Studien zu Röm 13,1–7

Krauter, Stefan

doi:10.1628/978-3-16-151532-3

Cited by 30 publications

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“…According to Blumenfeld (2004: 291-92) St. Paul’s Letter to the Romans is a jubilant ‘Festschrift’ for Nero, and ‘not only does St. Paul need the empire as the support infrastructure for his message, but he defends the power system with unabashed pride.’ Whether this is a sufficient depiction of the social and political dimension of apocalypticism and the non uniform political situation situation in the Hellenistic poleis has however been put into question (cf. Krauter, 2009:109) and would demand further inquiry.…”

Section: Bridging the Gap Between Rom 12 And Rom 13 – (Feminist-) Postcolonial Reading Strategiesmentioning

confidence: 99%

“…Carter (2004) and Robert Hurley (2006) aim to unearth ‘political and theological irony’ in mimicking Roman propagandist figures of speech. But little actual textual evidence indicating a mode of irony can be presented, as Stefan Krauter’s (2009:151) assessment shows. In a similar fashion Elliott attempts to rediscover Rom.…”

Section: Bridging the Gap Between Rom 12 And Rom 13 – (Feminist-) Postcolonial Reading Strategiesmentioning

confidence: 99%

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Do Not Conform to the Patterns of this World! A Postcolonial Investigation of Performativity, Metamorphoses and Bodily Materiality in Romans 12

Auga

Schirr²

2014

Feminist Theology

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The coexistence of radically resistant body theology and unrestricted demands for submission in Rom. 12 and 13 presents a unique and unsettling dilemma for feminist and postcolonial exegetes and theorists. With a critical discussion of postcolonial hybridity theory and a turn towards – and back to – performativity this paper pushes the deviant metaphoricity in Rom. 12 from a shadowy existence to the centre stage and thereby redevelops Pauline concepts of perpetual bodily transformations as a challenge to reified body ideologies. We demonstrate how the marginalized, subjugated and colonized body experience of St. Paul becomes a resource for opening, materialized and pervasive stimuli that go beyond essentializing identitarian and excluding body configurations.

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Section: Bridging the Gap Between Rom 12 And Rom 13 – (Feminist-) Postcolonial Reading Strategiesmentioning

confidence: 99%

Section: Bridging the Gap Between Rom 12 And Rom 13 – (Feminist-) Postcolonial Reading Strategiesmentioning

confidence: 99%

Do Not Conform to the Patterns of this World! A Postcolonial Investigation of Performativity, Metamorphoses and Bodily Materiality in Romans 12

Auga

Schirr²

2014

Feminist Theology

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Im Lichte von Römer 13

Hofheinz

2018

Rechtserhaltende Gewalt — Eine Ethische Verortung

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The Cambridge Companion to the Age of Nero

2017

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In the year 64 during the Principate of Nero, in the night between July 18 and 19, a fire broke out in Rome that within nine days destroyed or badly damaged a substantial part of the City, leaving many dead or homeless. Rumors circulated that the fire had been set by Nero, who, it was claimed, sought to divert blame from himself by holding responsible a new sect of aggressively proselytizing Jews, known as Christians. Most recent scholarship has rejected the popular view of Nero as an arsonist "who fiddled while Rome burned." 1 Largely ignored, however, has been the question of whether the Christians, generally regarded as innocent scapegoats of Nero, might in fact have played some role in the fire. This chapter considers the problematic nature of Christianity and Roman attitudes toward Christians in the first century CE and suggests based on this evidence that Christian involvement is not out of the question. NERO AND THE FIREOf the few surviving ancient accounts of the Great Fire of 64, the most detailed is that of Tacitus (Ann. 15.38-44), who wrote in the early second century. Most sources contemporary with Nero say nothing * Too late to be incorporated and discussed in extenso in my essay is a new article by B.D. Shaw, "The Myth of the Neronian Persecution," JRS 105 (2015) 73-100. I do not agree with Shaw's major premise that it is most unlikely that Christians were specifically targeted as arsonists, but that they instead suffered punishmentor rather "persecution"for their faith. Tacitus notes that Christians were punished for arson, but carefully and skillfully leads us to deduce that the real culprit was indeed Nero. In my opinion, the reason that other elite post-Neronian authors omit reference to early "Christianized Jews" in connection with the conflagration is that they were intent upon laying the blame for it at the feet of the tyrannical Nero, rather than the new heretical Jewish sect.

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Studien zu Röm 13,1–7

Cited by 30 publications

References 0 publications

Do Not Conform to the Patterns of this World! A Postcolonial Investigation of Performativity, Metamorphoses and Bodily Materiality in Romans 12

Do Not Conform to the Patterns of this World! A Postcolonial Investigation of Performativity, Metamorphoses and Bodily Materiality in Romans 12

Im Lichte von Römer 13

The Cambridge Companion to the Age of Nero

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