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The New Testament texts were fermented by the interaction between Greco-Roman culture and Jewish tradition, assimilating literary resource from Greco-Roman world, but not simply being an imitation. This article sets the Gospel of John and Odyssey as examples, centering on epistemology, and initiating a dialogue between these two texts. Both are narratives about the return of a king, and his encounters with his own people, but Odysseus is finally recognized by all, while only several disciples, know about Jesus. In these two texts, cognitive activities are connected with the action "see" and the scene of anagnorisis is utilized to represent the issue of epistemology. Homer advocates the view of "seeing is believing', demonstrating the transitory stage between mythos and logos in Ancient Greece. Nonetheless, the Fourth Evangelist challenges this way of knowing. In sum. dialogue between New Testament and Greco-Roman literature contributes to tracing the origins of Christian literature and highlights the literary value of the New Testament. Meanwhile, it can stimulate the exchange between literary and social historical studies in the field of Early Christianity. [ABSTRACT FROM AUTHOR]

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This article examines the ways in which poverty, as a condition, and as represented by poor individuals, poses a challenge to wealthy, elite characters in the Odyssey. Great, almost revolutionary, changes took place in Greece in the eighth century BC, when the Odyssey was most likely composed. The audience of the epic, it is argued, comprised both wealthy, elite and poor, non-elite persons. The bases of wealth and poverty in the Odyssey were land, or the lack of it. Reflecting the instability of the eighth century, the Odyssey repeatedly presents a fall into poverty as a very real, challenging possibility for wealthy individuals. In the epic, the presence of poverty in their midst, as represented by the 'beggar' (Odysseus in disguise), tests the humanity and compassion of the characters whom he meets. The suitors fail the test, reacting with cruelty and contempt to the poor man. Eumaios and Penelope rise to the challenge, showing pity and generosity of spirit. The Odyssey thus indicates that moral goodness is independent of wealth and status, and that pity and compassion are the appropriate responses to the poor. [ABSTRACT FROM AUTHOR]