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Journal articles on the topic 'Gentile'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 July 2025

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1

Hayes, Christine. "Intermarriage and Impurity in Ancient Jewish Sources." Harvard Theological Review 92, no. 1 (1999): 3–36. http://dx.doi.org/10.1017/s0017816000017831.

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Does a principle of Gentile ritual impurity motivate Israelite and late antique Jewish prohibitions of intermarriage? The answer to this question turns upon the answer to an even more basic question: is a principle of Gentile ritual impurity found in ancient Israelite and Jewish texts? Some suppose ritual impurity of Gentiles to be an ancient halakah dating perhaps to early biblical times (Schürer, Alon) and serving as the rationale for laws regulating or reducing Jewish and Gentile interactions of various kinds. Others suppose ritual impurity of Gentiles to be a legal reality only in the Seco

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2

Donaldson, Terence L. "“Gentile Christianity” as a Category in the Study of Christian Origins." Harvard Theological Review 106, no. 4 (2013): 433–58. http://dx.doi.org/10.1017/s0017816013000230.

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At least since the time of Ferdinand Christian Baur in the mid-nineteenth century, the concepts of “Jewish Christianity” and “Gentile Christianity,” together with related binary pairs (Jewish Christian / Gentile Christian, Jews / Gentiles), have functioned as basic categories in the critical investigation of Christian origins. Adopting the voice of his hero Paul, Baur speaks of “my Gospel of Gentile Christianity, as opposed to Jewish Christianity,” the English terms renderingHeidenchristentumsandJudenchristentums, respectively. Speaking of Paul's success in establishing “a Gentile Christianity

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3

Rodríguez, Rafael. "The Ἰουδαῖος in Romans: First to the Gentile-Become-Jew, Then Also to the Gentile-as-Gentile". Catholic Biblical Quarterly 86, № 1 (2024): 124–43. http://dx.doi.org/10.1353/cbq.2024.a918373.

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Abstract: Pauline scholars have read ὁ Ἰουδαῖος in Romans as a native-born Jew who stands over and against τὰ ἔθνη ("the nations," or "gentiles"). The ethnonym Ἰουδαῖος, however, applied also to proselytes, to non-Jews who became Jews. Paul lived in a world in which Ἰουδαῖος applied to people Paul did not accept as Ἰουδαῖοι. In Paul's view, being a Ἰουδαῖος is an immutable, genealogical identity unavailable to anyone not born a Ἰουδαῖος. In some cases, the Ἰουδαῖος in Romans 1–3 is a so-called (or self-styled) "Jew." Paul demonstrates how gentiles' efforts at becoming a Jew ( sans scare quotes

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4

Melchor Fenollosa, Roser. "Hopera de citraria de falcone pellegrine et gentile d’Alfonso Caracciolo." SCRIPTA. Revista Internacional de Literatura i Cultura Medieval i Moderna 17 (May 31, 2021): 377. http://dx.doi.org/10.7203/scripta.17.20917.

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Resum: Editem un tractat de falconeria escrit en italià de Calàbria amb alguns trets catalans i amb vincles amb el grup d’obres de la biblioteca napolitana dels reis d’Aragó. El còdex factici de la Reial Biblioteca del Monasterio de San Lorenzo de El Escorial, amb signatura C-IV-6, conté set documents, un dels quals és l’Hopera de citraria de falcone pellegrine et gentile escrita per Alfonso Caracciolo, que ocupa una extensió de més de 40 fulls. Aquest text segueix la tradició dels tractat medievals i segurament està escrit a finals del segle XV. L’objectiu de l’autor és ensenyar bàsicament a

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5

Schaser, Nicholas J. "Unlawful for a Jew? Acts 10:28 and the Lukan View of Jewish-Gentile Relations." Biblical Theology Bulletin: Journal of Bible and Culture 48, no. 4 (2018): 188–201. http://dx.doi.org/10.1177/0146107918801512.

