Paul and the power of sin: redefining 'Beyond the pale'
Paul and the Power of Sin, first published in 2001, seeks to ground Paul's language of sin in the socio-cultural context of his original letters. T. L. Carter draws on the work of social anthropologist Mary Douglas to conduct a cross-cultural analysis of the symbolism of the power of sin in the...
| Autres titres: | Paul & the Power of Sin |
|---|---|
| Auteur principal: | |
| Type de support: | Électronique Livre |
| Langue: | Anglais |
| Service de livraison Subito: | Commander maintenant. |
| Vérifier la disponibilité: | HBZ Gateway |
| WorldCat: | WorldCat |
| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Publié: |
Cambridge
Cambridge University Press
2002.
|
| Dans: | Année: 2002 |
| Collection/Revue: | Society for New Testament Studies monograph series
115 |
| Sujets / Chaînes de mots-clés standardisés: | B
Bibel. Paulinische Briefe
/ Exégèse sociohistorique
B Péché |
| Sujets non-standardisés: | B
Bible ; Epistles of Paul ; Socio-rhetorical criticism
B Sin ; Biblical teaching B Sin Biblical teaching B Bible. Epistles of Paul Socio-rhetorical criticism B Gentiles in the New Testament |
| Accès en ligne: |
Volltext (lizenzpflichtig) |
| Édition parallèle: | Non-électronique
Erscheint auch als: 9780521810418 |
MARC
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| 520 | |a Paul and the Power of Sin, first published in 2001, seeks to ground Paul's language of sin in the socio-cultural context of his original letters. T. L. Carter draws on the work of social anthropologist Mary Douglas to conduct a cross-cultural analysis of the symbolism of the power of sin in the letters, examining thoroughly Douglas' 'Grid and Group' model and defending its use as a heuristic tool for New Testament scholars. He uses this model to examine the social location of Paul and the communities to which he wrote and offers a fresh insight into key passages from 1 Corinthians, Galatians and Romans. Carter concludes that an important part of Paul's purpose was to safeguard the position of law-free Gentile believers by redrawing social boundaries along eschatological rather than ethnic lines. | ||
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