By T. L. Carter
This research seeks to base Paul's language of sin within the socio-cultural context of his unique letters. T.L. Carter attracts at the paintings of social anthropologist Mary Douglas to behavior a cross-cultural research of the symbolism of the facility of sin within the letters, analyzing completely Douglas' "Grid and staff" version and protecting its use as a heuristic device for brand spanking new testomony students. He additionally deals clean perception into key passages from 1 Corinthians, Galatians and Romans.
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Additional resources for Paul and the Power of Sin: Redefining 'Beyond the Pale' (Society for New Testament Studies Monograph Series)
M. Douglas and A. Wildawsky, Risk and Culture. An Essay on the Selection of Technical and Environmental Dangers (London, University of California Press, 1982). In the original edition of Natural Symbols, Douglas used the example of the Bog Irish refusing to eat meat on Friday. This formed a natural link with Bernstein’s work on the different linguistic codes employed by working- and middle-class families, which formed the basis for her own approach; cf. B. Bernstein, Class, Codes and Control, 2 vols.
Of these, the charge of determinism is the least well founded. 84). 104–8) rejects the model, on the grounds that it can only measure social change on a very small scale, in relatively stable situations. While this makes it unsuitable for Sanders’ diachronic study of the fragmentation of Jewish–Christian relations, the model remains useful for a synchronic study of the churches to which Paul wrote his letters. 22 It is thus unfortunate that in 1996 Routledge chose to reprint the 1973 edition of Natural Symbols.
In such cases, people are forced down into the low grid/low group quadrant, where they are constrained neither by group membership, nor by society’s structures. 103–4. 114. 26 Paul and the Power of Sin express their rejection of the system through bodily shaking, frenzy and sexual promiscuity; bodily dissociation is valued, and there is no selfconsciousness about sexual or other bodily orifices and functions. In this way, unstructured social experience (low grid and group) is directly symbolised through the medium of the physical body.