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Most scholars read Peter's claim that it is unlawful for Jews to associate with Gentiles (Acts 10:28a) as an accurate statement on Jewish-Gentile relations according to Luke. However, Luke problematizes this view by showing Peter to be unaware of Jewish-Gentile interactions that preceded him, both in Israel's Scriptures and Luke–Acts. Rather than reflecting the exclusionary state of pre-Christian Judaism, Acts 10:28a constitutes a fallacy that Luke invalidates via intertextual references to ethnic inclusivity throughout biblical history. Peter's misunderstanding provides Luke with the theologi

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6

Ney, Savannah. "Faith in Romans." Heretic 2021, no. 1 (2023): 21–25. http://dx.doi.org/10.15664/th.v2021i1.2555.

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Most scholars agree that the congregation Paul addresses in his letter to the Romans was composed of a Gentile majority and a Jewish minority, pointing to the letters’ internal evidence and the Jews’ eviction from Rome in c. 49 CE. Scholars suggest that the Roman congregation was therefore predominantly Gentile. In Rom 16:17–19, Paul warns the Romans to be wary of false teachers. Campbell argues that Paul wrote Romans in response to these false teachers who Campbell connects to the false gospel teachers described in Galatians. Paul’s message in Romans is influenced by this other gospel, which

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7

Basham, David Anthony. "Between Acts and Antioch: Discerning Paul on Gentiles and the Jerusalem Temple." Biblical Theology Bulletin: Journal of Bible and Culture 55, no. 2 (2025): 124–35. https://doi.org/10.1177/01461079251339749.

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When the author of Acts addresses the controversy of Paul’s teaching in Acts 21, he implicitly rejects the notion that Paul preaches “against the people, the law, and this place [i.e., the temple]” (Acts 21:28), including the accusation that Paul brought gentiles beyond their designated area in the temple complex. Acts’s account of the allegations against Paul, his temple attendance, and arrest is narrated in such a way as to dampen the controversy of Paul’s view on Jewish custom as assumed from his ministry and letters. In this article, views concerning the relation of gentiles to the temple

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8

Cofnas, Nathan. "The Anti-Jewish Narrative." Philosophia 49, no. 4 (2021): 1329–44. http://dx.doi.org/10.1007/s11406-021-00322-w.

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AbstractAccording to the mainstream narrative about race, all groups have the same innate dispositions and potential, and all disparities—at least those favoring whites—are due to past or present racism. Some people who reject this narrative gravitate toward an alternative, anti-Jewish narrative, which sees recent history in terms of a Jewish/gentile conflict. The most sophisticated promoter of the anti-Jewish narrative is the evolutionary psychologist Kevin MacDonald. MacDonald argues that Jews have a suite of genetic adaptations—including high intelligence and ethnocentrism—and cultural prac

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9

Lavender, Jordan. "Paul and the Observance of the Torah by Gentiles." Neotestamentica 57, no. 2 (2023): 293–323. http://dx.doi.org/10.1353/neo.2023.a943179.

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Abstract: The implications of Paul's thinking regarding gentile identification with Abraham have not been fully realised. Paul believed that gentile believers needed ritual transformation through immersion and the faithful obedience ( pistis ) of Christ to the Law and his death and resurrection to forgive the characteristic sins of the gentiles: idolatry and sexual immorality. They were made sons of Abraham by receiving Christ's pneuma . Paul's views reflect first-century debates surrounding both the precise ritual requirements of joining Israel and the status of proselytes after conversion. T

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10

Joost-Gaugier, Christiane L., and Jurg Meyer zur Capellen. "Gentile Bellini." Art Bulletin 71, no. 2 (1989): 315. http://dx.doi.org/10.2307/3051205.

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11

Hojer, Ernst. "Giovanni Gentile." Perspektiven der Philosophie 11 (1985): 391–408. http://dx.doi.org/10.5840/pdp19851116.

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12

Hurd, J. C., and Stephen G. Wilson. "Gentile Judaizers." New Testament Studies 38, no. 4 (1992): 605–16. http://dx.doi.org/10.1017/s0028688500022104.

