Meals in the Greco-Roman World Research Papers (original) (raw)

In Matt 9:10-13, the disciples of Jesus are asked why their master eats with tax-collectors and sinners. Both the question and the threefold answer are analysed in this study. Wisdom traditions prescribe Torah teachers not to engage with... more

In Matt 9:10-13, the disciples of Jesus are asked why their master eats with tax-collectors and sinners. Both the question and the threefold answer are analysed in this study. Wisdom traditions prescribe Torah teachers not to engage with blatant sinners. This approach becomes contested in the first century C.E., as is clear from Pharisaic disputes on sinners and tax-collectors. In his answer, Jesus characterises himself as the divine doctor, who stirs the capacity to repentance by his sheer presence. The quote of Hosea functions as a legal justification of this strategy. Hos 6:6 points to the concept of good works, benevolent actions that save even blatant sinners.

Meals are hot. Eucharistie en Avondmaal, maar ook onze dagelijkse praktijken van eten en drinken hebben de laatste jaren volop de aandacht in wetenschappelijk onderzoek. Af te lezen aan het aantal eetclubs, buurtmaaltijden,... more

Scholars usually take for granted that the sectarian members of the Qumran movement ate their common meals in full purity at a level that is often compared to that of the priests serving in the temple. This assumption rests on the... more

Scholars usually take for granted that the sectarian members of the Qumran movement ate their common meals in full purity at a level that is often compared to that of the priests serving in the temple. This assumption rests on the interpretation of hatohorah, “the purity,” as pertaining to common meals. But a careful study of a range of texts, including the important Tohorot A, leads to a more nuanced picture. Accordingly, it is important to distinguish between the common,
everyday meals of the movement and the special meals. Whereas a mild level of impurity of the participants was accepted at the ordinary type of communal meals, special meals required purity. Even at these pure meals, there were variations concerning the required level of purity
depending on the occasion.

There is no serious doubt that the Christian eucharist was originally celebrated in the context of an evening communal meal. It is equally clear that in time the thanksgiving over bread and wine became an entirely independent liturgical... more

There is no serious doubt that the Christian eucharist was originally celebrated in the context of an evening communal meal. It is equally clear that in time the thanksgiving over bread and wine became an entirely independent liturgical event celebrated largely in the morning, while communal banquets (sometimes referred to as agape meals or love-feasts) continued separately. Conservative and revisionist accounts of liturgical history depart fairly rapidly and radically, however, on how and when sacramental ritual and substantial banquet became separate events and practices.

Excerpt: "What makes this book noteworthy is Dennis Smith’s development of a “superordinate category,” to which both Christian and non-Christian materials can be compared (see J. Z. Smith, Drudgery Divine [University of Chicago Press,... more

Excerpt: "What makes this book noteworthy is Dennis Smith’s development of a “superordinate category,” to which both Christian and non-Christian materials can be compared (see J. Z. Smith, Drudgery Divine [University of Chicago Press, 1990]). Dennis Smith’s superordinate category is successful because it has both identifiable features and flexibility, allowing for the detection of similarity and difference requisite for any comparison."

Accounts of Eucharistic origins have usually been driven by concern to establish the genealogy of later liturgical practices, and reflect broader narratives of early Christian history as either smooth transition or radical fall from... more

Accounts of Eucharistic origins have usually been driven by concern to establish the genealogy of later liturgical practices, and reflect broader narratives of early Christian history as either smooth transition or radical fall from primitive ideals. A more comprehensive account of early Eucharistic practice must give attention to Greco-Roman meal con- ventions, acknowledge the diversity of form and meaning in early Christian meals, and be more cautious about grand narratives. It would allow for consideration not only of the explicit theologies of prayer texts, but of implicit meanings involved in ritual, foods and other elements of meals. Such an emerging new paradigm may provide both a more adequate narrative of the development of the Christian Eucharist in classical historical terms, and richer interpretations of meals as a key aspect of early Christian practice.

Suggests that Didache 14, which seems to replicate earlier chapters, is not eucharistic

This paper will seek to understand the context of first century Greco-Roman meal culture. As a conclusion, it will provide evidence that proves that, based on religious, social, and political meals across first century Mediterranean, the... more

This paper will seek to understand the context of first century Greco-Roman meal culture. As a conclusion, it will provide evidence that proves that, based on religious, social, and political meals across first century Mediterranean, the Christian church was not unfamiliar with worship and unity through religious banquets. As a result, members of the Christian church in Corinth abused the Eucharist in light of their erroneous grasp—namely due the cultural and religious influence that came from their understanding of δεῖπνον and συμπόσιον.

