Reading Paul from the Margins
The article reflects on the possibilities of combining critical and historical approaches to read Paul. This methodological perspective aims to include the experiences of people who were perceived as second-class persons in the ancient world (people like women, slaves, children, non-Roman citizens,...
| Auteur principal: | |
|---|---|
| Type de support: | Électronique Article |
| Langue: | Anglais |
| Vérifier la disponibilité: | HBZ Gateway |
| Journals Online & Print: | En cours de chargement...
|
| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Publié: |
2024
|
| Dans: |
Early christianity
Année: 2024, Volume: 15, Numéro: 2, Pages: 207-221 |
| Sujets / Chaînes de mots-clés standardisés: | B
Paulus, Apostel, Heiliger
/ Féminisme
/ Théorie critique
/ Bibel. Galaterbrief
/ Bibel. Römerbrief
|
| Classifications IxTheo: | HC Nouveau Testament KAB Christianisme primitif ZA Sciences sociales ZB Sociologie ZC Politique en général |
| Sujets non-standardisés: | B
queer perspective
B cruel optimism B Galatians B Pistis B historical approaches B Romans B Hermeneutics B Circumcision |
| Accès en ligne: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a The article reflects on the possibilities of combining critical and historical approaches to read Paul. This methodological perspective aims to include the experiences of people who were perceived as second-class persons in the ancient world (people like women, slaves, children, non-Roman citizens, also known as barbarians) and to avoid a universalizing approach to the Pauline material. A historical approach tries to reconstruct how Paul's thought would have resonated for people in the first century and needs to be informed by critical approaches to remind historians to think of the diversity of the people in the ancient world. I will use two examples, one coming from Romans and the other from Galatians, to show how Paul's good news can be read as what Lauren Berlant calls "cruel optimism"1 when it is addressed to people deprived of the privileges that Roman citizenship, maleness, money, education, and freedom afforded to a small elite class. I will conclude these reflections by developing our responsibility as interpreters: how do we use our travels through history, to distant lands, in distant times, among distant people, to inform our thinking today? To say it differently, how do we, as readers of ancient texts, respond to the hermeneutical need? | ||
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