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In recent years a number of scholars have focused on the phenomenon of Gentiles who, in varying degrees, adopted the lifestyle of the Jews. For John Gager they are important evidence for his generally persuasive argument that in the Graeco-Roman world Judaism, far from being universally mistrusted and vilified, was in both its beliefs and its practices often attractive to non-Jews. Gager, like L. Gaston and others before him, brought this observation to bear on the more specific issue of Jewish-Christian relations in the early centuries. For, so they have argued, Christian Gentiles were among

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13

Rizzo, Francesca, and Virginie Gaugey. "Pour Gentile." Cahiers critiques de philosophie 9, no. 1 (2010): 95–111. http://dx.doi.org/10.3917/ccp.009.0095.

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14

Larsen, Kasper Bro. "Paulus – en jødisk integrationstænker og -praktiker." Dansk Teologisk Tidsskrift 88, no. 1 (2025): 23–46. https://doi.org/10.7146/dtt.v88i1.156160.

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This article, “The Apostle Paul: A Jewish Integrationist Thinker and Practitioner,” examines Paul’s acculturation strategy of integration (“togetherness in diversity”) in comparison with competing strategies within the early Christ movement, for example the assimilation model (“togetherness in similarity”) represented by Paul’s various opponents in Galatians and Romans, and the segregation model (“separateness in diversity”) endorsed by the Apostolic Council. Contrary to prevailing views in contemporary scholarship, the study argues that some of Paul’s Christ groups, including the Corinthian o

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15

Nortj, L. "Die Abraham-motief in Matteus 1-4." Verbum et Ecclesia 19, no. 1 (1998): 46–56. http://dx.doi.org/10.4102/ve.v19i1.1153.

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The Abraham-motive in Matthew 1-4 Matthew’s indication of Jesus as the Son of David and the Son of Abraham develop along two lines in Matthew’s story. Firstly, is Jesus portrayed as the Son of David, who represents the “Jewish” line in the story. And secondly Matthew is using Jesus as Son of Abraham to develop the “gentile” line in the story. Matthew uses the Abraham motives in chapters 1-4 to illustrate the inclusion of the gentiles into the new people of God. Under discussion are the gentile women in the genealogy and other possible motives that reflect the story of Abraham.

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16

Gotch, Frank A. "Dominick E. Gentile: A Superb Physician and a Gentle Man." Peritoneal Dialysis International: Journal of the International Society for Peritoneal Dialysis 17, no. 6 (1997): 637. http://dx.doi.org/10.1177/089686089701700625.

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17

Bonesho, Catherine E. "The Terror of Time: The Festival of Dionysus and Saturnalia in Jewish Responses to Foreign Rule." Journal for the Study of Judaism 51, no. 2 (2020): 151–78. http://dx.doi.org/10.1163/15700631-bja10002.

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Abstract Proper observance of festivals is a major concern in early Jewish literature, but the festivals of the gentiles also figure prominently in this period. Two such festivals are the Greek Festival of Dionysus, described in Second Maccabees, and the Roman festival of Saturnalia, described in the Palestinian Talmud. I show the varied ways in which the authors of these texts, members of different groups, with different textual practices, and living centuries apart, problematize foreign holidays in their responses to imperial rule. Though the polemic against gentiles is heightened in both te

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18

Klawans, Jonathan. "Notions of Gentile Impurity in Ancient Judaism." AJS Review 20, no. 2 (1995): 285–312. http://dx.doi.org/10.1017/s0364009400006954.

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This study investigates the history and nature of Gentile impurity in ancient Judaism. It is deceptively simple to assume that Gentiles, who did not observe purity laws, would have been considered ritually impure as a matter of course. Indeed, a number of scholars maintain this position. In fact, however, the situation is a bit more complex. Ancient Jewish sources reflect two conflicting tensions. On the one hand, both biblical and rabbinic law(considered Gentiles to be exempt from the laws of ritual purity. On the other hand, Gentiles ate impure foods, came into regular contact with impure su

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19

Cohen, Shaye J. D. "Crossing the Boundary and Becoming a Jew." Harvard Theological Review 82, no. 1 (1989): 13–33. http://dx.doi.org/10.1017/s001781600001600x.

