In this book, Caryn A. Reeder examines the gendered language and imagery of war and peace in the Gospel of Luke. Peace is represented with the blessing of fertility, pregnancy, and newborn infants. Pregnant and nursing women, women and children in general, and feminized Jerusalem also represent the horrors of war in the Gospel - abandoned, crushed to the ground, subject to woe and distress, to the point that barren wombs and dry breasts become a blessing. Reeder argues that the representation of peace with pregnant women and newborn infants, the most vulnerable in the population, indicates that victory belongs to God. This message is clarified by the encouragement of surrender and flight from besieged Jerusalem, rather than an active defense. Notably, there are no men to defend Jerusalem in Luke's warnings of war. The Gospel undermines the masculinization of war commonly found in Greco-Roman texts by redirecting the means of making peace from the violence of victory to the unmanly act of surrender.

In this book, Caryn A. Reeder examines the gendered language and imagery of war and peace in the Gospel of Luke. Peace is represented with the blessing of fertility, pregnancy, and newborn infants. Pregnant and nursing women, women and children in general, and feminized Jerusalem also represent the horrors of war in the Gospel - abandoned, crushed to the ground, subject to woe and distress, to the point that barren wombs and dry breasts become a blessing. Reeder argues that the representation of peace with pregnant women and newborn infants, the most vulnerable in the population, indicates that victory belongs to God. This message is clarified by the encouragement of surrender and flight from besieged Jerusalem, rather than an active defense. Notably, there are no men to defend Jerusalem in Luke''s warnings of war. The Gospel undermines the masculinization of war commonly found in Greco-Roman texts by redirecting the means of making peace from the violence of victory to the unmanly act of surrender.

In this book, Caryn A. Reeder examines the gendered language and imagery of war and peace in the Gospel of Luke. Peace is represented with the blessing of fertility, pregnancy, and newborn infants. Pregnant and nursing women, women and children in general, and feminized Jerusalem also represent the horrors of war in the Gospel - abandoned, crushed to the ground, subject to woe and distress, to the point that barren wombs and dry breasts become a blessing. Reeder argues that the representation of peace with pregnant women and newborn infants, the most vulnerable in the population, indicates that victory belongs to God. This message is clarified by the encouragement of surrender and flight from besieged Jerusalem, rather than an active defense. Notably, there are no men to defend Jerusalem in Luke''s warnings of war. The Gospel undermines the masculinization of war commonly found in Greco-Roman texts by redirecting the means of making peace from the violence of victory to the unmanly act of surrender.

This fresh approach to troubling biblical texts explores the "family violence" passages in Deuteronomy, tracing their ancient interpretation and assessing their contemporary significance. Three laws in Deuteronomy command violence against a family member--the enemy in the household--who leads others away from covenantal obligations to God. This book examines such "constructive" violence carried out to protect the covenant community by investigating the reading practices of ancient Jewish and Christian interpreters of Scripture and their applications of these passages. It also helps modern readers approach biblical texts that command violence in the family, providing a model for the ethical interpretation of these difficult texts.

In the first-century Roman Empire, men generally held privileged status. Masculinity was conceived as exercising power over both self and others through self-discipline, violence, and authority in the community and household. This paradigm often proved socially problematic and fostered injustice and abuse of those in socially weaker positions. Masculinity was defined in contrast with femininity, childishness, and (significantly) slavery. Enslavement was masculinity's opposite, entailing a lack of power and autonomy over oneself and others.Against this background, the New Testament uses the metaphor of slavery to describe both Jesus and what he expected of his disciples. In doing so, it redefined masculinity for the Christian. This well-researched book by an expert on gender and the New Testament explores slavery and gender in the Roman Empire and uses that background to interpret key passages that employ enslavement imagery, such as Mark 10:41-45, Luke 22:24-27, Philippians 2:1-11, and 1 Peter 2:18-25. Further, it helps readers understand how enslaved first-century Christians may have interpreted and applied these texts. The book's conclusions address the significance of "unconventional masculinity" for Christology, discipleship, and church leadership.

