RSC Blog Posts
POSTED BY: holzapfel
A few years ago, a colleague and I sat at lunch with two prominent theologians. This was not our first visit together because we had met two years earlier and had had a sweet and delightful discussion of Jesus Christ, the centrality of his Atonement, the lifting and liberating powers of his grace, and how our discipleship is and should be lived out day by day. In that initial meeting there was no defensiveness, no pretense, no effort to put the other down or prove him wrong. Instead, there was that simple exchange of views, an acknowledgment of our differences, and a spirit of rejoicing in those central features of the doctrine of Christ about which we were in complete agreement—a sobering spirit of gratitude for the incomparable blessings that flow from the life and death and transforming power of the Redeemer.
Now, two years later, we picked up where we had left off, almost as if no time had passed at all. Many things were said, diagrams were drawn on napkins, and a free flow of ideas took place. Toward the end of our meeting, one of our friends turned to me and said: “Okay Bob, here’s the one thing I would like to ask in order to determine what you really believe.” He continued: “You are standing before the judgment bar of the Almighty, and God turns to you and asks, ‘Robert Millet, what right do you have to enter heaven? Why should I let you in?’” It was not the kind of question I had anticipated. (I had assumed he would be asking something more theoretical. This question was poignant, practical, penetrating, and personal.) For about thirty seconds, I tried my best to envision such a scene, searched my soul, and sought to be as clear and candid as possible. Before I indicate exactly what I said, I want to take us forward twenty-four hours in time.
The next day I spoke to a large group of Latter-day Saint single adults from throughout New England who had gathered for a conference at MIT in Boston. My topic was “Hope in Christ.” Two-thirds of the way through my address, I felt it would be appropriate to share our experience from the day before. I posed to the young people the same question that had been posed to me. There was a noticeable silence in the room, an evidence of quiet contemplation upon a singularly significant question. I allowed them to think about it for a minute or so and then walked up to one of the young women on the front row and said: “Let’s talk about how we would respond. Perhaps I could say the following to God: ‘Well, I should go to heaven because I was baptized into the Church, served a full-time mission, married in the temple, attend worship services regularly, read my scriptures daily, pray in the morning and at night. . .’” At that point the young woman cut me off with these words: “Wait. . . . Wait. . . . I don’t feel right about your answer. It sounds like you’re reading God your résumé.”
Several hands then went up. One young man blurted out: “How did you answer the question? Tell us what you said!” I thought back upon the previous day, recalled to mind many of the feelings that swirled in my heart at the time, and told the single adults how I had answered. I looked my friend in the eye and replied: I would say to God: I claim the right to enter heaven because of my complete trust in and reliance upon the merits and mercy and grace of the Lord Jesus Christ.” My questioner stared at me for about ten seconds, smiled gently, and said: “Bob, that’s the correct answer to the question.”
Obviously a person’s good works are necessary in the sense that they indicate what we are becoming through the powers of the gospel of Jesus Christ; they manifest who and what we are. But I also know there will never be enough good deeds on my part—prayers, hymns, charitable acts, financial contributions, or thousands of hours of Church service—to save myself. The work of salvation requires the work of a God. Unaided man is and will forevermore be lost, fallen, and unsaved. It is only in the strength of the Lord that we are able to face life’s challenges, handle life’s dilemmas, engage life’s contradictions, endure life’s trials, and eventually defeat life’s inevitable foe—death.
POSTED BY: holzapfel
This past month Andrew Lawler published an essay on the Dead Sea Scrolls in the Smithsonian magazine (“Who Wrote the Dead Sea Scrolls?” [January 2010]: 40–47). The media likes controversy, and Lawler highlights it in this interesting essay.
Since the first discoveries in 1947, the Dead Sea Scrolls have captured the imagination of the public, including Latter-day Saints. The importance of these textual discoveries on the northwestern shore of the Dead Sea can hardly be overestimated. They open an important window onto the past, particularly for the period when the paucity of sources made it frustrating for scholars attempting to reconstruct the Jewish world during the intertestamental period. They also illuminate the world of John the Baptist and Jesus of Nazareth, although it is doubtful that either of them spent time at the site where the scrolls were copied.