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Who was a Jew in antiquity? How was “Jewishness” defined? How did a non-Jew become a Jew, and how did a Jew become a non-Jew? In their minds and actions the Jews erected a boundary between themselves and the rest of humanity, the gentiles, but the boundary was always crossable and not always clearly marked. A gentile might associate with Jews and observe Jewish practices, or might “convert” to Judaism and become a proselyte. A Jew might avoid contact with Jews and cease to observe Jewish practices, or might deny Judaism outright and become an “apostate.” Or the boundary could be blurred throug

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20

Kennedy, LMT, BCTMB, DrPH, Ann Blair. "Discussing Oncology Massage Research: an Interview with Danielle Gentile, PhD." International Journal of Therapeutic Massage & Bodywork: Research, Education, & Practice 12, no. 3 (2019): 1–2. http://dx.doi.org/10.3822/ijtmb.v12i3.475.

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This interview introduces the Journal’s readers to a new massage therapy researcher, Danielle Gentile, PhD, who is a Health Services Researcher and Assistant Professor of Medicine in the Depart-ment of Supportive Oncology at the Levine Cancer Institute for Atrium Health in Charlotte, North Carolina. Dr. Gentile’s research focuses on social media in health care, integrative oncology, and the effects of integrative modalities—including mas-sage therapy—on pain in patients with cancer. In the interview, Dr. Gentile describes what excites her about the field of massage therapy and how she integrat

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21

Sondel-Cedarmas, Joanna. "Retroaktywna „defaszyzacja faszyzmu” w interpretacji Emilio Gentilego." Studia nad Autorytaryzmem i Totalitaryzmem 39, no. 1 (2017): 123–39. http://dx.doi.org/10.19195/2300-7249.39.1.7.

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RETROACTIVE “TRIVIALIZATION OF FASCISM” ACCORDING TO EMILIO GENTILE’S CONCEPT The text is devoted to the concept of “retroactive trivialization of fascism” developed at the beginning of the 21st century by an Italian historian — Emilio Gentile. According to Gentile, the phenomenon of “banalization of fascism”, inaugurated in the postwar years in neo-fascist memorialism and continued by some of the contemporary historians, consists in: 1 negation of totalitarian character of Italian fascism and presenting it as an authoritarian dictatorship of traditionalistic type; 2 challenging the existenc

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22

Hayes, Christine. "Thiessen and Kaden on Paul and the Gentiles." Journal for the Study of Paul and His Letters 7, no. 1-2 (2017): 68–79. http://dx.doi.org/10.5325/jstudpaullett.7.1-2.0068.

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ABSTRACT While Matthew Thiessen’s Paul and the Gentile Problem and David Kaden’s Matthew, Paul, and the Anthropology of Law employ different methods to explore Paul’s inclusion of Gentiles, their results are complementary and can be drawn together in a way that advances scholarly understanding of this critical issue.

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23

Keener, Craig S. "Some New Testament Invitations to Ethnic Reconciliation." Evangelical Quarterly 75, no. 3 (2003): 195–213. http://dx.doi.org/10.1163/27725472-07503001.

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The pervasive Jewish-Gentile conflict in the earliest church invited comment. The theme of the gospel’s challenge for surmounting ethnic prejudices (generally to the extent of commitment to the Gentile mission, hence incorporation into the church) appears widely in the New Testament; the present article surveys some samples of its treatment. John and Luke used Jesus’ ministry to Samaritans or comments about them in ways that likely summoned their audiences to consider and surmount ethnic prejudices in their own day. Paul demanded ethnic unity in Christ as an integral part of the gospel he prea

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24

Brackens, Jonathan. "A Quantitative Integrative Review of Personal Jurisdiction in Romans 1 Legal Exegesis and Its Implications on Christian Gentile Homonegative Doctrines." Interdisciplinary Journal of Research on Religion 20, no. 2 (2024): 1. https://doi.org/10.5281/zenodo.11645276.

