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The Depravity Of The Gentiles

The portrait of man and woman offered in these sources has much in common with the sources discussed in the previous chapter. Apocryphal literature such as Tobit and Sirach recommended that Judean men control their desires, be wary of seductive women, and keep careful watch over their households. The nation of Israel could be imagined as a woman and, therefore, the heroic deeds of one Judean or Israelite woman could stand for the prestige, and even the manliness, of the entire community. Though we have seen such discursive strategies before, in the case of biblical and postbiblical Judean literature, the goal was the production of difference between Israel Judah Judea and the gentiles or, more simply, everyone else. Gentile tyrants, overcome by desire, could be conquered by manly Judean women. Judean men were repeatedly warned to keep away from seductive yet polluting gentile women. Homoerotic sex was characterized as a gentile, not Judean, problem, 53 as were adultery, rape,...

Shame Honor and Slave Bodies

The gender-specific liabilities of slaves placed them outside the game of honor, in Orlando Patterson's words.99 At its simplest level, honor is a socially recognized claim to worth. 100 Honorable people guard their honor by protecting their persons from both physical and symbolic affronts. As we have seen, the slave is vulnerable to both. Consider, for example, Bruce Malina's synopsis of male honor in the New Testament world First of all, male honor is symboled by the testicles, which stand for manliness, courage, authority over family, willingness to defend one's reputation, and refusal to submit to humiliation. 101 A slaveholder's claim to the body of a male slave certainly extended to possession of his testicles, and in certain circumstances the slaveholder might assert that right to the testicles through castration. More broadly, the sexual availability of the (young) male slave signified his exclusion from the category of honor. Correspondingly, the male slave had no authority...

Commonplace Virtue And Vice

Standard topics of praise (epainos, laudatio) or blame (psogos, vituperatio) were outlined in Greek rhetorical handbooks (progymnasmata) and in Latin oratorical treatises. In his handbook, Ap(h)thonius recommended that the following topics be addressed family, nation, ancestors, livelihood, customs, prudence, beauty, manliness, and bodily strength, among other features (Prog. 8).24 In his De inventione rhetorica, Cicero offered an almost identical list. (177-78).25 An anonymous third-century c.E. teacher of rhetoric recommended that cities, emperors, and governors alike be praised, when possible, for their temperance (sophrosyne), justice (dikaiosyne), and wisdom (phronesis-- Men. Rhet. 364, 375, 380, 384).26 When praising or blaming cities, one should consider the amount of bad behavior (hamar-temata) evident there, especially whether or not citizens often commit adultery (364.1-2). When praising an emperor, one should note that, because of the emperor's good example, marriages are...


But in all spiritual respects Christ was perfect. In him are united all the excellence of both the sexes, of all temperaments and nationalities and characters. He possesses, not simply passive innocence, but positive and absolute holiness, triumphant through temptation. He includes in himself all objects and reasons for affection and worship so that, in loving him, love can never love too much. Christ s human nature, therefore, and not human nature as it is in us, is the true basis of ethics and of theology. This absence of narrow individuality, this ideal, universal manhood, could not have been secured by merely natural laws of propagation, it was secured by Christ s miraculous conception see Dorner, Glaubenslehre, 2 446 (Syst. Doct., 3 344). John G. Whittier, on the Birmingham philanthropist, Joseph Sturge Tender as woman, manliness and meekness In him were so allied, That they who judged him by his strength or weakness Saw but a single side.

Elizabeth Stuart

Thomas Laqueur has demonstrated that until the Enlightenment, Western culture constructed female bodies as imperfect inversions of male bodies. There may have been different genders but there was one sex. This allowed for the possibility of flux and change, a possibility that was closed off in the Enlightenment period, when male and female bodies were sharply differentiated in reaction to the earliest forms of feminism (Laqueur 1990). Mollenkott has drawn attention to the rich tradition of gender bending in Christian hagiog-raphy. This tradition was, of course, constructed in the context of patriarchy so the transitions tend to be female to male. Maleness was identified in much early Christian discourse with perfect humanity and femaleness with fallen humanity. Some early church fathers taught that women could become manly by exercising virtue and actually become models of manliness for men (Cloke 1995). Even though manifesting many patriarchal assumptions, these traditions...

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