The Label Hebrew 1 Peter 4:16 and the Formation of Christian Identity

The Christian Body at Work

“…In the remainder of this introductory chapter, I will describe this study's research questions and objectives (1.1), and subsequently briefly sketch the three types of data (or voices) which I am going to consider: first, two main bodies of research literature relevant to the study of Christians at work (1.2); second, empirical data from a study of Christian managers in Switzerland (1.3); and, third, a combination of various sources, or 'hermeneutical lenses', which are themselves not particularly concerned with work contexts, but which help to explore and accentuate the embodied character of a Christian mode of existence (1.4.). In addition to the discussion of the types 1 1 On the role of executions in Christian identity formation, see Horrell (2007) and chapter 5 of the present study.…”

“…According to Acts (11:26), "it was in Antioch that the disciples were first called Christians". The status which the recipients of the message of Jesus obtained is aptly described with the term "Christians" since the term "Christians", in the context of its historical emergence, refers to the followers of Christ as those who belong to or are allegiant to Christ (see Horrell 2007:362, Grundmann et al 1973, and also Bile & Gain 2012, Blass 1895, and Spicq 1961.…”

“…57 See also Fischer (1994:188) on "die ganze leidige Diskussion darüber, ob es eigene ‚christliche' Normen gibt". 58 See Horrell (2007Horrell ( , see also 2013Horrell ( , 2002 usage displays is not unlike the normativity that comes with the use of the label by contemporary Christian business managers, in that it promotes an understanding of what being a Christian is about (see 6.1), in which being a Christian is highly relevant for one's conduct. In this light, it is not clear what purpose the insistence on universally valid ethical normativity, which itself (or at least its explication) is not specifically Christian (see Rich 1984:242), serves.…”

“…David Horrell (2007Horrell ( , see also 2013Horrell ( , 2002, drawing upon Pliny's correspondence with Trajan (around 111-112 C.E. ), describes the situation where "Christians are coming to trial for their faith" (2007:370).…”

Suffering from a Critical Oversight: The Persecutions of 1 Peter within Modern Scholarship

“…Rather than going back to the ‘official’ view of persecution, however, this trend appears to have picked up where the emerging position of the nineteenth and early twentieth centuries left off. In this way, it marks a ‘median’ position between the two traditional approaches (recent proponents include: Goppelt 1993: 38-39, 41-45; Schutter 1989: 11-17; Feldmeier 1992: 105-32; 2008: 2-13, 225; Molthagen 1995; Horrell 2007: 370-76; 2008: 53-59; Holloway 2009: 4-5, 40-73; Williams 2010). There are two areas, in particular, which seem to set the views of this group apart: (a) the legal culpability of Christians following the Neronian persecution; and (b) the nature and possibility of legal actions against Christians.…”