In the end, some 800 manuscripts were found in eleven caves near the northwest shore of the Dead Sea. Among them were the oldest copies of the Old Testament, except for the book of Esther. Additionally, numerous unknown texts were discovered at the site, increasing our appreciation for the complex and interesting world of Second Temple Judaism. Most of the manuscripts are written with square Hebrew characters (Aramaic or Assyrian script), but a few manuscripts exhibit what scholars call the Paleo-Hebrew script. The dating of the manuscript range from as early as 300 BC until just before the Romans destroyed the site in AD 68.
From the very beginning, many scholars believed those who collected, copied, and hid the massive library were the Essenes, a first-century Jewish sect known only, until the discovery of the Dead Sea Scrolls, by what other people had written about them. Scholars never unanimously accepted the identification, although a majority has done so reasoning that it as the best explanation for the documents and the site.
In the latest installment of the debate, some consensus has been reached. There is almost universal agreement that many of the scrolls found at the Dead Sea were not produced at the Dead Sea site. One of the current theories, highlighted in Lawler’s article, is that Jews fleeing the advancing Roman army during the Jewish War gathered at Qumran, a fort, and brought with them the writings they felt were sacred and important. This proposal suggest that “the scrolls reflect not just the views of a single dissident group [Essenes] . . . but a wider tapestry of Jewish thought” (p. 44).
If anyone ever wanted to get inside the world of academia to see how scholars deal with controversial topics, this essay will surprise and depress you as it highlights the intrigues of one such debate. In the end, the debate concerning who wrote the Dead Sea Scrolls will continue to attract attention, but it will most likely never be resolved, leading us to consider the possibilities.
POSTED BY: holzapfel
Hanukkah, the Jewish Feast of Dedication, begins this Friday night at sundown. The Hebrew word Hanukkah actually means “dedication.” The eight-day festival in 2009 runs from Saturday, December 12, to Saturday, December 19. It is a holiday period of considerable significance, both religiously and historically, to Jews the world over. But it should also be of some importance to Christians, including Latter-day Saints, for without the events celebrated in Hanukkah there would have been no Christmas.
Here’s the story: The ancient Jewish people in the land of Israel faced a grave threat when the Greco-Syrian despot Antiochus IV became king of the Seleucid empire in 175 BC. Syria controlled Judea at the time, but the Jews had been treated with tolerance by previous Syrian rulers. Antiochus IV, however, saw himself as a Greek deity in human form (he even adopted the name Epiphanes), and he set a goal to convert all the peoples of his realm to the worship of the Greek pantheon.
Seeking this goal with the Jews, Antiochus had his troops occupy Jerusalem and its Jewish temple, replacing the ceremonies that honored the God of Israel with pagan rites, and converting the edifice into a shrine for Zeus. The temple was defiled. Pigs were slaughtered on its altar by false priests in acts of disdain for the law of Moses and Jewish values.
Jewish religion in general was outlawed. The scriptures (books of what we call the Old Testament) were confiscated and burned. Jewish ordinances and practices, such as circumcision and prayer to the Lord, became capital crimes. The historical book of 1 Maccabees reports that “the women who had circumcised their children they (the Syrians) put to death under the decree, hanging the babies around their necks, and destroying their families and the men who had circumcised them” (1 Maccabees 1:60). Had not something happened to change the course of Antiochus’ program of cultural genocide against the Jews, their religion and identity would have been obliterated within a few generations.
But something did happen. In 167 BC, inspired by an Aaronic priestly family known as the Hasmoneans, the people of Judea revolted against the Syrian occupiers. Their war of independence was led by a Hasmonean priest known as Judah Maccabee. Often called the Hasomonean Revolt, or alternatively the Maccabean Revolt, the insurrection gained strength and was ultimately successful in repulsing the Syrian forces. By the winter month of Kislev (around our December) in 164 BC, the Jewish freedom fighters had recaptured Jerusalem’s temple mount, and liberated the temple from the pagan Syrians. As the war continued, the Maccabean forces eventually drove the Syrians out of the land of Israel.
