Although representations of medieval Christians and Christianity are rarely subject to the same scholarly scrutiny as those of Jews and Judaism, "the Christian" is as constructed a term, category, ...and identity as "the Jew." Medieval Christian authors created complex notions of Christian identity through strategic use of representations of Others: idealized Jewish patriarchs or demonized contemporary Jews; Woman represented as either virgin or whore. In Western thought, the Christian was figured as spiritual and masculine, defined in opposition to the carnal, feminine, and Jewish. Women and Jews are not simply the Other for the Christian exegetical tradition, however; they also represent sources of origin, as one cannot conceive of men without women or of Christianity without Judaism. The bifurcated representations of Woman and Jew found in the literature of the Middle Ages and beyond reflect the uneasy figurations of women and Jews as both insiders and outsiders to Christian society.Gender and Jewish Difference from Paul to Shakespeareprovides the first extended examination of the linkages of gender and Jewish difference in late medieval and early modern English literature. Focusing on representations of Jews and women in Chaucer'sCanterbury Tales, selections from medieval drama, and Shakespeare'sMerchant of Venice, Lampert explores the ways in which medieval and early modern authors used strategies of opposition to-and identification with-figures of Jews and women to create individual and collective Christian identities. This book shows not only how these questions are interrelated in the texts of medieval and early modern England but how they reveal the distinct yet similarly paradoxical places held by Woman and Jew within a longer tradition of Western thought that extends to the present day.
This volume looks at the imprint and influence that the writings of the Apostle Paul had in the second century, examining the Pauline corpus in conjunction with key second century figures and texts ...such as Ignatius, Polycarp, and the Epistle of Diognetus. It investigates the impact of Paul's legacy and examines how this legacy shaped the Christianity that emerged in the second century as represented by the Apostolic Fathers, the early Christian Apologists, and among Gnostic and Judeo Christian groups.
In Paul and The Restoration of Humanity in Light of Ancient Jewish Traditions, Aaron Sherwood questions the assumption of universalism in Pauline thought, demonstrating that relevant Pauline ...traditions depict a particularly Israelite restoration of humanity that perhaps plays a generative role in Paul's theology, mission, and apostolic self-identity.
Focusing on sin as a historical-cultural and socio-religious construction in a process that encompasses its mythical-religious aspects, the article points out that the concept that expresses its ...notion is rooted in the borders involving human failure to correspond to the paradigmatic framework and its system of taboos, laws and moral codes. Thus, converging on the etymological-literary and biblical-religious aspects of sin, the article emphasizes that, by ending the meaning of missing the mark, the translation of the aforementioned term as "sin" corresponds to the textual transposition established by the Septuagint version in a movement of abstraction from the notion of moral guilt. Based on Ricoeur's reading of the philosophical-theological aspects of sin, the article that points out that sin is not a term capable of exhausting the meaning of reality that it implies as a symbol of the rupture between essence and existence, converging to its characterization as a symbol of evil and "mythical grandeur" through a construction that marks sin as an intersection involving evil and the world and attributes its emergence to the act and determines its identification as a product and simultaneously a cause. Thus, focusing on the biblical-theological aspects of sin in Tillich and on the construction of the concept as an alienation between "non-faith" and "non-love", the article emphasizes the irreducible character of the conception that, according to the Apostle Paul, encloses the condition of an almost personal power that controls this world, which implies the superposition of a state of affairs characterized by objectivity and the configuration of the event now designated as a rupture involving essence and existence in a movement that may represent the human separation from the "Being-in-itself" and expressing the element of personal responsibility imbricated in its existential dynamics. Keywords: Sin. Symbol of Evil. Paul Ricoeur. Existential Alienation. Paul Tillich. Detendo-se no pecado enquanto construcao historico-cultural e sociorreligiosa em um processo que encerra os seus aspectos mitico-religiosos, o artigo assinala que o conceito que expressa a sua nocao guarda raizes nas fronteiras envolvendo o fracasso humano no sentido de corresponder ao arcabouco paradigmatico e o seu sistema de tabus, leis e codigos morais. Dessa forma, convergindo para os aspectos etimologico-literarios e biblico-religiosos do pecado, o artigo sublinha que, encerrando o sentido de errar o alvo, a traducao do referido termo como "pecado" mantem correspondencia com a transposicao textual instaurada pela versao Septuaginta em um movimento de abstracao da nocao de culpa moral. Baseado na leitura dos aspectos filosofico-teologicos do pecado em Paul Ricoeur, o artigo sublinha que o pecado nao consiste em um termo capaz de esgotar o sentido da realidade que implica como simbolo da ruptura entre essencia e existencia, convergindo para a sua caracterizacao como simbolo do mal e "grandeza mitica" atraves de uma construcao que assinala o pecado enquanto interseccao envolvendo o mal e o mundo e atribui a sua emergencia ao ato e determina a sua identificacao como produto e simultaneamente causa. Assim, detendo-se nos aspectos biblico-teologicos do pecado em Paul Tillich e na construcao do conceito como alienacao entre a "nao-fe" e o "nao-amor", o artigo enfatiza o carater irredutivel da concepcao que, segundo o Apostolo Paulo, encerra a condicao de um poder quase pessoal que controla este mundo, o que implica a sobreposicao de um estado de coisas caracterizado pela objetividade e a configuracao do acontecimento ora designado como ruptura envolvendo essencia e existencia em um movimento que possa representar a separacao humana do "Ser-em-Si" e expressar o elemento de responsabilidade pessoal imbricado em sua dinamica existencial. Palavras-chave: Pecado. Simbolo do Mal. Paul Ricoeur. Alienacao Existencial. Paul Tillich.
