Les premiers chrétiens recoururent aux noms et aux nombres pour organiser leur pensée théologique. Ce faisant, ils poursuivaient une habitude ancrée aussi bien dans la réflexion philosophique grecque que dans les Écritures hébraïques. Sans développer une ontologie du langage, ils articulaient les mots et les chiffres sur la réalité, laissant à Dieu la responsabilité des équivalences. Le nom de Dieu et le nom de Jésus constituaient, à leurs yeux, le noyau de leur confession de foi.

This paper discusses Galilee–Jerusalem relations in the context of the ‘geography of restoration’ as this is represented in various Jewish writings of the Second Temple period. The literary and archaeological records for the Jewish presence in Galilee in the Hasmonean and Herodian periods are examined against this ideology of a greater Israel. Finally, the alleged opposition in early Christianity between Galilee and Jerusalem is judged to be poorly grounded when various NT documents are read within this larger horizon of meaning.

This survey provides a sort of ‘counterpoint’ to the way in which the history of research has actually gone. In reaction to the ‘Religionsgeschichtliche Schule’, nowadays the Jewish origins of NT Christology are usually pointed out. But when we pay attention to its ‘reception’ in Greco-Roman culture, some of the old findings may still prove useful. This article seeks to check this, taking into account especially the alternative models of explanation offered by the ‘New Religionsgeschichtliche Schule’.

Une rapide comparaison des récits de Marc et de Flavius Josèphe permet de dégager la construction de deux intrigues différentes. Le texte de Marc est ensuite analysé pour dégager l’intentio operis. L’examen de l’organisation du temps met en évidence les anachronies d’un récit où se mêlent analepse et prolepse, et celui de l’intrigue fait voir le chemin emprunté par la violence pour emporter le juste. L’étude de la fonction narrative de Mc 6.14–29 dans l’intrigue globale du second évangile fait notamment ressortir le contraste entre le repas d’alliance de la dernière cène et sa caricature lors du banquet d’anniversaire d’Hérode.

Contemporary scholars, extending back to Hans Windisch's 1924 commentary on 2 Corinthians, have pointed to parallels between Paul's language of ‘boasting’ in 2 Cor 11–12 and Plutarch's treatise de laude ipsius. But would an ancient reader have made this connection between Paul's letters and discussions about self-praise (περιαυτολογια) in ancient rhetorical and philosophical writings? This paper demonstrates that John Chrysostom, the rhetorically trained Antiochene, did just that, particular in his fifth oration de laudibus sancti Pauli, where he defends Paul's ‘speech about himself’ on precisely the grounds Plutarch allowed for inoffensive boasting in his famous treatise.

The ‘Jerusalem decrees’ of Acts 15.20, 29 and 21.25 can be interpreted both as ‘Noachide commandments’, implicitly keeping the separation between Jews and Gentiles, and as analogous to the decrees for resident aliens in Lev 17–18 and elsewhere, implicitly allowing Gentiles to associate with Jews under certain conditions. What is at stake is the status to be assigned to Gentiles by the community of Jewish believers in Jesus. These interpretations correspond to the attitudes towards Gentile believers at Antioch manifested, according to Gal 2.11–14, respectively by James and by Cephas.

The recent history of the modern Chabad (Lubavitcher) movement of Hasidic Judaism provides insight into the development of early Christianity. In both movements successful eschatological prophecies have increased belief in the leader's authority, and there is a mixture of ‘already’ and ‘not yet’ elements. Similar genres of literature are used to spread the good news (e.g. miracle catenae and collections of originally independent sayings). Both leaders tacitly accepted the messianic faith of their followers but were reticent about acclaiming their messiahship directly. The cataclysm of the Messiah's death has led to belief in his continued existence and even resurrection.

New information coming from the excavations at Sepphoris has redefined the understanding of life in central Galilee during the first century. Beginning in 3 BC, Herod Antipas built Sepphoris into a beautiful and fortified capital city, called by Josephus ‘the ornament of all Galilee’. Jesus grew up in Nazareth which was less than 4 miles south of Sepphoris, an hour's walk away. This paper focuses on the challenges to NT scholarship that arise from this new and exciting evidence.