Having freed Jerusalem, the Jews undertook to cleanse and rededicate their holy temple. According to rabbinic tradition recorded in the Talmud (TB Shabbat 21:b), when the Hasmonean priests entered the temple they found only one jar of consecrated olive oil to light the great seven-branched lamp (menorah) in the temple holy place for a single day. But anxious to rededicate the edifice, the high priest poured the oil into the seven cups on the menorah branches, and lit the lamp. The oil that was only enough for one day burned for eight whole days, enough time for new oil to be pressed and consecrated. This was seen as a miracle and a sign that God had been with the Jews in establishing their freedom and saving their religion and identity. The eight-day dedication period was celebrated by the Jews in Israel, and eventually throughout the world, each winter from that very year until the present, beginning on the 25th day of Kislev, and has always been known as festival of Hanukkah, the “feast of dedication.”
Modern Jews do a number of things in their Hanukkah celebrations. The first, and most important, is the lighting of Hanukkah lights. A nine-branched Hanukkah menorah (known in Hebrew as a Hanukiah) is the main instrument of the lighting. Small candles or vials of olive oil are placed in the arms of the menorah, one of which is elevated above the other eight. On the first night of Hanukkah, the elevated candle (known as the Shamash) is lit, followed by one other candle which represents the first day of Hanukkah. On the second night of Hanukkah, the Shamash and two candles are lit, on the third night three, and so forth until the eighth night of Hanukkah, when the Shamash and all eight candles are lit. The lit Hanukiah is placed in a windowsill each night so that all in the community can see that the Jewish family is celebrating the festival.
Other Hanukkah activities include the preparation and eating of foods fried in oil, such as potato latkes (spicey, fried potato pancakes) and donuts known as sufganiot. The frying in oil is a reminder of the miracle of the oil. The old practice of giving children coins to spend at Hanukkah has evolved into a gift-giving tradition for the holiday season. And children often play a game with a small, four-sided top called a dreidel. Sometimes Hanukkah is called a minor festival, but this is only because it is not mandated in the Torah (the scriptural law of Moses). In practice it is a major Jewish holiday period, widely celebrated and loved.
Those who celebrate Christmas each December may find it of interest to know that Jesus, who was genuinely Jewish, traveled to Jerusalem to celebrate Hanukkah. The Gospel of John reports, “It was . . . the feast of the dedication, and it was winter. And Jesus walked in the temple in Solomon’s porch” (John 10:22–23). Jesus honored the Hanukkah festival the same way he honored the Passover and other feasts: he taught the people of his own divine identity and mission.
Christians also ought to consider this: If there had been no Hasmonean revolt, and if Jerusalem and the temple had not been liberated and rededicated—if Antiochus and the Syrians had succeeded in obliterating Jewish religion and identity—then there would not have been a Jewish village called Nazareth, nor would there have been a Davidic Jewish village called Bethlehem. There would have been no Jewish nation awaiting the coming of that Redeemer. The entire setting for the birth and life of Jesus of Nazareth would not have existed!
But, thanks be to heaven, there was a revolt, and the Jewish nation not only survived but thrived. And because of these events, the way was prepared for the first Christmas. It seems entirely appropriate at this season that we join in wishing each other “Happy Holidays.” Happy Hanukkah and Merry Christmas to all!
POSTED BY: holzapfel
Luke prepared a two-part work known as the Gospel of Luke and the book of Acts nearly two thousand years ago, but the stories are as still as fresh and exciting as any modern story. He may be at his best in the last two chapters of Acts, which contain one of the finest first-century sea travel narratives to have survived from the past (see Acts 27–28). Paul had been languishing in prison for two years at the Roman provincial capital of Judea when Luke begins this well-known part of the story: “And when it was determined that we should sail into Italy, they delivered Paul and certain other prisoners unto one named Julius, a centurion of Augustus’ band” (Acts 27:1).
Luke provides a dramatic account of a storm, a warning, and then a shipwreck. Paul, who has been pictured as tireless missionary out to save the world, does in fact save the crew, soldiers, and prisoners. They find safety on an island, most likely modern Malta, and after three months, board a grain ship from Alexandria, Egypt, headed for Rome.
Luke continues, “And landing at Syracuse [in modern Sicily], we tarried there three days. And from thence we fetched a compass, and came to Rhegium [modern Reggio Calabria, Italy]: and after one day the south wind blew, and we came the next day to Puteoli [modern Pozzuoli, just north of Naples]” (Acts 28:12–13).