Christians used to gather around the table for a full meal in the style of the Roman Symposium. They did so because it was culturally normal and a way to tell the Jesus story. Over the first four centuries the full banquet meal held on... more

Christians used to gather around the table for a full meal in the style of the Roman Symposium. They did so because it was culturally normal and a way to tell the Jesus story. Over the first four centuries the full banquet meal held on Saturday evening becomes the Eucharistic Rite of only bread and cup on Sunday morning. This is a brief examination of some of the historical and cultural realities that led to this shift.

The New Testament writings themselves provide only a little evidence for meal nomenclature. “Lord’s supper” (1 Cor 11:20) has been given a unique emphasis by modern interpreters; some claim it was widespread or even prevalent in earliest... more

The New Testament writings themselves provide only a little evidence for meal nomenclature. “Lord’s supper” (1 Cor 11:20) has been given a unique emphasis by modern interpreters; some claim it was widespread or even prevalent in earliest Christianity. Yet despite Paul’s use of the term, there is no (other) clear instance of “Lord’s Supper” as the name for a distinctive meal of the kind later and more commonly known as “Eucharist” in first three centuries CE. A more adequate account of nomenclature for communal meals in those Christian communities belongs among various elements of the quest for a fuller description of the historical reality of those meals.

The aim is to study ancient fountains in their architectural context, in the belief that the context will reveal their function in the dwelling. This article first analyzes the fountain structures and examines the relationship between... more

The aim is to study ancient fountains in their architectural context, in the belief that the context will reveal their function in the dwelling. This article first analyzes the fountain structures and examines the relationship between each structure and the architecture. Through this approach, it is possible to reach some conclusions of more general value, concerning the function of central parts of Roman houses.

Jesus' attitude towards purity practices is a hotly debated issue. The majority of scholars argue that Jesus challenged purity halakhah in some way. One of the proofs cited to support the position that Jesus allegedly disregarded purity... more

Jesus' attitude towards purity practices is a hotly debated issue. The majority of scholars argue that Jesus challenged purity halakhah in some way. One of the proofs cited to support the position that Jesus allegedly disregarded purity laws is that he ate with " tax collectors and sinners. " Whereas purity concerns are not explicit on the story level in the texts, many scholars still find Jesus' actions contradictory to the norms. This paper discusses if purity plays a part, and if so how, in Jesus' sharing meals with people considered sinners. As I will show, purity concerns only play a minor role in Jesus' meal practice and there is nothing in his behaviour that indicates that he somehow challenged purity norms, only social norms.

Over the last century, with the explosion of research in the areas of New Testament Study and the liturgy of the early church, there has been significant discussion of the origins of the central act of Christian worship: the celebration... more

Over the last century, with the explosion of research in the areas of New Testament Study and the liturgy of the early church, there has been significant discussion of the origins of the central act of Christian worship: the celebration of the Eucharist. Early on, there were attempts to identify the origin of the eucharistic anaphora within a specific Jewish prayer, the Birkat HaMazon, while more recent scholarship has attempted to situate the origin of the Eucharist within broader Greco-Roman banquet customs. By and large, the connection between the Eucharist and the Passover has been disregard or, where it is considered, situates the eucharistic prayer in the context of Grace After Meals, thus creating a circumstance of difference without distinction. This paper proposes that, despite the textual difficulties of situating the Last Supper in the context of a Passover, the Pesach liturgy may provide insight into the way the early Eucharist may have been celebrated, not by looking at a specific prayer, but in the didactic elements of the Pesach Seder.

