outsiders into Roman society. Not until the very recent studies of Harrill (1995) and Callahan (1997) did New Testament scholars move beyond the standard portrayals of Western classical scholars and allow the more extensive critical studies of Finley (see esp. 1980; 1982; 1985) and the highly regarded historical sociological study by Patterson (1982) to figure prominently in analysis of ancient slavery as a background for reading Paul and other New Testament texts. In the same decades that classics
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