科院分区：
文献类型：
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作者：
E. Barreto
本卷中的11篇文章源于2011年与亚洲少数民族古迹项目相关的会议，其历史在最后一章（C. Roueche）中进行了叙述。在《前言》中，托内曼正确地指出，现代学者对罗马弗里吉亚的历史知之甚少，尽管“大量的希腊语和拉丁语铭文”提供了对该地区农村和小镇生活的深入了解。在第一章中，托内曼本人对弗里吉亚从公元前950年到公元100年的地理和历史进行了全面的概述。接下来的两章着眼于弗里吉亚人的自我认同，包括他们如何接受外人的负面刻板印象（B. Levick），以及如何使用命名实践（大多不成功）来抵抗希腊和罗马的殖民（C. Brixhe）。弗里吉亚人在丧葬和献祭铭文中的自我认同和自我表现是第四章到第六章的主要关注点：对坟墓纪念碑和当地神话的探索（U. Kelp），发型，服装和工具（J. Masseglia），以及家庭和家庭结构（Thonemann）。第七章对公元前1世纪末至公元3世纪初罗马人统治下的该地区的法律、政府和行政机构进行了重要的调查（G. Kantor）。第八章和第九章将读者带回到墓葬铭文，但强调了基督徒的身份，首先是弗里西亚西部的社会自信的蒙塔尼主义者（S. Mitchell），与“秘密基督徒”形成鲜明对比，后者沉默地展示他们的宗教信仰是基于风格上的理由，而不是害怕迫害（É）。Chiricat)。独特的弗里吉人自我认同一直延续到基督教时期，教会和世俗石匠都证明了这一点（P. Niewohner）。这本书有许多黑白照片（主要是题词）和一些线条图和地图。对于在弗里吉亚地区工作的任何人来说，这些文章都是必读的，但对于那些试图对一个地区的文化发展进行全面研究的人来说，这些文章也是一个强烈推荐的模型。
The eleven essays in this volume arose from a 2011 conference linked to the Monumenta Asiae Minoris Antiqua project, the history of which is recounted in the final chapter (C. Roueche). In the Preface, Thonemann rightly notes that the history of Roman Phrygia is little known to modern scholars, despite an “astonishing abundance of Greek and Latin inscriptions” that provide insight into rural and smalltown life in the region. In chapter one, Thonemann himself provides a sweeping overview of the geography and history of Phrygia from 950 BCE through 100 CE. The next two chapters look at Phrygian self-identity, both in how they co-opted negative stereotyping by outsiders (B. Levick) and how naming practices were used (mostly unsuccessfully) to resist Greek and then Roman colonization (C. Brixhe). The selfidentity and self-representation of the Phrygians in funerary and votive epigraphy is the main concern of chapters four to six: an exploration of grave monuments and local mythologies (U. Kelp), hair styles, clothing and tools (J. Masseglia), and household and family structures (Thonemann). Chapter seven provides an important survey of the legal, governmental, and administrative institutions of the region under the Romans in the late I BCE to the early III CE (G. Kantor). Chapters eight and nine return the reader to funerary inscriptions but with an emphasis on Christian identity, first with the socially confident Montanists in western Phrygia (S. Mitchell), a distinct contrast to the “crypto-Christians,” whose reticence to display their religious convictions is predicated on stylistic grounds rather than a fear of persecution (É. Chiricat). A distinctive Phrygian self-identity continues well into the Christian period, as demonstrated by both ecclesiastical and secular stonemasonry (P. Niewohner). The volume is well illustrated with many black and white photos (mostly of inscriptions) and a few line drawings and maps. The essays are required reading for anyone working in the area of Phrygia but are also a highly recommended model for those attempting to undertake a comprehensive study of cultural developments in a region over time.