"Joseph and Aseneth" is actually a non-biblical story originating from as early as a century before Christ, when a group of Jews were trying to explain how the patriarch Joseph had come to marry the daughter (Aseneth) of an Egyptian priest when Jews were forbidden to intermarry.
The only way Jacobovici and Wilson could proclaim this story was about Jesus and Mary Magdalene was to physically substitute the names Jesus and Mary wherever the names Joseph and Aseneth appeared in the actual text.
Twelve essays focus on Christian narratives, and one on the Jewish novel Joseph and Aseneth. The Prologue, by Judith Perkins, offers a brief history of the ICANs and provides the rationale for the publication of the Proceedings of ICAN IV in several volumes.
The second part, "The Jewish Novel," comprises a single but extensive paper, by Nina Braginskaya, "Joseph and Aseneth in Greek Literary History: The Case of the 'First Novel'" (79-106).
For Joseph and Aseneth
, Johnson favors the majority view that Christoph Burchard's long version is primary and that the text is Jewish and Egyptian (109n50).
Some scholars have turned to Jewish "novels" such as Tobit, Joseph and Aseneth
, 1-4 Maccabees, Susanna, or even Judith to see how Jews told their own stories of the ways of God and the demands of discipleship.
She tells us that Aseneth (formerly called Joseph and Aseneth
) is not a piece of Jewish pseudepigraphy, but a late-antique writing from the third or fourth century C.E.
Readied with a wealth of imaginative and compelling arguments, Kraemer has dislodged the text historically known as Joseph and Aseneth
from its overdetermined assignation to early Roman Egypt.
that belong to the genre "Jewish novel." They are the Greek Daniel (including Susanna and Bel and the Dragon), Tobit, Greek Esther, Judith, and Joseph and Aseneth
. These he distinguishes from the "Jewish historical novel" (The Tobiad Romance, The Royal Family of Adiabene, Third Maccabees, and Second Maccabees, 34), to which he devotes one chapter, and a "Jewish satirical novel" (Testament of Abraham).
In this monograph, a development of her 1991 McGill dissertation, Edith Humphrey focuses on the transformation experienced by this figure and its central role in the literary and theological argument of particular apocalyptic texts, namely Joseph and Aseneth
, 4 Ezra, the Apocalypse, and The Shepherd of Hermas.
Wills proposes to apply a new hermeneutic to works such as Greek Daniel, Greek Esther, Judith, and Joseph and Aseneth
. Whereas hitherto those narratives were primarily used as keys to the religious views and the history of Hellenistic Judaism, Wills unites them under the heading of `Jewish novel' and states that `the novel is a modern hermeneutical construct that allows us to group and describe certain ancient writings according to their similarities' (p.