5 For example, the inauthentic status of the pastoral epistles is disputed
by Murphy-O’Connor 1996. For a review of the debates about their
authenticity, see Prior 1989: 13–60.
6 From such discrepancies it is often argued that the gospels were com-
posed for different audiences. This is a matter of considerable debate
among contemporary New Testament scholars: for a guide to the
issues, see Stanton 2004: 63–91.
7 Most general works on the Scrolls and translations of them contain
accounts of their discovery and protracted publication history: e.g.
Stegemann 1998: 1–11; Vermes 1999: 1–21.
8 This point is well made by Reed 2000. For a recent example, see
Witherington 1998, which illustrates the world of the Acts of the
Apostleswith images of appropriately first-century artefacts that are
explained by captions like ‘Paul, Priscilla, and Aquila mayhave prac-
tised their trade in a shop likethis’ and ‘A typicalsmall first-century
sailing vessel of the sort that Paul, Barnabas, and Mark would likely
have sailed in to Cyprus or Paul and Luke to Mitylene’ (pp. 546 and
782: emphases added).
4 Messiahs and missions: contexts for the origins
and spread of Christianity1 Good discussions of the issues relating to the film can be found in
Corley and Webb 2004. Various of their contributors emphasize the
extent to which Gibson’s film distorts the details found in the gospels
and relies heavily on the visions of Christ’s passion experienced by the
German nun Anne Catherine Emmerich (1774–1824).
2 For example, Frend 1984, 11–52; Ferguson 1993: 373–546; J. K.
Aitken, ‘Jewish tradition and culture’, in Esler 2000: I, 80–110.
3 There are too many works to mention more than a small sample.
Horsley 1987 provides a thorough analysis, but the idea has been
incorporated into more general studies of Jesus: e.g. Crossan 1991:
168–224; Fredriksen 2000: 79–81, 90–1.
4 Useful guides to the issues may be found in the various essays col-
lected in Dunn 1999.
5 Certainly, we know of forced conversion of Jews at a later date, such
as that which occurred to the entire Jewish population on the island of
Minorca in 418: Bradbury 1996.
NOTES1
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