One Form of Social Exchange or Two? “Euergetism,” Patronage, and Testament Studies

Joubert, Stephan

doi:10.1177/014610790103100104

Cited by 7 publications

(3 citation statements)

References 6 publications

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“…Something similar to Eilers' argument has also been advanced by biblical scholar Stephan Joubert (2001) who argues that Greek euergetism or benefaction never took on the specific forms of patronage characteristic of the elite Roman world. He maintains that though in general terms they may look the same, at a lower level, while overlapping somewhat, they are distinct.…”

Section: Possible Differences Between Greek and Roman Patronagementioning

confidence: 68%

“…Schol arship on the social structures of patronage, and on the practice of patronage in Greece and Rome is plentiful (on social structures, Gellner & Waterbury; Eisenstadt & Roniger; Elliott with extensive further bibliography; on Greco-Roman society, De Ste. Croix; P. White; Saller 1982Saller , 1983Krause;Wallace-Hadrill;Forbis;Eilers;Lomas & Cornell) More recently, there has been a growing amount of literature on early Christian patronage as well (Chow; Whelan; deSilva; Joubert 2000Joubert , 2001Harrison;Crook 2004a;Neyrey 2007). Much of the latter has focused on the figures of God and Jesus as patrons, or Jesus as broker of God's patronage.…”

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confidence: 99%

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The Politics of Patronage and the Politics of Kinship: The Meeting of the Ways

Osiek

2009

Biblical Theology Bulletin: Journal of Bible and Culture

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Scholarship on patronage in the ancient Mediterranean world abounds but is not unanimous in its understanding of how the patronage system worked, how it was present in the pre-Roman Greek world, and what were the differences, if any, in how it functioned in the Roman West and East. Moreover, little is known about how the system worked among non-elites. In two of Paul's relationships, with Philemon and with Phoebe (Rom 16:1-2), we can see the informal patronage system at work among friends with common community ties.

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Section: Possible Differences Between Greek and Roman Patronagementioning

confidence: 68%

mentioning

confidence: 99%

The Politics of Patronage and the Politics of Kinship: The Meeting of the Ways

Osiek

2009

Biblical Theology Bulletin: Journal of Bible and Culture

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“…In his socio-historical studies, Joubert (2000Joubert ( , 2001 focussed on benefaction (or euergetism) and patronage in the ancient Greco-Roman world to determine if they are one or two different forms of social exchange. Most researchers, according to Joubert, use the terms patronage and euergetism interchangeably for the relationship between socially unequal individuals (or groups) in which an exchange of different resources occurs.…”

Section: Reflection On An African Engagement With Patronagementioning

confidence: 99%

Engaging with patronage and corruption in a corona-defined world

Nel

2021

HTS Teologiese Studies/Theological Studies

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The background of this article is the ethical challenges presented by patronage that has been highlighted by the present coronavirus disease 2019 (Covid-19) pandemic. The aim of the article is to understand the role patronage plays in Africa from the perspective of a relevant African hermeneutic. Like many studies undertaken in an African setting, it uses a comparative methodology to create a dialogue between a socio-historical textual analysis of the biblical text and the socio-economic and religio-cultural realities of African contexts. It specifically uses an analogical paradigm that compares the reception of the biblical tradition in a specific historical critical context to its reception in modern-day African contexts. The result of the comparison is that the misuse of patronage is engaged from the perspective of the response of early Christian writers to patronage in the 1st century. This initial exploration has indicated that an analogous comparative approach has the potential to provide deeper insights in understanding the relationship established by patronage in African contexts. The conclusion is that in its engagement with patronage in Africa, the church must encourage its members to ask if it establishes parasitic or exploitative relations, if it is beneficial to the whole society over an extended period of time and if a clear distinction is made between public (offices) and personal resources. Ultimately, it needs to be asked if benefaction reflects the will of God and enhances the reputation of the congregation of God.Contribution: The contribution of the article is in clarifying the potential analogical comparisons for studying the Bible in Africa and for the formulation of a critical African ethic.

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BTB Readers Guide: Loyalty

Crook

2004

Biblical Theology Bulletin: Journal of Bible and Culture

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This article looks at the nature of ancient loyalty, stressing its external (relationship) as opposed to its internal (emotional) features, and confirms this through an analysis of loyalty within three types of Graeco-Roman patronage— client kingship, manumission, and relationships with philosophical teachers. It then looks at examples of loyalty in the First and Second Testaments, noting the extent to which the former are similar or different from the latter, and makes some observations concerning the vocabulary of biblical loyalty.

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One Form of Social Exchange or Two? “Euergetism,” Patronage, and Testament Studies

Cited by 7 publications

References 6 publications

The Politics of Patronage and the Politics of Kinship: The Meeting of the Ways

The Politics of Patronage and the Politics of Kinship: The Meeting of the Ways

Engaging with patronage and corruption in a corona-defined world

BTB Readers Guide: Loyalty

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