After Paul, Silvanus and Timothy left Thessalonica, members of the fledgling Christ group in that city experienced death within their social network. Opinions differ as to whether the authors’ comments in 1 Thess 4.13–18 are addressing puzzlement internal to the Christ group alone, or whether these recent deaths also played into the wider discourse of the city. In addressing this issue, I adopt the view, propounded especially by Richard Ascough, that the Thessalonian Christ group had its origins in a civic association. In contrast to Ascough, I propose that the association did not undergo a complete ‘conversion’ to a new deity; instead, it experienced a rupture in its membership, with some members splitting off to form a new assembly of Christ-devotion. This ‘ruptured association’ scenario offers a different explanation than Ascough's regarding the issue the authors of 1 Thess were addressing in 4.13–18. The argument draws upon comparanda from the database of Greco-Roman associations and offers an interpretation in closer alignment with the primary emphasis of the text.

During the first and second centuries of the Common Era the Christ cult spread from rural Palestine to the large cities of the Empire. This article draws insights from social network theory and from epidemiology, arguing that the Christ cult was not a simple contagion, spread by simple contact, but a ‘complex contagion’ that required persuasion, especially because adherence to the Christ cult entailed potential social costs and demanded high signalling costs.

In his first letter to the Thessalonians, Paul addressed the occasion of deaths among Christians with stock arguments of the consolatory genre, without using the typical epistolary structure associated with consolation in ancient handbooks of letter-writing. It is demonstrated that three of Seneca the Younger's letters also employed stock arguments of consolation, but did not follow the usual structure for a letter of consolation. Using Seneca's letters as a test case for what constituted pagan ideas of consolation, we highlight some compelling reasons for reading First Thessalonians as a letter of consolation, a reading that offers some new insights into the passage on the right Christian attitude towards death in 1 Thess 4.13–5.11.

The phrase ‘Peace and security’ in 1 Thess 5.3 has traditionally been understood as an echo of the OT prophetic warnings (Jer 6.14; Ezek 13.10; Mic 3.5) against false claims of peace. Stronger evidence exists, however, that the apostle is making use of a popular theme of the imperial Roman propaganda machine. The Romans vigorously promoted themselves through various public media as those who provided not only ‘peace’ but also ‘security’, thereby providing a closer parallel to Paul's statement in 5.3 than any OT text. This essay reviews four kinds of evidence—numismatic, monumental, inscriptional and literary—in order to demonstrate in a decisive fashion that the phrase ‘peace and security’ involves an allusion not to prophetic warning but to Roman political propaganda.

1 Thessalonians 4.16–17 has occasioned much scholarly speculation regarding Paul's conception of the resurrected body, the character of those caught up in Christ, the ultimate fate of those who are caught up in the air, and Pauline eschatology in general. The interpretation of the passage may be illuminated by comparison with rabbinic traditions in which the righteous escape judgment and destruction in Sheol by flying and being borne aloft by clouds, traditions that, given Paul's Jewish heritage, could well stand in the background of 1 Thess 4.16–17.

In einer exzellenten Studie hat B. R. Gaventa unlängst Bilder der Weiblichkeit in der paulinischen Theologie erörtert. Sie beginnt dabei mit einer Besprechung von 1 Thess 2.7b, entscheidet sich für die lectio difficilior νήπιοι statt ἤπιοι, und zwar sowohl aus textkritischen Gründen als auch aufgrund der Verwendung des Lexems νήπιος bei Paulus. So wäre ‘infant’/Kleinkind bzw. unmündig zu lesen und τροϕός als ‘nurse’/Kindermädchen bzw. ‘wet nurse’/Amme zu verstehen. So kommt man zu folgender Textfassung:

1. 2.7b άλλά ἐγενήθημεν νήπιοι ἐν μέσῳ ὑμῶν

2. 2.7 ὡς ἐάν τροϕὸς θάλπῃ τὰ ἑαυτῆς τέκνα.