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Seeking to understand how Mosaic Law became a barrier for Christian homosexuals, we completed a quantitative integrative review of N=110 scholastic sources; the results show that the barrier likely arose because 97.3 percent of homonegative exegesis is silent regarding Moses' and NT personal jurisdiction (PJ) statements; that silence results in an overinclusive argument that likely incorrectly implicates Gentile Christian homosexuality. More specifically, homonegative exegesis does four things: (1) 97 percent of exegetes omit citations and discussion of Moses' PJ that limit Moses' Gentile reac

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25

Casale, G., and L. Santoro. "Hegel, Croce, Gentile." Philosophical Studies 32 (1988): 113–25. http://dx.doi.org/10.5840/philstudies19883241.

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Bertini, Daniele. "Berkeley and Gentile." Idealistic Studies 37, no. 1 (2007): 43–50. http://dx.doi.org/10.5840/idstudies20073719.

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27

Kim, David Young. "Gentile in Red." I Tatti Studies in the Italian Renaissance 18, no. 1 (2015): 157–92. http://dx.doi.org/10.1086/680525.

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TAYLOR, JUSTIN. "The Jerusalem Decrees (Acts 15.20, 29 and 21.25) and the Incident at Antioch (Gal 2.11–14)." New Testament Studies 47, no. 3 (2001): 372–80. http://dx.doi.org/10.1017/s0028688501000224.

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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.

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Jung, Gi Moon. "The Role of Paul in the Mission to Gentiles of Early Christianity." Institute of History and Culture Hankuk University of Foreign Studies 87 (August 31, 2023): 141–68. http://dx.doi.org/10.18347/hufshis.2023.87.141.

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I tried to investigate to what extent Paul contributed to the gentile mission of early Christianity in this paper. The gentile mission didn't originate with Paul. Judaism, the mother religion of Christianity encouraged Jews to propagate Judaism to the gentiles in some degrees. It is unclear how the ‘law free mission’ that did not enforce the law on gentiles began. A few Jewish leaders explored the possibility, but Jewish leaders generally opposed it. The Acts of the Apostles vaguely described this. Philip's mission to the Ethiopian eunuch and Peter's mission to Cornelius may have led to

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30

Dușe, Călin Ioan. "The Appearance and Spread of Christianity in Antioch." Studia Universitatis Babeș-Bolyai Theologia Catholica Latina 69, no. 1 (2024): 123–46. http://dx.doi.org/10.24193/theol.cath.latina.2024.lxix.1.06.

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This study explores the origins and expansion of Christianity in Antioch, a major metropolis of the Roman Empire known for its cultural and religious diversity. The paper examines the initial introduction of Christianity by Judeo-Christians during the diaspora, highlighting the significant role of key figures such as the Holy Apostles Peter, Paul, and Barnabas. It delves into the establishment of the first Christian community in Antioch, the successful integration of Gentile converts, and the city's role as a pivotal center for the spread of Christianity to the Gentile world. The study also di

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31

Gray, Alyssa M. "The People, Not the Peoples: The Talmud Bavli’s “Charitable” Contribution to the Jewish-Christian Conversation in Mesopotamia." Review of Rabbinic Judaism 20, no. 2 (2017): 137–67. http://dx.doi.org/10.1163/15700704-12341325.

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Bavli Baba Batra 10b–11a substantiates the existence of a “Jewish-Christian conversation” that took place in fourth-century Mesopotamia. This essay demonstrates that this sugya presents rabbinic responses to several Christian claims: (1) contra Aphrahat, God and Israel have a continuing and uniquely close relationship; (2) contra Aphrahat, Gentile charity is motivated by the desire for self-aggrandizement, the continuation of Gentile rule, and arrogance, and is thus sinful; (3) contra Aphrahat, Gentile charity is sinful because they only engage in it to revile Israel; moreover, Gentile charity

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32

Jakubecki, Natalia Graciela. "Construcción y función de la figura del gentil en dos diálogos medievales. Los personajes de Gilberto Crispino y del Pseudo-Anselmo." Ideas y Valores 67, no. 168 (2018): 267–87. http://dx.doi.org/10.15446/ideasyvalores.v67n168.60289.

