388 Aaron P. Johnson
Kimber Buell, Denise. 2005.Why This New Race? Ethnic Reasoning in Early Christianity.New
York: Columbia University Press.
Lieu, Judith. 2002.Neither Jew nor Greek? Constructing Early Christianity. London: T&T Clark.
Lieu, Judith. 2004.Christian Identity in the Jewish and Graeco-Roman World. Oxford: Oxford
University Press.
Maas, Michael. 2003. “‘Delivered from their Ancient Customs’: Christianity and the Question
of Cultural Change in Early Byzantine Ethnography.” In Kenneth Mills and Anthony Grafton,
eds.,Conversion in Late Antiquity and the Early Middle Ages, 152–88. Rochester: University of
Rochester Press.
Mayerson, Philip. 1978. “Anti-Black Sentiment in theVitae Patrum.”HTR, 71: 304–11.
Olster, David. 1995. “Classical Ethnography and Early Christianity.” In Katharine B. Free, ed.,
TheFormulationofChristianitybyConflictthroughtheAges, 9–31. Lewiston, NY: Edwin Mellen
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geten und seine Vorgeschichte. Tübingen: Mohr.
Rokeah, David. 1982.Jews, Pagans and Christians in Conflict. Leiden: Brill.
Von Harnack, Adolf. 1962. “The Tidings of the New People and of the Third Race.” In Adolf von
Harnack, ed.,The Mission and Expansion of Christianity in the First Three Centuries.Trans.J.
Moffat, 240–78. New York: G. P. Putman’s Sons.
Wan, Sze-kar. 2009. “To the Jew First and Also to the Greek: Reading Romans as Ethnic Con-
struction.” In Nasrallah and Schussler Fiorenza, eds.,Prejudice and Christian Beginnings: Inves-
tigating Race, Gender, and Ethnicity in Early Christianity, 129–55. Minneapolis, MN: Fortress
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FURTHER READINGOlster (1995) is essential for any study of ethnicity and early Christianity; the important studies of
Lieu (2002, 2004) and Kimber Buell (2005, with bibliography of her earlier work) must likewise
remain fundamental. While there seems to be a burst of scholarly energy on the subject of ethnicity
and the New Testament (of varying quality), Johnson Hodge (2007) offers a sensible and readable
survey of the most salient features. Johnson (2006a) has sought to provide a model for sustained
analysis of “ethnic argumentation” in a single ancient text. The continued importance of ethnicity
and ethnography for Byzantine Christianity has been admirably treated by Maas (2003; also see
Kaldellis 2013). In spite of the significance of skin color and phenotypical identity markers in the
modern world (especially the Americas), substantial work remains to be done on this area of early
Christian racial thinking, though important work has sporadically appeared: Mayerson (1978);
Courtès (1979); Byron (2002) (see, however, review atCatholic Historical Review91 [2005],
510–11); Johnson (2006c).
Byron, Gay L. 2002.Symbolic Blackness and Ethnic Difference in Early Christian Literature. Lon-
don and New York: Routledge.
Courtès, Jean Marie. 1979. “The Theme of ‘Ethiopia’ and ‘Ethiopians’ in Patristic Literature.” In
Jean Devisse, ed.,The Image of the Black in Western Art, II.1, 9–32. New York: W. Morrow.
Johnson, Aaron P. 2006a.Ethnicity and Argument in Eusebius’Praeparatio Evangelica. Oxford:
Oxford University Press.
Johnson, Aaron P. 2006c. “The Blackness of Ethiopians: Classical Ethnography and Eusebius’
Commentary on the Psalms.”HTR, 99: 179–200.