The poem and the people who wrote, commissioned, and displayed it may thus be situated fairly highly on the spectrum of literary and cultural sophistication. Moreover, the writer of the text deliberately subverted many of the conventions of Greek funeral poetry and expected the audience for the poem to appreciate this. As a result, it is clear that the inscription is a funeral epitaph, not a "baptismal inscription" as has been claimed in some studies. The core of the article, however, is devoted to demonstrating the presence of a deep and complicated relationship with the language of Greek funeral poetry, a connection that has completely escaped scholarly notice. Her arguments are reconsidered and strengthened in light of later publications and discoveries. Fifty years ago, Margherita Guarducci argued on paleographic grounds that it dates to the second century, making it among the very earliest Christian inscriptions known, earlier than than the Abercius stone, often considered to be the earliest Christian inscription in existence. The article discusses an inscription from the suburbs of Rome, known as NCE 156. The contributors are Gary Anderson, David Aune, James Charlesworth, Adela Yarbro Collins, John Collins, James Elliot, Eldon Jay Epp, Philip Esler, Craig Evans, Everett Ferguson, Sean Freyne, Gabriela Gelardini, Mark Goodacre, Rowan Greer, Richard Horsley, Judith Lieu, Francisco Lozada, Edgar McKnight, Elaine Pagels, Pheme Perkins, Richard Pervo, David Rhoads, James Robinson, David Runia, Thomas Stegman, Thomas Tobin, Joseph Tyson, and James C. Readers will find discussions of both new and traditional methods of New Testament study, with numerous examples indicating how these approaches work and what insights they yield. In honor of his work, this volume seeks to draw many of these methodological threads together. Attridge has contributed authoritatively to many of the disciplines that underlie approaches to these questions: textual criticism, exegesis, comparative literary and historical studies, and numerous other areas. Never before has there existed a more diverse set of possibilities for understanding the canonical texts of the New Testament, other early Christian literature, and the history of the emergent Christian movement that was to become the church.
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