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En el siglo xi, la literatura dialógica nacida en el seno del cristianismo latino ha incluido en su repertorio de interlocutores a uno que resulta en todos los casos ficcional: el gentil. De allí que quepa preguntarse cuál es el propósito de dialogar con una otredad imaginaria. Se examinan las construcciones identitarias de los dos primeros personajes gentiles de los que hasta ahora se tiene noticia: el de la Disputatio christiani cum gentili de Gilberto Crispino y el de la Disputatio inter christianum et gentilem del Pseudo-Anselmo. A partir de estas construcciones, se discutirá la función qu

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33

Turi, Gabriele. "La sfortuna di Gentile." PASSATO E PRESENTE, no. 104 (May 2018): 121–28. http://dx.doi.org/10.3280/pass2018-104008.

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34

Keylor, Rheta, and Roberta Apfel. "Reply to Katie Gentile." Studies in Gender and Sexuality 11, no. 2 (2010): 86–88. http://dx.doi.org/10.1080/15240651003666359.

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35

Çınar, Alican. "Faşist Kimdir? Emilio Gentile-." Journal of Political Psychology 1, no. 2 (2021): 155–59. https://doi.org/10.5281/zenodo.10542405.

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36

Adamczewski, Bartosz. "Ewangelizacja Izraela w Liście do Efezjan." Verbum Vitae 2 (December 14, 2002): 183–99. http://dx.doi.org/10.31743/vv.1345.

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According to the Letter to the Ephesians, evangelisation of Israel is not less important than evangelisation of the Gentiles. Israel, though it has been granted several privileges as the People of Covenants (Eph 2,12), is still in need of reconciliation and peace with God and with other nations (2,3.14-17). Only by accepting the gospel of Christ Israel – together with Gentile Christians – will achieve salvation (1,13) and will become new creation (2,15) living really near to God (2,13) and having access to the Father in the Spirit (2,18). All of the faithful Israelites (not only the sons of Le

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37

Campbell, Warren C. "Consonance and Communal Membership in the Didache." Vigiliae Christianae 71, no. 5 (2017): 469–94. http://dx.doi.org/10.1163/15700720-12341316.

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Abstract The Didache community reflects a group of Jewish Christ-devotees receiving both Jews and Gentiles into communal membership through the entrance pattern outlined in Did. 1-7. In light of Jewish and Gentile co-membership, the statement concerning Torah obedience in Did. 6:2-3, which promotes full Torah obedience and yet provides room for selective degrees of adherence for Gentile members, is a point of interest. Do the varying degrees of Torah adherence generate dissonance for the Jewish members? How is this apparent equanimity maintained? The argument advanced here is that since the ri

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38

Oliver, Isaac W. "Forming Jewish Identity by Formulating Legislation for Gentiles." Journal of Ancient Judaism 4, no. 1 (2013): 105–32. http://dx.doi.org/10.30965/21967954-00401005.

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The following paper explores the formulation of universal commandments for non-Jews within the book of Jubilees and compares it with rabbinic traditions that also deal with Gentiles and law observance. The discussion concerning commandments incumbent upon all of humanity in Jubilees betrays a remarkable preoccupation with promoting the observance of particular laws (e. g., Sabbath and circumcision) for Jews alone—universal law becomes a means for highlighting Israel’s special covenantal status. The bitter opposition expressed in Jubilees against Gentiles is best understood as a polemical respo

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Donaldson, Terence L. ""Riches for the Gentiles" (Rom 11:12): Israel's Rejection and Paul's Gentile Mission." Journal of Biblical Literature 112, no. 1 (1993): 81. http://dx.doi.org/10.2307/3267866.

