Social Identity Theory (SIT) is a promising tool in New Testament studies for helping readers understand the dynamics and formation of group identity in the First Century. The specific contention of this dissertation is that the author of Luke-Acts seeks to create and shape identity among God-fearers in the New Christian Movement by means of “cultural memory” and prescribed group behavior. Luke has an inclusive agenda that involves decentralization of the Jewish establishment, while redefining a number of core symbols of Judaism (notably the Temple and the land) around Jesus. Luke’s robust sense of gospel - rooted in Israel’s history, while extending to all people – forms a crucial backdrop for investigating his ethnically universalist tendencies and his narrative methods of communication. Specifically, social identity is formed through the use of prototypes and exemplars, characters that resemble a quality that the group either desires to promote or eliminate. Luke communicates many of these facets through speeches, utilizing elements of firstcentury Greco-Roman rhetoric. My eclectic, yet integrated approach aims to do justice to under-recognized features of social identity formation in Luke’s two volume work, with a particular focus on volume two (Acts).

The hermeneutics of social identity in Luke-Acts

The question as to whether religion can block economic development and institutional change, or is a purely endogenous factor, assumes particular importance today because of the rise of Islamist movements and the disappointing economic performances in the lands of Islam. This paper starts from a critical examination of the thesis of Bernard Lewis according to which the lack of separation between religion and politics creates particular difficulties on the way to modern economic growth in these lands. It will be argued that (1) Lewis’ thesis conceals the critical fact that, even when political and religious functions appear to be merged, religion is the handmaiden rather than the master of politics; (2) the influence of religion increases when the state falls into crisis, owing to its impotence or excessive absolutism; (3) because the Islamic frame of reference provides political rulers with a cheap default option when they are contested, they rarely undertake the much-needed reforms of the country's institutions; (4) this way of escape is all the more attractive to contested rulers as Islamist movements, born of the internal situation as well as of the international environment, accuse them of un-Islamic behaviour; (5) as argued by Timur Kuran, by creating an “institutional trap”, the legacy of the Islamic classical system also makes institutional reforms more difficult to achieve.

/pdf/religion-politics-and-development-lessons-from-the-lands-of-5fabxvwq6i.pdf

Religion, politics, and development: Lessons from the lands of Islam

Part I. Narrative: 1. Rome and Iran to the beginning of the third century AD 2. Rome and the Sasanian Empire - a chronological survey Part II. Sources and Contexts: 3. Political goals 4. Warfare 5. Military confrontations 6. The diplomatic solutions 7. Arabia between the great powers 8. Shared interests - continuing conflicts 9. Religion - Christianity and Zoroastrianism 10. Emperor and King of Kings 11. Exchange of information between West and East Part III. Appendices.

Rome and Persia in Late Antiquity: Neighbours and Rivals

Roman architecture is arguably the most enduring physical legacy of the classical world. A Companion to Roman Architecture presents a selective overview of the critical issues and approaches that have transformed scholarly understanding of this rich field of study in recent decades. This volume draws on new archaeological discoveries and theoretical approaches in order to provide an updated historical understanding of Roman architecture.

A companion to Roman architecture

This thesis addresses the question of how states, meaning organised political communities, were historically able to secure their sovereignty through gaining the recognition of other states. As sovereignty refers to the presence of a state’s authority, its existence is premised on states and other internal and external actors recognising claims to sovereignty. Therefore, states, such as the Ottoman Empire, which historically had a different understanding of legitimacy, faced challenges to their sovereignty following the emergence of new global understandings of sovereignty in the late nineteenth century. The Ottoman Empire was distinct in that it was the only Islamic state that was not subject to and was able to avoid completely falling under the influence of then-dominant European states. However, the Ottoman Empire still experienced European intervention and there was a desire to end forms of European extraterritorial jurisdiction. Ottoman elites, who were affiliated with the reformist Young Turks, sought to secure recognition of their state’s sovereignty by reconstituting it along novel international standards of legitimate statehood. These standards were based on the concepts of “civilised”, “militarist”, “popular” and “national” statehood, and were reinterpreted by the Young Turks in the course of their efforts to secure the recognition of European powers. These efforts included diplomacy with European powers, institutional reform and conceptual innovation. However, it also involved engaging in practices associated with sovereignty such as the control of territory. In all of these areas, the Young Turks reinterpreted aspects of the existing Ottoman legacy of statehood and international norms, to secure their claim to sovereignty. Therefore, the Ottoman state elites sought to convey an impression of governing a state that could be recognised as sovereign by other European powers. Ultimately, the remnants of the Young Turks, secured international recognition of their state, reconstituted as the nation-state of Turkey in 1923.

Reconstituting sovereignty: the Young Turks’ efforts to secure external recognition and the transition from the Ottoman Empire to the Republic of Turkey, 1908 - 1923

(1973). The Ottoman Empire: The Classical Age, 1300–1600. History: Reviews of New Books: Vol. 1, No. 7, pp. 152-153.

The Ottoman Empire: The Classical Age, 1300–1600

(1974). The Last Generation of the Roman Republic. History: Reviews of New Books: Vol. 2, No. 7, pp. 173-173.

The Last Generation of the Roman Republic

(1993). Paul the Convert: The Apostolate and Apostasy of Saul the Pharisee. History: Reviews of New Books: Vol. 21, No. 4, pp. 179-180.

Paul the Convert: The Apostolate and Apostasy of Saul the Pharisee

(1994). Introducing New Gods: The Politics of Athenian Religion. History: Reviews of New Books: Vol. 23, No. 1, pp. 41-42.

Introducing New Gods: The Politics of Athenian Religion

(1974). Ionian Vision: Greece in Asia Minor, 1919–1922. History: Reviews of New Books: Vol. 2, No. 5, pp. 124-125.

John E. Rexine

Papers

The Ottoman Empire: The Classical Age, 1300–1600

The Last Generation of the Roman Republic

Paul the Convert: The Apostolate and Apostasy of Saul the Pharisee

Introducing New Gods: The Politics of Athenian Religion

Ionian Vision: Greece in Asia Minor, 1919–1922