Shawn Wilhite | California Baptist University (original) (raw)

Books by Shawn Wilhite

This book explores the apocalyptic influence upon the Two Ways metaphor in antiquity and more par... more This book explores the apocalyptic influence upon the Two Ways metaphor in antiquity and more particularly the influence of the Two Ways in the Didache as veering from an apocalyptic world- view. The argument includes essential critical evaluation of the apocalyptic genre and assesses the apocalyptic features in ancient Two Ways texts. The predominant focus of the book will document and critically assess how the Didache veers from maintaining an apocalyptic worldview in its expression of the Two Ways (Did. 1–6).

The Apostolic Fathers Commentary Series (AFCS) is designed to offer a literary and theological re... more The Apostolic Fathers Commentary Series (AFCS) is designed to offer a literary and theological reading of individual works among the Apostolic Fathers corpus. Although the compositional development and textual history of some of the texts are quite complex, the series aims to offer a literary and theological reading of the final form text in an accessible fashion.

The Apostolic Fathers Greek Reader (AFGR) series helps students to read non-biblical Koine Greek.... more The Apostolic Fathers Greek Reader (AFGR) series helps students to read non-biblical Koine Greek. This volume offers the complete Greek text of the Apostolic Fathers. Words occurring less than 30 times in the Greek New Testament are given in footnotes and a gloss lexicon of words occurring 13 times or less in the Greek New Testament is provided. The vocabulary provided will help students quickly read the text and focus on its syntax. Including also introductions and a select bibliography for each Apostolic Greek text, readers will be oriented to the context of what they are reading. In addition, readers will learn about the piety and theology of these early Christian texts. With these introductions, bibliographies, and annotations of the least familiar Greek words, this complete edition of the AFGR volumes is an ideal resource for students of early Christianity working to advance their ability to translate Koine Greek and their understanding of early Christianity.

Articles by Shawn Wilhite

Trinity Journal

Even though multiple theories exist regarding the function of the HP, they are nearly unanimous o... more Even though multiple theories exist regarding the function of the HP, they are nearly unanimous on defining past referring Present verbs as Historical Presents. Traditional grammars and recent monographs define the Historical Present (HP) in different ways. Many (including Wallace and Fanning) argue for vivid narration. Others (Kiparsky and Reynolds) contend the HP reduces the verbal aspect to zero and adjusts the tense to past time. Aspect-only proponents argue the HP as unmarked-remote imperfectivity (Porter, Decker) or imperfective-proximity spill-over from the discourse (Campbell). Using John 13 as a test case, I demonstrate how the HP is a pragmatic function of Present verb. This study will show how the HP helps readers process the discourse (cataphorically highlights speeches or actions, and introduces new characters) or has pragmatic functions in the discourse (builds tension and crescendos the narrative). Discourse features, then, take prominence leaving semantic features in the background.

Churchman

Cursory readings of the Martyrdom of Polycarp reveal faint ideas of Jesus tradition and the passi... more Cursory readings of the Martyrdom of Polycarp reveal faint ideas of Jesus tradition and the passion narrative. Imitatio Christi motifs may be supported by such allusions, as well as other literary observations. Michael Holmes observes minimal influence of the Gospels upon the text and any such allusions of Jesus tradition speak to Polycarp’s character and heroic Graeco-Roman culture. Paul Hartog is relatively reluctant to see imitation themes as a result of Jesus tradition but attributes it to Mart.Pol. 1:2 (“…that we too might be imitators of him”; cf. 17:3; 19:1; 22:1). Candida Moss, on the other hand, conflates the historicity of the Mart.Pol. with the literary embellishments of mimesis so as to conclude the document is a forgery. I, however, demonstrate how the author(s) of the Mart.Pol. reshape the historical narrative for pedagogical purposes to communicate imitatio Christi motifs. It is through the cumulative effect of three literary features that support such claim: (1) The author(s) present a martyrdom “in accordance with the gospel” (Mart.Pol. 1:1); (2) A two-fold imitation model reflects Polycarp as an imitatio-mediator; and (3) The narrative of Polycarp’s persona, seeming coincidental events, and the narrative’s villains are recast to mimic the Jesus tradition passion narratives.

