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Keywords = ancient Philippi

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11 pages, 5164 KiB  
Article
Molecular Characterization and Ex Situ Conservation of Wild Grapevines Grown in the Area Around the Neolithic Settlement of Dikili Tash, Greece
by Georgios Merkouropoulos, Ioannis Ganopoulos, Georgios Doupis, Erika Maul and Franco Röckel
Agriculture 2025, 15(12), 1301; https://doi.org/10.3390/agriculture15121301 - 17 Jun 2025
Viewed by 429
Abstract
Dikili Tash is a Neolithic settlement that lies next to the ruins of the ancient city of Philippi on the north-eastern part of Greece. A recent archaeological excavation has unearthed charred grapevine pips and pressings together with two-handed clay cups, jugs, and jars [...] Read more.
Dikili Tash is a Neolithic settlement that lies next to the ruins of the ancient city of Philippi on the north-eastern part of Greece. A recent archaeological excavation has unearthed charred grapevine pips and pressings together with two-handed clay cups, jugs, and jars that date to 4300 BC. The majority of the pips were found to be Vitis vinifera ssp. sylvestris. Natural populations of this species have been localized in the valley surrounding Dikili Tash and also on Mt Pangaion and Mt Lekani, which flank the valley. Fifty-one samples from these modern populations have been analyzed using microsatellites on twenty microsatellite loci, and a dendrogram has been constructed showing the genetic closeness of the samples analyzed. Cuttings from all the vines analyzed are currently rooted and grown in the Hellenic Agricultural Organization—DIMITRA (ELGO-DIMITRA) greenhouse facilities in Lykovryssi (Athens) with the aim to, eventually, be transplanted in the grapevine, thus establishing the first V. sylvestris ex situ conservation site in Greece. Full article
(This article belongs to the Section Crop Genetics, Genomics and Breeding)
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22 pages, 437 KiB  
Article
Beyond the Greco-Roman or Jewish Monocle: Reading Philippians and Paul ‘Kaleidoscopically’
by Gregory E. Lamb
Religions 2024, 15(4), 467; https://doi.org/10.3390/rel15040467 - 9 Apr 2024
Viewed by 2420
Abstract
Typically, scholars view/read the enigmatic apostle Paul monolithically—that is, through either a Greco-Roman or Jewish socio-cultural lens. The traditional Lutheran (Greco-Roman/Western) lens was criticized in the mid-/late-twentieth century by scholars highlighting Paul’s Jewishness—resulting in the so-called “New Perspective on Paul” and “Paul within [...] Read more.
Typically, scholars view/read the enigmatic apostle Paul monolithically—that is, through either a Greco-Roman or Jewish socio-cultural lens. The traditional Lutheran (Greco-Roman/Western) lens was criticized in the mid-/late-twentieth century by scholars highlighting Paul’s Jewishness—resulting in the so-called “New Perspective on Paul” and “Paul within Judaism” movements. This paradigmatic post-Shoah shift of Pauline interpretation begs the questions, “Should we abandon Greco-Roman readings of Paul?” and “Should we continue to read Philippians and Paul through a singular (Jewish) lens?” Building upon the work of Markus Bockmuehl, Abraham Malherbe et al., I argue for an “eclectic and pragmatic” approach. I explain how “monocular” (Greco-Roman or Jewish) and even “binocular” (Greco-Roman and Jewish) approaches flatten Paul’s complex thought world and Sitz im Leben as an in-Christ church-planting missionary. The purpose of this study is to read Philippians and Paul “kaleidoscopically”—considering the distinct Romanitas, juxtaposed and colliding cultures, worldviews, and religions that Paul likely encountered in the cosmopolitan colonia of first-century Philippi. This article transcends the Greco-Roman/Jewish debate surrounding Paul—highlighting the literary and archaeological evidence of competing pagan, Jewish, and Pauline Christ cults in first-century Philippi—and thus encouraging scholars to read Philippians and Paul through a “kaleidoscopic” rather than a monolithic lens. Full article
(This article belongs to the Special Issue Current Trends in Pauline Research: Philippians)
18 pages, 565 KiB  
Article
“Their End Is Destruction”: Reading Philippians as Philosophical Dialogue
by Eric Covington
Religions 2024, 15(4), 462; https://doi.org/10.3390/rel15040462 - 8 Apr 2024
Cited by 1 | Viewed by 1330
Abstract
Paul’s address to the ekklesia in Philippi evidences an ideological conflict within the community. The letter encourages the community to persevere in a prescribed philosophy while simultaneously recognizing the presence of “opponents” (Phil 1:28) and “enemies” (Phil 3:18) against whom the community must [...] Read more.
Paul’s address to the ekklesia in Philippi evidences an ideological conflict within the community. The letter encourages the community to persevere in a prescribed philosophy while simultaneously recognizing the presence of “opponents” (Phil 1:28) and “enemies” (Phil 3:18) against whom the community must “stand firm” (Phil 4:1). Building on Pierre Hadot’s work in identifying ancient philosophy as a “way of life”, this article examines the nature of this ideological conflict by reading Philippians in light of the conventions of ancient philosophical dialogue. While the letter does not take the strict literary structure of a formal dialogue, it can rightly be understood as a philosophical text that is engaging in a critical conversation about competing philosophical “ways of life”. In this philosophical dialogue, Paul critiques the alternative way of life on offer to the Philippian ekklesia by portraying it as an insufficient way of life that will lead to destruction. He simultaneously presents his own philosophy as the one that is consistent with the appropriate “goal,” the right “mind,” and a consistent “way of life” that will help the community attain their ultimate telos. Full article
(This article belongs to the Special Issue Current Trends in Pauline Research: Philippians)
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15 pages, 267 KiB  
Article
Singing to “Lord Jesus Christ”: A Prose Hymn and Its Philippian Recipients
by William Shiell
Religions 2023, 14(10), 1228; https://doi.org/10.3390/rel14101228 - 25 Sep 2023
Viewed by 1921
Abstract
Religious audiences frequently hear prose hymns as a part of their ceremonies. The “Lord Jesus Christ” hymn in Philippians 2.6–11 is one such example. The Philippian hymn fits an audience’s performance expectations compared to other Greek and Jewish prose hymns and performances. A [...] Read more.
Religious audiences frequently hear prose hymns as a part of their ceremonies. The “Lord Jesus Christ” hymn in Philippians 2.6–11 is one such example. The Philippian hymn fits an audience’s performance expectations compared to other Greek and Jewish prose hymns and performances. A slave lector likely recited or sang the hymn when delivering the epistle and directly addressed at least four named recipients. This article examines the narrative links between the hymn and the address in 4:1–3. Utilizing performance-critical methods, we explore how this hymn likely functioned for the ancient audience. The reading of the “Lord Jesus Christ” hymn localized the worship of Jesus in Philippi, encouraged financial giving to Paul and Timothy, taught moral lessons, and prepared the audience to address their conflict “in the Lord”. Full article
(This article belongs to the Special Issue Narrative and Performance Criticisms—A Difference of Degree or Kind?)
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