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Zúnica García, Alfonso. "Vico en la formación pisana de Gentile. Estudio preliminar de dos escritos juveniles de Giovanni Gentile sobre Vico." Cuadernos sobre Vico, no. 36 (2022): 167–94. https://doi.org/10.12795/vico.2022.i36.14.

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Zúnica García, Alfonso. "Bertrando Spaventa (1817-1883), 'La filosofía italiana en sus relaciones con la filosofía europea' (1862). 'Lecciones II, VI y VII'. Selecc., Trad. y Pres. de Alfonso Zúnica García." Cuadernos sobre Vico, no. 34 (2020): 287–344. http://dx.doi.org/10.12795/vico.2020.i34.13.

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Traducción en español de las páginas de temática viquiana de La filosofia italiana nelle sue relazioni con la filosofia europea, original en 1862 de bertrando spaventa (1817-1883), en caps. II, VI y VII de la nueva edición de g. gentile en 1908 y de la segunda a cargo del mismo gentile en 1926. se traducen los Prólogos de gentile a la obra de su maestro hegeliano.

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Hedlun, Randall J. "A New Reading of Acts 18:24‐19:7Understanding the Ephesian Disciples Encounter as Social Conflict." Religion and Theology 17, no. 1-2 (2010): 40–60. http://dx.doi.org/10.1163/157430110x517915.

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AbstractThis article analyses the social function of glossolalia in the narrative world reflected in Acts 18:24‐19:7. In so doing, it begins to address the lack of scholarship related to treating glossolalic references from a social scientific perspective. No treatment of this pericope succeeds to fully integrate it into a Lukan narrative programme. Through application of Berger and Luckmann’s sociology of knowledge models, this essay argues that reading Luke-Acts as the author’s legitimation of the Jesus movement’s social world is a valid, even preferred reading of this literature. Purity-rel

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Rosenblum, Jordan. "Kosher Olive Oil in Antiquity Reconsidered." Journal for the Study of Judaism 40, no. 3 (2009): 356–65. http://dx.doi.org/10.1163/157006309x443512.

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AbstractJosephus attests several times to a Jewish aversion to the use of Gentile olive oil. In m. 'Abod. Zar. 2:6, this practice is first advocated and then immediately reversed by Rabbi and his court. What is the rationale for this sudden leniency with regard to Gentile olive oil? In a well-known article entitled “Kosher Olive Oil in Antiquity,” Martin Goodman argues that Rabbi's statement is the result of his inability to find a legal basis for the prohibition of Gentile olive oil. Goodman, however, accounts neither for the unique economic and dietary factors associated with olive oil, nor

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Romano, Sergio. "Giovanni Gentile, philosophe du fascisme." Vingtième Siècle, revue d'histoire 21, no. 1 (1989): 71–82. http://dx.doi.org/10.3406/xxs.1989.2089.

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Romano, Sergio. "Giovanni Gentile, philosophe du fascisme." Vingtième Siècle. Revue d'histoire, no. 21 (January 1989): 71. http://dx.doi.org/10.2307/3768895.

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Snyder, Benjamin J. "Paul and the Gentile Problem." Bulletin for Biblical Research 27, no. 2 (2017): 295–97. http://dx.doi.org/10.5325/bullbiblrese.27.2.0295.

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Malkiel, David. "Gentile wine and Italian exceptionalism." Journal of Jewish Studies 68, no. 2 (2017): 346–68. http://dx.doi.org/10.18647/3329/jjs-2017.

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Lanfranchi, Stéphanie. "Emilio Gentile, L’Apocalisse della modernità." Laboratoire italien, no. 11 (November 15, 2011): 361–64. http://dx.doi.org/10.4000/laboratoireitalien.617.

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Heinsch, Ryan. "Paul and the Gentile Problem." Journal of Beliefs & Values 37, no. 3 (2016): 357–59. http://dx.doi.org/10.1080/13617672.2016.1232572.

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Harris, H. S. "Carteggio Gentile-Maturi (1899–1917)." Idealistic Studies 22, no. 3 (1992): 254–55. http://dx.doi.org/10.5840/idstudies199222343.

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