By Stanley E. Porter
In "Christian Origins and Greco-Roman Culture," Stanley Porter and Andrew Pitts gather a world staff of students whose paintings has taken with reconstructing the social matrix for earliest Christianity by utilizing Greco-Roman fabrics and literary types. each one essay strikes ahead the present figuring out of the way primitive Christianity positioned itself with regards to evolving Hellenistic tradition. a few essays specialize in configuring the social context for the origins of the Jesus flow and past, whereas others verify the literary relation among early Christian and Greco-Roman texts.
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Extra resources for Christian Origins and Greco-Roman Culture: Social and Literary Contexts for the New Testament
Refers to the catalog of van Haelst mentioned above. H. Connolly, “New Fragments of the Didache,” JTS 25 (1924): 151–153. 60 See also K. R. James, “The Rainer Fragment of the Apocalypse of Peter,” JTS 32 (1931): 270–279. 61 To some, Revelation was seen as non-canonical. 62 Gamble, Books and Readers, 236. 63 Roberts, Manuscript, 14. g. Oxy. 1809, 2076, 2288). G. K. , Oxyrhynchus: A City and Its Texts [London: Egypt Exploration Society, 2007], 258–259). Dura inv. Oxy. 1080 (fourth century); the Chester Beatty Melito (fourth century); Codex Sinaiticus (fourth century); Codex Alexandrinus (fifth century).
H. Roberts, “An Unpublished Fragment of the Fourth Gospel in the John Rylands Library,” BJRL 20 (1936): 45–55. 18 The key works on this gospel include, G. Mayeda, Das Leben-Jesu-Fragment Papyrus Egerton 2 und seine Stellung in der urchristlichen Literaturgeschichte (Bern: Paul Haupt, 1946); Jon B. D. H. I. 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.
See comments on papyrus by Pliny the Elder, Nat. 74–82. G. G. Turner, The Terms Recto and Verso: The Anatomy of the Payrus Roll (Brussels: Fondation Égyptologique Reine Élisabeth, 1978). When papyrus was used to make a roll, the horizontal fibers (which were easiest for the scribe to write upon) would be placed on the inside, and when made into a codex, scribes would often arrange the leaves so that when the book was open horizontal fibers would be facing horizontal fibers and vertical fibers would be facing vertical fibers.