I have been retracing Paul’s journeys during the last fifteen years. This has been not only a professional project (I teach New Testament) but also a personal quest—Paul has had a hold on me for some time. This past Sunday, I was finally able to visit one site that has been on my agenda for a very long time—Pozzuoli. With an old missionary companion, Steve Smoot, leading the way, we made our way to this quite small Italian seaside town.
Pozzuoli has been in the news lately. Only last week archaeologists unearthed a marble head of the Roman emperor Titus, who destroyed Jerusalem and the temple in AD 70 (click here).
At this point, Luke transitions from the sea travel narrative to the land travel narrative with six emotionally laden words: “and so we went toward Rome” (Acts 28:14). Of course, Rome was the final destination of the journey, but more importantly, the climax of his story in Acts—Paul will announce the “good news” in Rome, the heart of the empire itself.
The best part of visiting historical sites is that from that day forward I will feel something different as I teach a particular story. Like Luke, I will be able to provide a word picture to my students. In this case, I will visualize the blue Mediterranean Sea, the shoreline crowded with boats, nets, and birds, and the surrounding hilltop horizon at Pozzuoli. In my mind’s eye, I will picture Paul climbing the bluffs that separate the village from the plain above to begin his journey toward Rome. I will recall the heat and humidity and the smell of the seawater and the fish. My students will travel with me as we travel with Luke and Paul to Pozzuoli while reading the account of a journey to Rome.
POSTED BY: holzapfel
Recently, many Saints attended one of twelve dedication services for the Draper Utah Temple, the one hundred twenty-ninth operating temple, held March 20–22. Additionally, tens of thousands participated in the Sunday afternoon session through a satellite broadcast to meetinghouses and stake centers throughout Utah. For many, it was a red-letter day full of excitement, gratitude, and great spiritual renewal.
An important feature of temple dedications is the sacred Hosanna Shout, first given at the Kirtland Temple on March 27, 1836 (tomorrow is the anniversary of it’s dedication). This powerful expression of praise and worship has been repeated at all temple dedications, including the Draper temple.
Some years ago I did some research on the history the Salt Lake Temple. I discovered that the sacred Hosanna Shout was given first on April 6, 1892, at the capstone-laying ceremony, and second, at the many formal dedication services beginning on April 6, 1893.
At the capstone ceremony, President George Q. Cannon, a counselor in the First Presidency, said “that there may be no misunderstanding about the manner in which the shout of Hosanna should be given when the capstone should be laid, Pres. Lorenzo Snow would drill the congregation in the shout.” Then President Snow said, “This is no ordinary order, but is—and we wish it to be distinctly understood—a sacred shout, and employed only on extraordinary occasions like the one now before us.” He urged them with these words: “We wish the Saints to feel when they pronounce this shout that it comes from their hearts. Let your hearts be filled with thanksgiving,” adding, “Now when we go before the temple and this shout goes forth, we want every man and every woman to shout these words to the very extent of their voice, so that every house in this city may tremble, the people in every portion of this city hear it and it may reach to the eternal worlds.” He finally told the congregation that the sacred shout “was given in the heavens when ‘all the sons of God shouted for joy’ [Job 38:7].”
B. H. Roberts wrote concerning this shout, “When voiced by thousands and sometimes tens of thousands in unison, and at their utmost strength, it is most impressive and inspiring. It is impossible to stand unmoved on such an occasion. It seems to fill [the site] with mighty waves of sound; and the shout of men going into battle cannot be more stirring. It gives wonderful vent to religious emotions, and is followed by a feeling of reverential awe—a sense of oneness with God.”
Some fifty thousand people were reportedly in attendance at this special occasion on the Temple Block, with thousands more watching from adjoining rooftops, windows, and even power poles. The streets near the temple were filled with those seeking to witness the exercises of that day. “There was such a jam of humanity, however, that everyone was nearly crushed,” Joseph Dean noted. “The whole block was one mass of humanity. After the people had gotten in place as well as they could the ceremonies began.” It was the largest gathering in Utah history, a record unchallenged for several decades.
When this highest granite block of the temple was in place, President Snow led the Saints in shouting, “Hosanna! Hosanna! Hosanna! to God and the Lamb! Amen! Amen! Amen!” This heartfelt thanksgiving praise was repeated three times with increasing force as the participants waved white handkerchiefs. “The spectacle and effect of this united demonstration,” wrote one witness, “was grand beyond description, the emotions of the multitude being stirred up by it to the greatest intensity of devotion and enthusiasm.”