Lexham Bible Dictionary, 2014

Book Reviews by Shawn Wilhite

Southern Baptist Journal of Theology 18, no. 4 (Winter 2014): 151–54, Dec 2014

Fides et Humilitas: The Journal of the Center for Ancient Christian Studies Issue 2 (Summer 2015): 77–81, Jul 2015

Fides et Humilitas: The Journal of the Center for Ancient Christian Studies Issue 2 (Summer 2015): 61–64, Jul 2015

Trinity Journal

Churchman

Lexham Bible Dictionary, 2014

Southern Baptist Journal of Theology 18, no. 4 (Winter 2014): 151–54, Dec 2014

Fides et Humilitas: The Journal of the Center for Ancient Christian Studies Issue 2 (Summer 2015): 77–81, Jul 2015

Fides et Humilitas: The Journal of the Center for Ancient Christian Studies Issue 2 (Summer 2015): 61–64, Jul 2015

Journal of the Evangelical Theological Society 57, no. 4 (December 2014): 844–47., Dec 2014

Books at a Glance, Aug 4, 2014

Midwestern Journal of Theology 13, no. 1 (Spring 2014): 186–88.

Midwestern Journal of Theology 13, no. 1 (Spring 2014): 195–99.

Trinity Journal 35, no. 1 (Spring 2014): 159–61

Books at a Glance, May 3, 2014

Bulletin of Biblical Review 23, no. 3 (2013): 429–31.

Southern Baptist Journal of Theology 17, no. 2 (Summer 2013): 94–95

Southern Baptist Journal of Theology 17, no. 2 (Summer 2013): 93–94.

Abstract: In Hebrews 1–2 the identity of Jesus is developed in terms of his relationship to the F... more Abstract: In Hebrews 1–2 the identity of Jesus is developed in terms of his relationship to the Father, to the angels, and to humanity. Particularly, the filial language between Father and Son is of prime importance to distinguish the Son from the angelic cohort. In recent scholarship, Hebrews scholars have identified various arguments for the logic of filial sonship and the Son’s superiority over the angels. Loren Stuckenbruck (Angel Veneration 1995) notes the Zeitgeist of angelic preeminency as heavenly figures as a potential threat to the superiority of the Son. Amy Peeler’s recent volume (“You are My Son” 2014) documents some of this discussion without identifying a specific position. Richard Bauckham (Jesus and the God of Israel 2008) argues the sonship and angel language is an argument of spatial ontology—to be deity is to be “above” the angels. David Moffitt points to the distinct nature of angels and Jesus (Atonement and Logic 2011) —angels are spirits. Kenneth Schenck (“Celebration of Enthroned Son” 2001) and Paul Ellingsworth (Hebrews 1993) mark the comparison in terms of covenantal mediation. Thus, I will seek to build from this current discussion and inquire what is the rhetorical argument of Hebrews 1–2 in terms of the filial language and angelic polemic.

Paper Abstract: In this paper I want to look at a short passage by Basil of Caesarea's homily on ... more Paper Abstract: In this paper I want to look at a short passage by Basil of Caesarea's homily on Ps 1 (Hom. 10) that highlights his hermeneutical patterns as they intersect with Christian virtue. Currently, only a select amount of scholarship presently exists on his reading of Ps 1, and so I will situate my argument within scholarship on Basil's broader reading strategies (Pelikan, Haykin, Hildebrand, Boersma, and McConnell). It is generally assumed that Basil practices both literary and spiritual readings, and his hermeneutical tendencies tend to shift between kinds of literature (à la homilies, letters, Hexaemeron). It is of great interest to differentiate the allegorical and spiritual readings of Basil. Thus, I will assess the hermeneutical practices of Basil's reading of Ps 1 and the integration of virtue and virtue metaphors. I will argue that Basil employs both allegorical and spiritual readings as the means by which the Psalms initially cure the soul and predominantly produce virtue as the meaning of Ps 1. Basil's allegorical and spiritual readings designate the outcome of healing the soul and the heavenly ascent to virtue. In order to prove such thesis, I will situate my argument within broader discussions of Basil's hermeneutics. Second, I will offer a close reading of Basil's Hom. 10 on Ps 1 and give special attention to the kinds of reading patterns and goals of Basil's readings. Last, I will conclude with summary statements of Basil's hermeneutical patterns that will permit further study.

