1-2 Peter and Jude (eBook, 2022) [WorldCat.org]
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1-2 Peter and Jude

Author: Patricia McDonald; Pheme Perkins; Eloise M Rosenblatt
Publisher: Collegeville, Minnesota : Liturgical Press, 2022.
Series: Wisdom commentary, volume 56
Edition/Format:   eBook : Document : EnglishView all editions and formats
Summary:
"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"--
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Genre/Form: Commentaries
Additional Physical Format: Print version:
McDonald, Patricia, 1946-
1-2 Peter and Jude
Collegeville, Minnesota : Liturgical Press, 2022
(DLC) 2021043298
Material Type: Document
Document Type: Book, Computer File
All Authors / Contributors: Patricia McDonald; Pheme Perkins; Eloise M Rosenblatt
ISBN: 9780814682319 0814682316 9780814682319
OCLC Number: 1268543504
Notes: "A Michael Glazier Book."
Description: 1 online resource.
Contents: ContentsList of Abbreviations ixList of Contributors xiiiForeword: "Come Eat of My Bread . . . and Walk in the Ways of Wisdom" xv Elisabeth Schussler FiorenzaEditor's Introduction to Wisdom Commentary: "She Is a Breath of the Power of God" (Wis 7:25) xix Barbara E. Reid, OPAuthor's Introduction to 1 Peter: Reading from the Margins 11 Peter 1:1-12 Letter Opening 191 Peter 1:13-2:10 Letter Body 1: Outsiders Are to Become God's Holy People 271 Peter 2:11-3:7 Letter Body 2: Christ's Example for the Oppressed 431 Peter 3:8-4:11 Letter Body 3: Love, Service, and Solidarity among the Faithful 691 Peter 4:12-19 Coda: Joy in Suffering with Christ 811 Peter 5:1-14 Letter Closing 91Concluding Reflection: Doing What Is Good in Evil Times 97 Author's Introduction to 2 Peter: An Integrative Critical Method and Feminist Analysis 1012 Peter 1:1-2 Greeting to the Faithful, Simeon Peter as Servant 1412 Peter 1:3-11 God's Generosity in Summoning Believers to Knowledge of Jesus Christ 1472 Peter 1:12-18 The Apostolic Witness Authorizing the Teaching: Transfiguration 1512 Peter 1:19 Morning Star 1572 Peter 1:20-2:2 The Intrusion of False Prophets and Teachers Disrupting the Community 1612 Peter 2:3 Judicial Condemnation of False Teachers Like the Prophet Hananiah 1652 Peter 2:4-10a The Lessons of the Past: Angels, Noah, Sodom and Gomorrah 1672 Peter 2:10b-22 God's Sure Punishment of Evildoers 1772 Peter 3:1-10 Assurance of the Coming of the Day of Final Judgment 1932 Peter 3:11-17 Calling the Faithful to Holiness 1952 Peter 3:18 Closing Doxology: Knowledge of Our Lord and Savior Jesus Christ 201Afterword 203Author's Introduction to Jude: Attending to a Different Voice 209Jude 1-2 Who I Am and Who You Are 223Jude 3-4 A Pastor's Concern about a Dangerous Situation 227Jude 5-7 What Is at Stake for the Community 235Jude 8-16 "These People" 241Jude 17-19 Do Not Lose Sight of the Bigger Picture 259Jude 20-23 Daily Living as God's Beloved 263 Jude 24-25 Conclusion of the Letter 273Conclusion 2791 Peter Works Cited 2852 Peter Works Cited 293Jude Works Cited 301Other Resources 303Index of Scripture References and Other Ancient Writings 305Index of Subjects 313
Series Title: Wisdom commentary, volume 56
Responsibility: Patricia McDonald, Pheme Perkins, Eloise Rosenblatt ; Linda M. Maloney, volume editor ; Barbara E. Reid, OP, general editor.

Abstract:

"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"--

"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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"This reading from the margins makes a volume on some of the less read biblical texts into another good feminist window on the whole enterprise."WATER

 
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