are discussed from the perspective of ritual studies, specifically from the perspective of ritual failure and ritual negotiation. After outlining the appertaining analytical models, drawing on the thought of Roland Grimes and scholars... more

are discussed from the perspective of ritual studies, specifically from the perspective of ritual failure and ritual negotiation. After outlining the appertaining analytical models, drawing on the thought of Roland Grimes and scholars working in his footsteps, it is argued that 1 Cor 11:17-34 can well be understood as an argument arising from (perceived) ritual failure on the part of the Corinthians that fits a number of Grimesian categories. Next, it is argued that Paul seeks to correct, or rather "renegotiate, " the Corinthian ritual by drawing on the narrative that governs the ritual's significance. By analyzing 1 Cor 11:17-34 from this perspective, it is argued that it is highly likely that Paul's concerns, as he formulates them there, stem from a reconsideration of the meaning of the ritual of the Lord's Supper, prompted by ritual failure and given rise to a renewed formulation of the ritual's meaning and purpose. Thus, this article offers a more refined understanding of how the conflict over the Lord's Supper functions as a conflict over ritual and how Paul's remarks in 1 Cor 11:17-34 relate to specifically the ritual aspects of the Lord's Supper.

The fact that private fountains surpass public fountains greatly in number is one of the conclusions of this paper, which also concerns the delivered quantity of water. The private fountains, and the revelation of their non-domestic... more

The fact that private fountains surpass public fountains greatly in number is one of the conclusions of this paper, which also concerns the delivered quantity of water. The private fountains, and the revelation of their non-domestic display function, have produced knowledge that is incompatible with the modern urbanistic approach of how water supply to an ancient city should be viewed and understood.

A small one degree shift is needed to argue against a Risk board approach of the Christian journey. With the life, death, and resurrection of Jesus, a whole new created order is in the process of being made present amongst us. In this... more

A small one degree shift is needed to argue against a Risk board approach of the Christian journey. With the life, death, and resurrection of Jesus, a whole new created order is in the process of being made present amongst us. In this Risk illustration, the whole board is already won by Jesus. The whole world is his kingdom. In reality, the entire cosmos belong to him. There is nothing to be won, there is no agenda to be championed; rather Jesus has already won the board. Our responsibility is living into and sharing that reality. The questions become, "How is one to live in this Kingdom of God reality?" and "What images did Jesus use to explain what this kingdom looked like?"

This article suggests an alternative to the common formal approach to Roman gardens. Traditional research has considered how the gardens were laid out and how they were planted, more important than which functions they filled. Here... more

This article suggests an alternative to the common formal approach to Roman gardens. Traditional research has considered how the gardens were laid out and how they were planted, more important than which functions they filled. Here function refers to their use in relation to the architectural whole they are a part of, and not to the general distinction between "ornamental" and "domestic" gardens. To gain more understanding of their function, the author points to the evidence of the finds from gardens, which apart from sculpture, has seldom attracted much interest. (Summary on pages 96-97).

The shape shifting of Dionysus: When metamorphoses from myths appear in Greek and Roman art, it is for the most part only the central moment that is indicated, and the physical change in shape is left to the imagination of the viewer.... more

The shape shifting of Dionysus: When metamorphoses from myths appear in Greek and Roman art, it is for the most part only the central moment that is indicated, and the physical change in shape is left to the imagination of the viewer.
This study will point out, by means of a Roman monument, the possibility that water and fountains could represent one particular metamorphosis; the self-willed transformation of a god. The fountain as such may solve the artistic problem of how to represent a perpetually recurring metamorphosis and would in itself realize that metamorphosis by means of its iconography and water.

The explanation of 1 Cor 11:14-37, that Corinthian meal practice involved either peer benefaction (wealthy members providing the meal), or eranistic practices (members each contributing differing amounts and qualities of food), and the... more

The explanation of 1 Cor 11:14-37, that Corinthian meal practice involved either peer benefaction (wealthy members providing the meal), or eranistic practices (members each contributing differing amounts and qualities of food), and the late arrival of the poorer members, is flawed in several respects. This paper uses data from Graeco-Roman associations to show that association meals were rarely funded by endowments or peer benefaction on a continuing basis, and there is no evidence of eranistic practices. The idea that poorer members typically arrived late at meals is based on anachronistic views of the structure of labor and on ambiguities in translations of προλαμβάνειν in 11:21. The disturbances at the communal meal, like those typical of association meals, likely involved competitive behavior that used differential allotments of food to assert status and privilege.

Although few Christians were likely to suffer the most violent consequences of persecution under the Roman Empire, the experiences of those imprisoned, tortured, or killed were significant far beyond the lives of the individuals... more

Although few Christians were likely to suffer the most violent consequences of persecution under the Roman Empire, the experiences of those imprisoned, tortured, or killed were significant far beyond the lives of the individuals concerned. These living martyrs took on a significance that was important for the whole of Christian identity, becoming spiritual patrons dispensing grace, or exemplars of an alternative mode of life. The question of whether and how to feed these prisoners became a crucial one for the rest of the Carthaginian Church.

