What do you do with your democracy? (Herodotus strikes again!)

Introduction

Democracy: the rule of the people; or the rule that is partially in the hands of the people. Some people are struggling for democracy right now. Some people live in a democracy but don’t fully appreciate it, because they haven’t lived under other forms of government. Others appreciate democracy but don’t know how to live it effectively.

 

This raises a few questions: what is the best form of government? Does it make any difference? Interestingly, these questions are actually quite ancient. 

 

In this video, we are going to consider a brilliant text from antiquity written by Herodotus, a Greek historian from fifth-century BCE. In this text Herodotus describes a group of Persians who are debating about three types of government: monarchy[1], oligarchy, and democracy. 

You can find the text here: Herodotus’s Histories, Book 3, chapters 80-86. 

Which one is the best for Persia? Which one did they choose? Why did it matter to Herodotus? And what does it matter to us? 

 

For more, please watch the video. 

Other important texts mentioned in the video: See especially Plato, Rep. 1.338e; Books 6 and 8, specifically VIII.1–VIII.5. 543a–550c. Timocracy; VIII.6–VIII.9. 550c–555b. Oligarchy; VIII.10–VIII.13. 555b–562a. Democracy; VIII.14–IX.3. 562a–576b. Tyranny.

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[1] Synonyms: autocracy = a system of government by one person with absolute power. Tyranny = cruel and oppressive government or rule.

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Identity crisis or construction? A Radical Word from the Past

In this video, we look at how the apostle Paul uses lists of opposites to help his readers to think about how they can live in harmony despite their differences. We notice how Paul’s way of thinking was very radical for his times. How does it speak us today? (Note: when the video came out, this topic was -- and still is -- a very sensitive issue; I promise you that I prepared this reflection before the murder of George Floyd.) Although the three texts were written by Paul for Christian communities in the first century, I think they encourage society at large to reflect on life lived together. The key principle underlined by the three lists is expressed succinctly in this verse: "For there is no distinction between Jew and Greek; the same Lord is Lord of all and is generous to all who call on him (Rom. 10:12)." For a discussion of a punishment decree against shepherds in SEG 58 (2008), 1504 Dionysopolis and Hierapolis, ca. 250 AD, see Lukas Bormann, “Barbaren und Skythen im Lykostal? Epigraphischer Kommentar zu Kol 3,11» in Thomas Corsten, Markus Öhler, and Jozef Verheyden. Epigraphical Evidence Illustrating Paul's Letter to the Colossians. Wissenschaftliche Untersuchungen Zum Neuen Testament 411. Tübingen: Mohr Siebeck, 2018, p. 161–98, here 179. Some might enjoy this article: “Neither Jew nor Greek, Slave nor Free, Male and Female” by Karin Neutel originally appeared in the January/February 2018 issue of Biblical Archaeology Review. It was first republished in Bible History Daily on January 12, 2018. @l-archaeology-review/44/1/16 About the Scythians: Josephus writes about the Scythians: “Now, as to the Scythians, they take a pleasure in killing men, and differ little from brute beasts.” 41. Josephus, Ag. Ap. 2.38 §269. See Karen S. Rubinson, “Scythians,” in ABD, 5:1056–57.

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How old were you when the Persians came? (Coronavirus 3rd week)

Co-edited book on Luke-Acts and ancient historiography

We are happy to announce the publication of contributions to our international colloquium on Luke-Acts and ancient historiography, which took place at the University of Fribourg in September 2017 (see program).

Book description:


English: In biblical research, consensus is rare. Formulated by Dibelius at the beginning of the 20th century, the thesis that Luke is “the first Christian historian” is one such. Among the authors of the New Testament, Luke is alone in tracing the future of the Church after Easter, composing a two-volume work (B.W. Bacon ; H.J. Cadbury). If this action is original, it does not escape influences from ancient historiography. It is to explore these links that this volume is dedicated.

French: Dans la recherche biblique, les consensus sont rares. Formulée par Dibelius au début du xxe siècle, la thèse qui fait de Luc « le premier historien chrétien » en est un. Dans le Nouveau Testament en effet, l’auteur à Théophile est le seul à retracer le devenir de l’Eglise au lendemain de Pâques, composant une œuvre en deux tomes : « Luc-Actes » (B.W. Bacon ; H.J. Cadbury). Si ce geste est original, il n’échappe toutefois pas aux influences et dépendances face aux pratiques anciennes d’écriture. C’est à explorer ces liens que se consacre le présent volume, fruit d’un colloque organisé en 2017 à Fribourg. Entre reprises et développements des modèles et pratiques littéraires de l’Antiquité, l’écriture de Luc,
l’historien, est ainsi profilée.

To order this book: go to Amazon or LIT Verlag

Abstract of my contribution:

Daniel Marguerat describes Saint Luke's writings as being at the crossroads of two historiographies, Jewish and Greek. Indeed, Luke helped to clear a new road of historiography, which is both Greek and Jewish and without any apparent complex about it. In fact, the way Luke brings these two roads together is multidimensional. One key aspect is through his representation of the divine in a fresh way that brings the two roads together in order to make sense of the past, for the interest and benefit of an international audience. This manner of writing history may be considered a subgenre, ‘prophetic historiography’, one that includes the divine from the historian’s own worldview as a central part of the narrative’s argumentation. This essay then proposes this subgenre as a research tool for exploring historians with a retrospective prophetic role in their own societies. This conceptual link is a key part of a broader writing project that explores this history-writing sans complexe as manifest in the writings of two fathers of historiography, Herodotus and Luke. In the latter part of the article, it will be suggested that Luke sought not only to imitate the tradition that Herodotus established, but also to culminate effectively Jewish and Greek historiographical traditions.
Morgan, James, "Prophetic historiography: Definition and relevance for Herodotean and Lukan research" in Le corpus lucanien (Luc-Actes) et l’historiographie ancienne : quels rapports ?, S. Butticaz, L. Devillers, J. M. Morgan et S. Walton (sous dir.), Zurich, LIT, 2019, 69–95.

Women and prophecy in Herodotus and Luke: my contribution to the Festschrift for Max Küchler

It was a pleasure to contribute a chapter to honor our colleague Max Küchler on his 75th birthday. Here's a short description of my contribution:

In the Greek historiographical tradition, Herodotus and Saint Luke stand out in a few ways from historians of their times. One way is their inclusion of women in their histories, both quantitatively and qualitatively. Another way is their substantial
inclusion of the divine sphere as a part of their descriptions of human history. Th is essay then explores the link between these two interests: women and the divine. For the limits of this contribution, the comparison will be on the narrative significance of women in relation to divine communication. Additionally, the encounter of the Pythian tradition and the Christian prophetic tradition in the Acts of the Apostles will be examined as well as later developments in early church history.

For more info:

Morgan, James M., "Marvelous Women of Prophecy in the Narrative Strategies of Herodotus’s Histories and Luke-Acts" in Sprachbilder und Bildsprache. Studien zur Kontextualisierung biblischer Texte. Festschrift für Max Küchler zum 75. Geburtstag, NTOA / StUNT 121, M. Lau, K. M. Schmidt et T. Schumacher (sous dir.), Göttingen, Vandenhoeck & Ruprecht, 2019, p. 423–455.