Focusing on sin as a historical-cultural and socio-religious construction in a process that encompasses its mythical-religious aspects, the article points out that the concept that expresses its ...notion is rooted in the borders involving human failure to correspond to the paradigmatic framework and its system of taboos, laws and moral codes. Thus, converging on the etymological-literary and biblical-religious aspects of sin, the article emphasizes that, by ending the meaning of missing the mark, the translation of the aforementioned term as "sin" corresponds to the textual transposition established by the Septuagint version in a movement of abstraction from the notion of moral guilt. Based on Ricoeur's reading of the philosophical-theological aspects of sin, the article that points out that sin is not a term capable of exhausting the meaning of reality that it implies as a symbol of the rupture between essence and existence, converging to its characterization as a symbol of evil and "mythical grandeur" through a construction that marks sin as an intersection involving evil and the world and attributes its emergence to the act and determines its identification as a product and simultaneously a cause. Thus, focusing on the biblical-theological aspects of sin in Tillich and on the construction of the concept as an alienation between "non-faith" and "non-love", the article emphasizes the irreducible character of the conception that, according to the Apostle Paul, encloses the condition of an almost personal power that controls this world, which implies the superposition of a state of affairs characterized by objectivity and the configuration of the event now designated as a rupture involving essence and existence in a movement that may represent the human separation from the "Being-in-itself" and expressing the element of personal responsibility imbricated in its existential dynamics.
Following recent intertextual studies, Wells examines how descriptions of 'heart-transformation' in Deut 30, Jer 31-32 and Ezek 36 influenced Paul and his contemporaries' articulations about grace ...and agency.
What does it mean to study Paul the Apostle as Jew, Greek, and Roman? The framing of the question exposes the fact that the distinctions themselves involve a complex of ethnic, social, and cultural ...designations. Paul is both a complicated individual of the ancient world, because he combines in his one personage features of life in each of these cultural-ethnic (and even religious) areas of the ancient world, and one of many people of that world who evidenced such complexity. This volume, Paul: Jew, Greek, and Roman, explores a number of the important and diverse cultural, ethnic, and religious dimensions of the multi-faceted background of Paul the Apostle. Some of the treatments are focused and specific, while others range over the broad issues that go to making up the world of the Apostle.
Throughout the Christian era, Paul has stood at the center of controversy, accused of being the father of Christian anti-Semitism. This book challenges this entrenched view of Paul, arguing ...persuasively that Paul's words have been taken out of their original context, distorted, and generally misconstrued. Using Paul's own writings, the book sets forth a controversial interpretation of the apostle's teaching as he takes us in search of the “real” Paul. Through an analysis of Paul's letters to the Galatians and the Romans, he provides illuminating answers to the key questions: Did Paul repudiate the Law of Moses? Did he believe that Jews had been rejected by God and replaced as His chosen people by Gentiles? Did he consider circumcision to be necessary for salvation? And did he expect Jews to find salvation through Jesus? The book tells us that Paul was an apostle to the Gentiles, not the Jews. His most vehement arguments were directed not against Judaism but against competing apostles in the Jesus movement who demanded that Gentiles be circumcised and conform to Jewish law in order to be saved. Moreover, Paul relied on rhetorical devices that were familiar to his intended audience but opaque to later readers of the letters. As a result, his message has been misunderstood by succeeding generations.
In Being and Nothingness Sartre picks up diverging threads in the phenomenological tradition, weaves them together with ideas from Gestalt and behaviourist psychology, and asks: What is ...consciousness? What is its relationship to the body, to the external world, and to other minds? Sartre believes that the mind and its states are by-products of introspection, created in the act that purports to discover them. How does this happen? And how are we able to perceive ourselves as persons - physical objects with mental states? Sartre's Phenomenology reconstructs Sartre's answers to these crucial questions. On Sartre's view, consciousness originally apprehends itself in terms of what it is consciousness of, that is, as an activity of apprehending the world. David Reisman traces the path from this minimal form of self-consciousness to the perception of oneself as a full-blown person. Similar considerations apply to the perception of others. Reisman describes Sartre's account of the transition from one's original apprehension of another consciousness to the perception of other persons. An understanding of the various levels of self-apprehension and of the apprehension of others allows Reisman to penetrate the key ideas in Being and Nothingness, and to compare Sartre to analytic philosophers on fundamental questions in the philosophy of mind.
Most critics of the political evolution of Jean-Paul Sartre have laid emphasis on his allegedly sympathetic and uncritical attitude to Stalinist Communism due, to a large extent, to their equation of ...Marxism with Stalinism. It is true that Sartre was guilty of many serious misjudgements with regard to the USSR and the French Communist Party. But his relationship with the Marxist Left was much more complex and co tradictory than most accounts admit. This book offers a political defence of Sartre and shows how, from a relatively apolitical stance in the 1930s, Sartre became increasingly involved in the politics of the Left; though he always distrusted Stalinism, he was sometimes driven to ally himself with it because of the force of its argument.