The Epistle of James is not commonly seen in relation to early Christian common meals. At the same time, the work is preoccupied with the common life of an early Christian community, which in turn was, generally speaking, closely related... more

The Epistle of James is not commonly seen in relation to early Christian common meals. At the same time, the work is preoccupied with the common life of an early Christian community, which in turn was, generally speaking, closely
related to the way in which it celebrated its meals. In other words, ethics, ecclesiology, and etiquette were closely related. Based on this consideration, this essay attempts to relate aspects of the epistle to symposiastic conventions as they were
known in the first-century Mediterranean world.

Activities undertaken by the Polish-Egyptian Conservation Mission to Marina el-Alamein in 2016 included research and conservation in the public district of the ancient town as well as in private houses. Work focused foremost on research,... more

Activities undertaken by the Polish-Egyptian Conservation Mission to Marina el-Alamein in 2016 included research and conservation in the public district of the ancient town as well as in private houses. Work focused foremost on research, conservation and exhibition of monuments in the central town square, especially the remains of a peristyle adjacent from the east, and the southern portico of the square itself. Research and conservation continued also in the area north of the central square, concentrating on the remains of public baths dating from the Hellenistic period and, on the south, on the remnants of Roman baths in use from the 2nd to the 3rd century AD. Maintenance conservation was carried out in private houses, in both baths complexes and in the eastern and southern area of the central square.

For all people, food plays a role in everyday life. While some who are busy may see food as simply a means of subsistence, meals have a deeper meaning in most cultures, including those found in the Bible. Meals can be associated with... more

For all people, food plays a role in everyday life. While some who are busy may see food as simply a means of subsistence, meals have a deeper meaning in most cultures, including those found in the Bible. Meals can be associated with issues like a deep concern for the poor and the value of community sharing amongst followers of Christ. Another biblical aspect is the use of meals for the purpose of missions. With so much time spent on the repast, it is not a surprise that Jesus used the mealtime—in addition to communion with believers—to transfer the gospel message to unbelievers. Meals are a good way to do evangelism.

This article reviews the current state of affairs regarding our knowledge on eating habits and dietary proportions in the Roman world. The narrative is centred on the main components of the ancient diet: cereals, wine, olive oil, meat,... more

This article reviews the current state of affairs regarding our knowledge on eating habits and dietary proportions in the Roman world. The narrative is centred on the main components of the ancient diet: cereals, wine, olive oil, meat, fish, vegetables, fruits and pulses. Focal points in the discussion are food types and calories. The author integrates literature, archaeology and natural sciences, and devotes particular
attention to the possibilities and constraints of our datasets. What emerges is a complicated picture in which it remains difficult to answer basic questions and to identify general patterns. By offering a series of thinking tools, however, the article provides a new framework for researchers to increase our understanding of the classical diet in the future.

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means-for example, electronic, photocopy, recording-without the prior written permission of the... more

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means-for example, electronic, photocopy, recording-without the prior written permission of the publisher. The only exception is brief quotations in printed reviews. Library of Congress Cataloging-in-Publication Data is on file at the Library of Congress in Washington, DC. All translations of Scripture and other ancient writings are the author's own unless otherwise indicated.

The rare attestations of the greek and latin terms for 'breakfast' (ariston, ientaculum), mostly concentrated in text of 'low' literary genres (satires, epigrams), do not allow us to have a precise idea of this meal, which was not... more

The rare attestations of the greek and latin terms for 'breakfast' (ariston, ientaculum), mostly concentrated in text of 'low' literary genres (satires, epigrams), do not allow us to have a precise idea of this meal, which was not preceived as a codified 'meal' such as dinner. So it should be private, frugal, not interesting from a literary point of view.

There are very seldom taps in the domestic areas of the houses; rather the water, artistically displayed, meets a visitor in the atrium. In peristyles or gardens, many different types of fountains have been documented, but triclinia... more

There are very seldom taps in the domestic areas of the houses; rather the water, artistically displayed, meets a visitor in the atrium.
In peristyles or gardens, many different types of fountains have been documented, but triclinia gathered around small water basins seem to have been especially popular.