The Politics of Interpretation: The Rhetoric of Race and Ethnicity in Paul

Buell, Denise Kimber; Hodge, Caroline Johnson

doi:10.2307/3267944

Cited by 62 publications

(13 citation statements)

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“…This scenario revealed a subtle “disconnect” between the theoretical engagement of race and ethnicity as social constructs (Sollors 1989; Tatum 2010; Byron 2002, 2009a; Buell 2005; Buell and Johnson Hodge 2004; Johnson Hodge 2007), which has informed my research and writing, and the practical deployment of race and ethnicity for transforming a biblical studies classroom. Merely providing working definitions of ethnicity or racism (Byron 2007–2009), though pertinent and insightful, is not enough.…”

Section: So How Do You Teach About Race and Ethnicity?mentioning

confidence: 99%

“…Dale Martin's book, Pedagogy of the Bible , offers a provocative proposal for the theological interpretation of Scripture and for moving beyond the dominance of the historical‐critical method in theological education (Martin). Others are not as explicitly focused on pedagogical ends, but their findings raise valuable theoretical questions, highlight the racializing tendencies in modern biblical scholarship, and expose the politics of interpretation that undergirds scholarship focused on race, ethnicity, and the Bible (Brett 2002; Buell and Johnson Hodge 2004; Kelley 2002; Sechrest 2009; Nasrallah and Schüssler Fiorenza 2009). Unfortunately, much of this work is entangled in sophisticated theory and does not situate the interpreter as an embodied racialized critic.…”

Section: Who's Talking About Race and Ethnicity?mentioning

confidence: 99%

“…I have appreciated this recent trajectory of biblical scholarship because of its more intentional focus on the nuances pertaining to “race” 4 in ancient writings and contemporary discussions; most of this work, however, still revolves around the interpreters or their interpretive methods, and not the text. And even when the “fixity” and “fluidity” of racial ethnic discourses embedded in biblical texts are exposed and analyzed in order to offset the universalizing “non‐ethnic” ethos of early Christianity (Buell and Johnson Hodge 2004, 238), there is still more emphasis on exploring how racial and ethnic theories of modernity have affected the origins and practices of early Christian studies, and not enough attention on ethnoracial theories of antiquity. According to Buell and Johnson Hodge, “the familiar idea that Christian identity renders ethnoracial differences irrelevant provides a problematic loophole for White scholars to deny or overlook the saliency of race” (251).…”

Section: Who's Talking About Race and Ethnicity?mentioning

confidence: 99%

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Race, Ethnicity, and the Bible: Pedagogical Challenges and Curricular Opportunities

Byron

2012

Teaching Theology & Religion

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Theological educators are now fostering dialogues, projects, and practices that are designed to acknowledge the challenges and opportunities resulting from the shifting racial and ethnic demographic climate in the U.S. and Canada. As well‐intentioned as these efforts are, most of the scholarship focuses on the contemporary experiences of underrepresented minorities, current institutional concerns, or practical classroom scenarios, leaving Scripture courses, which have long been the backbone of theological education, beyond the scope of critical engagement. In this article I argue that the existing scholarship on teaching and learning in general, and among biblical scholars in particular, does not adequately address the specific challenges that arise when questions about race and ethnicity are exposed in Scripture courses. Therefore, based on my own classroom experiences, I develop a pedagogy of (Emb)Racing the Bible that seeks to bridge the gap between theoretical readings and practical applications of ancient and contemporary discourses about race and ethnicity.

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Section: So How Do You Teach About Race and Ethnicity?mentioning

confidence: 99%

Section: Who's Talking About Race and Ethnicity?mentioning

confidence: 99%

Section: Who's Talking About Race and Ethnicity?mentioning

confidence: 99%

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Race, Ethnicity, and the Bible: Pedagogical Challenges and Curricular Opportunities

Byron

2012

Teaching Theology & Religion

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“…In order to save Paul's 'Judeanness' (a term I prefer), Johnson Hodge (2005) proposes that ethnic identity be regarded not as monolithic and fi xed, but as multi-faceted and fl exible (cf. Buell and Johnson Hodge 2004). Paul also had multiple identities and, apart from his traditional Judean identity (cf.…”

Section: Introductionmentioning

confidence: 99%

Paul’s 'former conduct in the Judean way of life' (Gal 1:13) … or not?

Cromhout

2009

HTS Teologiese Studies / Theological Studies

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Various arguments are made about Paul’s 'Jewishness/ Judeanness' as a follower of Jesus Messiah, for example, that Paul essentially remained to be 'Jewish/Judean' and that he still fully operated in the world of 'Judaism'. These claims are investigated by answering three sets of questions derived from a proposed general model of ethnicity, which is developed with the help of cultural anthropology (ethnicity theory).How to cite this article: Cromhout, M., 2009, 'Paul's "former conduct in the Judean way of life" (Gal 1:13)…or not?' HTS Teologiese Studies/Theological Studies 65(1), Art. #127, 12 pages. DOI: 10.4102/hts.v65i1.127

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“…The argument is based to a considerable degree on the better "new perspective" treatments of Paul, especiallyGager 2000, andGaston 1987, as well as some recent work on Paul that has laid great stress on the issue of ethnicity, includingHodge 2004 andHodge 2007; cf. Buell 1999.…”

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confidence: 99%

The Collection and Synthesis of “Tradition” and the Second-Century Invention of Christianity*

Arnal¹

2011

Method Theory Study Religion

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The following paper argues that "Christianity" as a discursive entity did not exist until the second century CE. As a result, the first-century writings that constitute the field of inquiry for "Christian origins" are not usefully conceived as "Christian" at all. They were, rather, secondarily claimed as predecessors and traditions by second-century (and later) authors engaged in a process of "inventing tradition" to make sense of their own novel institutional and social circumstances. As an illustration, the paper looks at the ways that a series of second-century authors cumulatively created the figure of Paul as a first-century predecessor, and how this process has affected the way the first-century Pauline materials are read. At issue in all of this are our imaginative conceptions of social entities (including "religions") and what they are, and of how canons and notions of social continuity attendant on them are formed.

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The Politics of Interpretation: The Rhetoric of Race and Ethnicity in Paul

Cited by 62 publications

References 0 publications

Race, Ethnicity, and the Bible: Pedagogical Challenges and Curricular Opportunities

Race, Ethnicity, and the Bible: Pedagogical Challenges and Curricular Opportunities

Paul’s 'former conduct in the Judean way of life' (Gal 1:13) … or not?

The Collection and Synthesis of “Tradition” and the Second-Century Invention of Christianity*

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