John Lingren, a visitor from Idaho Falls, recalled, “The scene . . . [was] beyond the power of language to describe. . . . The eyes of thousands were moistened with tears in the fullness of their joy. The ground seemed to tremble with the volume of the sound which sent forth its echoes to the surrounding hills.” Another eyewitness wrote, “Everyone shouted as loud as they possibly could waving their handkerchiefs, the effect was indescribable.”
A year later, on April 6, 1893, the Church held the first of the formal dedication services. “When the great song, ‘The Spirit of God like a Fire Is Burning’ was sung by the united audience,” well-known Utah photographer and Tabernacle Choir member Charles R. Savage wrote, “a different feeling thrilled through me from any one I have ever experienced. The hosanna shout was something long to be remembered and one I never expect to hear again during my life.”
The service included the dedicatory prayer offered by President Woodruff, talks by the First Presidency, and the rendering of the awe-inspiring sacred Hosanna Shout with “the entire audience standing upon their feet and waving white handkerchiefs in concert,” Francis Hammond wrote. For Brother Hammond, “it seemed the heavenly host had come down to mingle with us.” Emmeline B. Wells noted: “This shout of Hosanna thrilled the hearts of the vast multitude, and echoed grandly through the magnificent building; so exultant and enraptured were the saints in their rejoicing that their faces beamed with gladness, and the whole place seemed glorified and sanctified in recognition of the consecration made on that momentous and never-to-be forgotten occasion.”
L. John Nuttal wrote that the shout was “rendered with a hearty good will, my heart and soul were so full of the spirit of the Lord, that I could scarcely contain myself.” At the conclusion of the soul-stirring shout, the choir immediately began singing a specially composed hymn. Choir member Thomas Griggs wrote, “Choir sang Brother Evan Stephen’s ‘Hosannah Chorus,’ the congregation joining in the latter part with the ‘Spirit of God Like a Fire Is Burning.’”
We’ll sing and we’ll shout with the armies of heaven,
Hosanna, hosanna to God and the Lamb!
Let glory to them in the highest be given,
Henceforth and forever, Amen and amen!
The combined effect of some twenty-five hundred people standing together in the upper assembly room of the temple, all joining together in the sacred shout and singing the dedication hymn, was overpowering. Many participants wept uncontrollably; others could not finish the hymn as they were so overcome by the spirit of the occasion.
James Bunting said, “It would be in vain for me to attempt a description of the interior of the Temple or to describe the heavenly feeling that pervaded all the exercises.” One account simply stated, “Each must see and hear and feel for himself.”
President Woodruff later told a congregation of Saints that “the Heavenly Host were in attendance at the [first] dedication [service] . . . and if the eyes of the congregation could be opened they would [have] seen Joseph and Hyrum [Smith], Brigham Young, John Taylor and all the good men who had lived in this dispensation assembled with us, as also Esaias, Jeremiah, and all the Holy Prophets and Apostles who had prophesied of the latter day work.” President Woodruff continued, “They were rejoicing with us in this building which had been accepted of the Lord and [when] the [Hosanna] shout had reached the throne of the Almighty,” they too had joined in the joyous shout.
As new temples are built, more and more Latter-day Saints will be in a position to participate in a temple dedication service, allowing them to shout praise to the Lord!
POSTED BY: holzapfel
This year will bring a major demographic shift on planet earth. By the end of the year, for the first time in human history, more people will live in urban settings than rural. By the end of 2009, more than three billion people will live in cities, a third of them in slums (see Jonas Bendiksen’s haunting photograph of Caracas, Venezuela; used by permission, Magnum Photos). According to the Population Division of the Department of Economic and Social Affairs of the United Nations Secretariat, the percentage of the world’s population living in urban areas in 2005 was 48.6 percent. By 2010 the urban population percentage will rise to 50.6 percent. Truly, “to every thing there is a season, and a time to every purpose under the heaven” (Ecclesiastes 3:1). As human history unfolds, this transition signals a new period, providing new challenges along with new opportunities.
