1-2 Peter and Jude
"This commentary on 1-2 Peter and Jude provides a feminist interpretation of Scripture in serious, scholarly engagement with the whole text, not only those texts that explicitly mention women. It addresses not only issues of gender but also those of power, authority, ethnicity, racism, and clas...
| Subtitles: | First and second Peter and Jude |
|---|---|
| Authors: | ; ; |
| Contributors: | ; ; ; ; |
| Format: | Print Book |
| Language: | English |
| Subito Delivery Service: | Order now. |
| Check availability: | HBZ Gateway |
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Collegeville, Minnesota
Liturgical Press
[2022]
|
| In: |
Wisdom commentary (volume 56)
Year: 2022 |
| Series/Journal: | Wisdom commentary
volume 56 |
| IxTheo Classification: | HC New Testament |
| Further subjects: | B
Bible. Jude
Feminist criticism
B Commentary B Bible. Peter Commentaries B General Epistles / RELIGION / Biblical Studies / New Testament B Bible. Jude Commentaries B Bible. Peter Feminist criticism B General Epistles / RELIGION / Biblical Commentary / New Testament |
| Online Access: |
Inhaltsverzeichnis (Aggregator) |
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| 245 | 1 | 0 | |a 1-2 Peter and Jude |c Pheme Perkins, Eloise Rosenblatt, Patricia McDonald ; Linda M. Maloney, volume editor |
| 246 | 3 | 3 | |a First and second Peter and Jude |
| 264 | 1 | |a Collegeville, Minnesota |b Liturgical Press |c [2022] | |
| 264 | 4 | |c © 2022 | |
| 300 | |a xxxviii, 320 Seiten |b Illustration, Karte | ||
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| 490 | 1 | |a Wisdom commentary / Barbara E. Reid, OP, general editor ; editorial consultants: Athalya Brenner-Idan, Elisabeth Schüssler Fiorenza ; editorial board: Mary Ann Beavis [und 8 weitere] |v volume 56 | |
| 490 | 0 | |a A Michael Glazier book | |
| 500 | |a Includes bibliographical references and index | ||
| 520 | |a "This commentary on 1-2 Peter and Jude provides a feminist interpretation of Scripture in serious, scholarly engagement with the whole text, not only those texts that explicitly mention women. It addresses not only issues of gender but also those of power, authority, ethnicity, racism, and classism"-- | ||
| 520 | |a "Reading 1 Peter through the lens of feminist and diaspora studies keeps front and center the bodily, psychological, and social suffering experienced by those without stable support of family or homeland, whether they were economic migrants or descendants of those enslaved by Roman armies. In the new "household" of God, believers are encouraged to exhibit a moral superiority to the society that engulfs them. But adoption of "elite" values cannot erase the undertones of randomized verbal abuse, general scorn, and physical violence that women, immigrants, slaves, and freedmen faced as the "facts of life." First Peter offers the "honor" of identifying with the Crucified, "by his bruises you are healed" (2:24). A Christian liberation ethic would challenge 1 Peter's approach. Pliny the Younger, governor of Bithynia-Pontus in north-western Asia Minor, is a contemporary of 2 Peter's writer. The polemical, accusatory genre of 2 Peter, like Jude, originates in Roman judicial rhetoric. The pastor, in the persona of a prosecuting attorney, condemns immoral defendants, including influential women. Their "crimes" encode community tensions over women's leadership, Gentile-members' sexual ethics, their syncretistic deviations from Jewish doctrine on creation, and the certainty of divine judgment and punishment. Citations to Elizabeth Cady Stanton's A Woman's Bible enliven the commentary. The doctrinal disorder prompts the male pastor to sustain loyalists in their commitment to "Our Lord and Savior Jesus Christ." Second Peter dramatizes an ecclesial crisis whose "solution" was the eventual imposition of a magisterium to silence dissent. Brief, combative, and assuming a familiarity with a literary culture that most twenty-first-century readers do not have, the Letter of Jude would be an obvious candidate for being the most neglected book of the New Testament. As a model for a pastoral strategy, it can be recommended only with great reservations: almost everyone will find in it something problematic, if not offensive. Yet, in addition to giving a window on a Greek-speaking Jewish-Christian milieu, Jude's energetic prose testifies to the author's visceral concern for those attempting to live by the gospel in difficult circumstances. Furthermore, to the extent that over familiarity with parts of the New Testament can blunt their challenge, this letter provides a salutary reminder that the entire canon originated in a world that is radically unfamiliar to us"-- | ||
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