In 2002 Judith Lieu details how persecution and martyrdom help shape early Christian identity by ... more In 2002 Judith Lieu details how persecution and martyrdom help shape early Christian identity by comparing the persecuted to the “Other.” The Didache (c. AD late 1st – early 2nd century) conveys a broadly dualistic worldview of ethics and Christian identity. With a text devoutly committed to ethics, is the Didachist remotely concerned with Christian martyrdom? In relation to Christian identity formation, how does the Didachist convey martyrdom as it intersects with early Christian identity? With a topic rarely considered in early Christian scholarship, I argue that martyrdom and persecution motifs, in the Didache, create a binary identity indicator of one’s commitment to a particular way of life. Either, one is a passive recipient of persecution and on the “way of life,” or one is actively involved in persecuting others and on the “way of death.” Via literary analysis and comparison of text traditions, Did. 1:3–4; 5:2; and 16:3–8 help shape early Christian identity in opposition to the “Other” by using a persecution motif.

Jewish Two-Ways tradition undergoes development over multiple centuries as it functions among Jew... more Jewish Two-Ways tradition undergoes development over multiple centuries as it functions among Jewish and early Christian contexts. Modern Didache and early Christian scholarship will typically discuss the Didache’s Two-Ways tradition (Did. 1–5) in terms of textual influences (e.g., Barnabas) or textual traditions (e.g., Deut 30:15; Ps. 1; 1QS 3–4). For example, Jonathan Draper argues the Didache’s relation with Barnabas is one of polemic and a redirection of the tradition. Kari Syreni, rightly, notes how the Didache “updates” the traditional material from Matthew. Van de Sandt and Flusser note how the Didache retains the influence of 1QS 3–4 but alters the deterministic and dualistic tone. Thus, I will approach these matters similarly by asking how the Didache can both continue and alter the early Christian form of Two-Ways traditions. Rather than observing textual influence or text traditions, I will seek to read the Didache’s version of the Two-Ways as a modification of early Jewish and Christian apocalyptic trajectories. As the Didache is compared to other Two Way traditions, I shall argue that the Didache in fact does alter and reduce nearly all expressions of apocalyptic traditions in its literary frame of the Two Ways traditions. I will examine the ways in which the Didache’s Two Ways frame both continues and alters apocalyptic traditions.

Detailing the relationship between the cult motifs in Hebrews has been a somewhat impossible task... more Detailing the relationship between the cult motifs in Hebrews has been a somewhat impossible task among modern researchers. Currently, no agreement exists on the cosmological locale of atonement and Hebrews scholarship offers at least six competing positions. As an attempt to move towards a general solution, both Jon Lansma in respect to Hebrews scholarship and Marcus Bockmeuhl in respect to general New Testament studies call for Wirkungsgeschichte as a way to help discussions move forward. Thus, Origen of Alexandria, as the earliest interpreter of the Epistle of Hebrews, will be asked where is the cosmological locale of atonement when reading Hebrews. Origen’s reading of cosmology and atonement through the Epistle of Hebrews conveys both a temporal sequence of events so that sacrificial atonement takes place in the heavens as Jesus embodies both victim and high priest. In order to demonstrate this, I will briefly detail Origen’s broader views of cosmology, offer pertinent Origenian readings of Hebrews passages, and analyze two central homilies of Origen about the tabernacle and Day of Atonement.

