Christianity is widely understood to be a "universal" religion that transcends the particularities of history and culture, including differences related to kinship and ethnicity. In traditional Pauline scholarship, this portrait of Christianity has been justified by the letters of Paul. Interpreters claim that Paul eliminates ethnicity, or at least separates it from what is important about Christianity.This study challenges that perception. Through a detailed examination of kinship and ethnic language in Paul's letters, Johnson Hodge argues that notions of peoplehood and lineage are not rejected or downplayed by Paul; instead they are central to his gospel.Paul's chief concern is the status of the gentile peoples who are alienated from the God of Israel. Ethnicity defines this theological problem, just as it shapes his own evangelizing of the ethnic and religious "other." According to Paul, God has responded to the gentile predicament through Christ. Johnson Hodge details how Paul uses the logic of patrilineal descent to construct a myth of origins for gentiles: through baptism into Christ the gentiles become descendants of Abraham, adopted sons of God and coheirs with Christ. Although Jews and gentiles now share a common ancestor, they are not collapsed into one group (of "Christians," for example). They are separate but related lineages of Abraham.Through comparisons with other ancient authors, Johnson Hodge shows that Paul is not alone in his strategic use of kinship and ethnic language. Because kinship and ethnicity present themselves as natural and fixed, yet are also open to negotiation and reworking, they are effective tools in organizing people and power, shaping self-understanding and defining membership.If Sons, Then Heirs demonstrates that Paul's thinking is immersed in the story of Israel. He speaks not as a Christian theologian, but as a first-century Jewish teacher of gentiles responding to concrete situations in these early communities of Christ-followers. As such Paul does not reject or critique Judaism, but responds to God's call to be a "light to the nations.
This groundbreaking study of girlhood and cognition argues that early moderns depicted female puberty as a transformative event that activated girls' brains in dynamic ways. Mining a variety of genres from Shakespearean plays and medical texts to autobiographical writings, Caroline Bicks shows how 'the change of fourteen years' seemed to gift girls with the ability to invent, judge, and remember what others could or would not. Bicks challenges the presumption that early moderns viewed all female cognition as passive or pathological, demonstrating instead that girls' changing adolescent brains were lightning rods for some of the period's most vital debates about the body and soul, faith and salvation, science and nature, and the place and agency of human perception in the midst of it all.
At the intersections of early modern literature and history, Shakespeare and Women's Studies, Midwiving Subjects explores how Shakespearean drama and contemporary medical, religious and popular texts figured the midwife as a central producer of the body's cultural markers. In addition to attending most Englishwomen's births and testifying to their in extremis confessions about paternity, the midwife allegedly controlled the size of one's tongue and genitals at birth and was obligated to perform virginity exams, impotence tests and emergency baptisms. The signs of purity and masculinity, paternity and salvation were inherently open to interpretation, yet early modern culture authorized midwives to generate and announce them. Midwiving Subjects, then, challenges recent studies that read the midwife as a woman whose power was limited to a marginal and unruly birthroom community and instead uncovers the midwife's foundational role, not only in the rituals of reproduction, but in the process of cultural production itself. As a result of recent changes in managed healthcare and of increased attention to uncovering histories of women's experiences, midwives - past and present - are currently a subject of great interest. This book will appeal to readers interested in Shakespeare as well as the history of women and medicine.
Christianity is widely understood to be a "universal" religion that transcends the particularities of history and culture, including differences related to kinship and ethnicity. In traditional Pauline scholarship, this portrait of Christianity has been justified by the letters of Paul. Interpreters claim that Paul eliminates ethnicity, or at least separates it from what is important about Christianity.This study challenges that perception. Through a detailed examination of kinship and ethnic language in Paul's letters, Johnson Hodge argues that notions of peoplehood and lineage are not rejected or downplayed by Paul; instead they are central to his gospel.Paul's chief concern is the status of the gentile peoples who are alienated from the God of Israel. Ethnicity defines this theological problem, just as it shapes his own evangelizing of the ethnic and religious "other." According to Paul, God has responded to the gentile predicament through Christ. Johnson Hodge details how Paul uses the logic of patrilineal descent to construct a myth of origins for gentiles: through baptism into Christ the gentiles become descendants of Abraham, adopted sons of God and coheirs with Christ. Although Jews and gentiles now share a common ancestor, they are not collapsed into one group (of "Christians," for example). They are separate but related lineages of Abraham.Through comparisons with other ancient authors, Johnson Hodge shows that Paul is not alone in his strategic use of kinship and ethnic language. Because kinship and ethnicity present themselves as natural and fixed, yet are also open to negotiation and reworking, they are effective tools in organizing people and power, shaping self-understanding and defining membership.If Sons, Then Heirs demonstrates that Paul's thinking is immersed in the story of Israel. He speaks not as a Christian theologian, but as a first-century Jewish teacher of gentiles responding to concrete situations in these early communities of Christ-followers. As such Paul does not reject or critique Judaism, but responds to God's call to be a "light to the nations.
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