In this book, Caryn A. Reeder examines the gendered language and imagery of war and peace in the Gospel of Luke. Peace is represented with the blessing of fertility, pregnancy, and newborn infants. Pregnant and nursing women, women and children in general, and feminized Jerusalem also represent the horrors of war in the Gospel - abandoned, crushed to the ground, subject to woe and distress, to the point that barren wombs and dry breasts become a blessing. Reeder argues that the representation of peace with pregnant women and newborn infants, the most vulnerable in the population, indicates that victory belongs to God. This message is clarified by the encouragement of surrender and flight from besieged Jerusalem, rather than an active defense. Notably, there are no men to defend Jerusalem in Luke's warnings of war. The Gospel undermines the masculinization of war commonly found in Greco-Roman texts by redirecting the means of making peace from the violence of victory to the unmanly act of surrender.

In this book, Caryn A. Reeder examines the gendered language and imagery of war and peace in the Gospel of Luke. Peace is represented with the blessing of fertility, pregnancy, and newborn infants. Pregnant and nursing women, women and children in general, and feminized Jerusalem also represent the horrors of war in the Gospel - abandoned, crushed to the ground, subject to woe and distress, to the point that barren wombs and dry breasts become a blessing. Reeder argues that the representation of peace with pregnant women and newborn infants, the most vulnerable in the population, indicates that victory belongs to God. This message is clarified by the encouragement of surrender and flight from besieged Jerusalem, rather than an active defense. Notably, there are no men to defend Jerusalem in Luke''s warnings of war. The Gospel undermines the masculinization of war commonly found in Greco-Roman texts by redirecting the means of making peace from the violence of victory to the unmanly act of surrender.

In this book, Caryn A. Reeder examines the gendered language and imagery of war and peace in the Gospel of Luke. Peace is represented with the blessing of fertility, pregnancy, and newborn infants. Pregnant and nursing women, women and children in general, and feminized Jerusalem also represent the horrors of war in the Gospel - abandoned, crushed to the ground, subject to woe and distress, to the point that barren wombs and dry breasts become a blessing. Reeder argues that the representation of peace with pregnant women and newborn infants, the most vulnerable in the population, indicates that victory belongs to God. This message is clarified by the encouragement of surrender and flight from besieged Jerusalem, rather than an active defense. Notably, there are no men to defend Jerusalem in Luke''s warnings of war. The Gospel undermines the masculinization of war commonly found in Greco-Roman texts by redirecting the means of making peace from the violence of victory to the unmanly act of surrender.

This fresh approach to troubling biblical texts explores the "family violence" passages in Deuteronomy, tracing their ancient interpretation and assessing their contemporary significance. Three laws in Deuteronomy command violence against a family member--the enemy in the household--who leads others away from covenantal obligations to God. This book examines such "constructive" violence carried out to protect the covenant community by investigating the reading practices of ancient Jewish and Christian interpreters of Scripture and their applications of these passages. It also helps modern readers approach biblical texts that command violence in the family, providing a model for the ethical interpretation of these difficult texts.

In the first-century Roman Empire, men generally held privileged status. Masculinity was conceived as exercising power over both self and others through self-discipline, violence, and authority in the community and household. This paradigm often proved socially problematic and fostered injustice and abuse of those in socially weaker positions. Masculinity was defined in contrast with femininity, childishness, and (significantly) slavery. Enslavement was masculinity's opposite, entailing a lack of power and autonomy over oneself and others.Against this background, the New Testament uses the metaphor of slavery to describe both Jesus and what he expected of his disciples. In doing so, it redefined masculinity for the Christian. This well-researched book by an expert on gender and the New Testament explores slavery and gender in the Roman Empire and uses that background to interpret key passages that employ enslavement imagery, such as Mark 10:41-45, Luke 22:24-27, Philippians 2:1-11, and 1 Peter 2:18-25. Further, it helps readers understand how enslaved first-century Christians may have interpreted and applied these texts. The book's conclusions address the significance of "unconventional masculinity" for Christology, discipleship, and church leadership.