Explicit and non-explicit biblical traditions emerge in the Didache—c. late 1st to early 2nd cent... more Explicit and non-explicit biblical traditions emerge in the Didache—c. late 1st to early 2nd century document. Much of Didache scholarship has engaged the presence of biblical traditions through means of literary and source dependency. Reception history assesses texts through a different set of questions that allow for literary and oral influence of previous textual traditions, and comments on the function or role of the Bible in later traditions. Thus, a reception history of more clear biblical traditions (Matt 6:9–13; 7:6; Mal 1:11, 14; Zech 14:5) in the Didache offer social, hermeneutical, and ethical readings.

David Moffitt’s 2011 monograph, Atonement and the Logic of Resurrection in the Epistle to the Heb... more David Moffitt’s 2011 monograph, Atonement and the Logic of Resurrection in the Epistle to the Hebrews, has certainly stirred Hebrews scholarship. In 2013, I. Howard Marshall levels a plethora of critiques against Moffitt’s monograph, including why no one else in the early church resembles such position. The following seeks to respond to such criticism via History of Interpretation of Hebrews by asking two questions of Origen of Alexandria’s literature. (1) According to Origen’s reading of the Epistle of Hebrews, where is the locale of atonement? and (2) According to Origen, when does Jesus acquire the position of high priest. These research questions, when asked of Origen, prove to be both continuous and discontinuous with portions of Moffitt’s thesis. For Origen, especially his reading of Heb 4:14 and 9:23–26, (1) atonement is accomplished in the Holy of Holies, which is heaven, and (2) Jesus has always been high priest, even in his pre-incarnation and incarnation position.

Author’s note: anticipate typos, mistranslated items, and/or incomplete translation. This transla... more Author’s note: anticipate typos, mistranslated items, and/or incomplete translation. This translation supports a forthcoming article and my own research on Cyril’s use of Hebrews. However, I would still like to share this translation in hopes that others can benefit by it and/or make the translation better.

Evangelical Quarterly, 2021

Journal of the Evangelical Theological Society, 2017

Biblical Theology Bulletin: Journal of Bible and Culture, 2016

Dead Sea Discoveries, 2016

Ancient Education and Early Christianity

Gnosis: Journal of Gnostic Studies, 2017

Studia Patristica. Vol. CXXIX - Papers presented at the Eighteenth International Conference on Patristic Studies held in Oxford 2019, 2021

Evangelical Quarterly

In second-century Trinitarian thought, some early figures may often overlook the role of the Holy... more In second-century Trinitarian thought, some early figures may often overlook the role of the Holy Spirit in contrast to providing a more secure identity for the Son. This contrast seemingly appears in Justin Martyr’s Dialogue with Trypho. In 2008, Michel Barnes wrote an essay on the early formation of Christian Pneumatology. As Barnes’s argument proceeds, Justin and Trypho focus upon the clarity of language that concerns the Son: (1) a triumphant and (2) suffering Messiah. Yet, with regard to the Holy Spirit, both Trypho and Justin do not appear to question the terminology that one another employ. So, Barnes suggests that both Trypho and Justin maintain a similar pneumatological presupposition that overlaps with Jewish Pneumatology. This article revisits how Justin addresses the pneumatological language in the Dialogue with Trypho and inquires what pneumatological discontinuities exist between Justin and Trypho. Even if Justin coheres with many facets of Jewish pneumatological ideas...

Currents in Biblical Research

This article provides a summary of Didache scholarship over the past 35 years (1983–present). The... more This article provides a summary of Didache scholarship over the past 35 years (1983–present). The review of literature focuses on the individual participants, including notable Didache scholars such as Jonathan Draper and Clayton Jefford, and the field’s respective contributions to Didache research. This article directly considers the vision of the Didache and its role in early Christianity via the literature of participants in Didache research. I consider the individual treatments of numerous Didache scholars and a list of their publications. In the conclusion, I highlight some points of agreement and disagreement to prompt further areas of specific research. I offer four suggestions to continue the work in Didache studies: (1) Wirkungsgeschichte and reception theory; (2) social-scientific methodologies (social identity theory; self-categorization theory); (3) exclusive attention given to H54; and (4) intertextual concerns beyond the Gospel of Matthew and Epistle of James.