In ancient times, many biblical events occurred in rural areas. For example, Abraham, Isaac, and Jacob were primarily rural people living on the outskirts of towns and cities. Though Abraham planted a grove in Beer-sheba, he did not live in the city of Beer-sheba. Similar to modern Bedouins who live in the deserts and wilderness of modern Middle Eastern states, Abraham lived on the fringes of Near Eastern urban society.
Likewise, Jesus was raised in Nazareth, a rural village of two to five hundred people. For most of his ministry, he avoided the large cities of the Holy Land, visiting Jerusalem at the time of the pilgrimage feast because it was the site of the temple. The second largest city in the region, Zippori (Sepphoris), is not even mentioned in the four Gospels. In Galilee, Jesus avoided the large cities of Tiberius and Caesarea Philippi, although he visited the coast [region] of Caesarea Philippi (see Matthew 16:13).
At the beginning of the Restoration, the Lord began to move his work forward in the rural areas of America. During the founding events of the Restoration, the Smith family lived in the township of Manchester, not even in the village. The Church was organized on a farm in Fayette Township.
Only after his prophetic call did the Prophet become an urbanite. As Richard L. Bushman and Dean C. Jessee write, “Less than six months after the church’s organization, he sent out missionaries to locate a site for a city that the revelations called the ‘City of Zion’ or ‘New Jerusalem’” (Joseph Smith Papers, Volume 1 [Salt Lake City: Church Historian’s Press, 2008], xxiii). The Prophet “gave himself entirely to cities and temples. This vision drove him until the end of his life; and after his death the same vision inspired Mormon settlement in the Great Basin” (xxiii). They conclude, “Building cities was a strange mission for a person reared in the rural villages of New England and New York” (xxiv).
Why the move to cities? These gathering places provided central locations to organize the Church and erect temples so that the “fulness of the priesthood” could be restored (see Doctrine and Covenants 124:28). Again, Bushman and Jessee note that the Prophet was involved in numerous activities, but “city building, priesthood, and temples” were the heart of those labors (xxv).
Today the modern Church generally establishes mission headquarters in the major cities of the nations. Soon temples are erected in areas that allow access to the greatest number of people possible. As world demographics shift to an urban world, we will continue to preach to these urban centers and erect temples so that many more of God’s children can receive the blessings of the gospel of Jesus Christ.
POSTED BY: holzapfel
The most recent National Geographic (December 2008) arrived this past week with a cover story announcing the “Real King Herod.” During the Christmas season, we often reflect on Herod because of the story preserved in Matthew: “Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men” (Matthew 2:16).
While I found the article insightful, I challenge a few claims. Although the National Geographic author argues that Herod was “almost certainly innocent of this crime” (40), there is significant evidence that Herod, like other Hellenistic kings and the Roman emperors themselves, killed anyone thought to be a threat to the political stability of the kingdom. Matthew’s account is a firsthand, early Jewish source for some of the events in the first century, recorded well before Josephus, a first-century Jewish historian, began writing the story of the First Jewish War against the Romans (AD 66—70). Matthew’s story highlights Herod’s motives and tactics that accord with other primary sources, so historians should certainly be cautious about rejecting him while reconstructing the life of Herod.
Nevertheless, this article does provide some important insights to Herod’s reign beyond the few incidents noted in the New Testament. First, it brings to a much larger public the details of the discovery of Herod’s tomb earlier this year. Ehud Netzer, a prominent Israeli archeologist, had been looking for Herod’s tomb for thirty years before its monumental discovery. Second, this interesting article reveals, through word-pictures and reconstructed drawings of some of Herod’s most significant construction projects, that Herod was a master builder. His greatest achievement for his nation and for Judaism was the reconstruction and expansion of the temple, later known as Herod’s Temple, in Jerusalem.
This article helps us picture the world of Jesus as we become familiar with the people and places he visited. Shortly after Christ was born, Joseph and his mother Mary presented him to the Lord, according the Torah commandment, in the temple at Jerusalem (see Luke 2:22-40). There, a godly man and woman found him in the temple built by Herod and identified him as the long-promised Messiah. Herod the Great ruled Judea and adjacent territories as a client-king of the Roman Empire—the world that witnessed the birth of God’s Son, a world that has nearly vanished away. Only through the efforts of archaeologists and scholars like Ehud Netzer has that world become partially visible again. The recent discovery of Herod’s tomb southeast of Jerusalem adds another tile into the reconstructed mosaic of the world of the New Testament.