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Circumcision as a malleable symbol: ...

Livesey, Nina E.

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Circumcision as a malleable symbol: Treatments of circumcision in Philo, Paul, and Justin Martyr.

紀錄類型:	書目-電子資源 : Monograph/item
正題名/作者:	Circumcision as a malleable symbol: Treatments of circumcision in Philo, Paul, and Justin Martyr./
作者:	Livesey, Nina E.
面頁冊數:	268 p.
附註:	Source: Dissertation Abstracts International, Volume: 68-04, Section: A, page: 1502.
Contained By:	Dissertation Abstracts International68-04A.
標題:	Religion, General. -
電子資源:	http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=3258388

Circumcision as a malleable symbol: Treatments of circumcision in Philo, Paul, and Justin Martyr.
Livesey, Nina E.

Circumcision as a malleable symbol: Treatments of circumcision in Philo, Paul, and Justin Martyr. - 268 p.

Source: Dissertation Abstracts International, Volume: 68-04, Section: A, page: 1502.

Thesis (Ph.D.)--Southern Methodist University, 2007.

The scholarship on the meaning of circumcision in the first and second centuries CE often ascribes a single meaning for this rite. Thus, following on the work of James Dunn, many Pauline scholars understand that circumcision functioned for first- and second-century Jews as a mark of distinction and privilege. Yet through a method of contextual analysis of the treatments of circumcision of this time period, the dissertation demonstrates that circumcision has instead a wide range of meanings. Philo of Alexandria, for example, treats the subject of circumcision in some detail three times within his lengthy corpus of writings, and in each occurrence the dominant sense of circumcision changes. In On the Migration of Abraham (89-93), where Philo expresses his frustration with Jews who neglect circumcision in favor of a purely cognitive recognition of this rite, as a benefit for the mind alone, circumcision garners the respect of one's fellow Jews. In contrast, in On the Special Laws (1.1-11) where Philo challenges ridicule of this rite from outsiders, circumcision acquires benefits for health, fertility, and general well-being, characteristics that would appeal not only to Jews but to outsiders as well.Subjects--Topical Terms:

1017453
Religion, General.

Circumcision as a malleable symbol: Treatments of circumcision in Philo, Paul, and Justin Martyr.
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245 1 0 $a Circumcision as a malleable symbol: Treatments of circumcision in Philo, Paul, and Justin Martyr.
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500 $a Source: Dissertation Abstracts International, Volume: 68-04, Section: A, page: 1502.
500 $a Adviser: Jouette Bassler.
502 $a Thesis (Ph.D.)--Southern Methodist University, 2007.
520 $a The scholarship on the meaning of circumcision in the first and second centuries CE often ascribes a single meaning for this rite. Thus, following on the work of James Dunn, many Pauline scholars understand that circumcision functioned for first- and second-century Jews as a mark of distinction and privilege. Yet through a method of contextual analysis of the treatments of circumcision of this time period, the dissertation demonstrates that circumcision has instead a wide range of meanings. Philo of Alexandria, for example, treats the subject of circumcision in some detail three times within his lengthy corpus of writings, and in each occurrence the dominant sense of circumcision changes. In On the Migration of Abraham (89-93), where Philo expresses his frustration with Jews who neglect circumcision in favor of a purely cognitive recognition of this rite, as a benefit for the mind alone, circumcision garners the respect of one's fellow Jews. In contrast, in On the Special Laws (1.1-11) where Philo challenges ridicule of this rite from outsiders, circumcision acquires benefits for health, fertility, and general well-being, characteristics that would appeal not only to Jews but to outsiders as well.
520 $a A similar pattern of variety in the meanings for circumcision takes place in the writings of Paul and Justin Martyr, who, along with Philo, are our primary interpreters of this rite within the first two centuries. In Galatians, for example, Paul understands circumcision to represent being a Jew, and in Romans it confirms trust as the appropriate mode of relating to God. Then, in the Dialogue with Trypho Justin Martyr maintains that circumcision is a sign of the suffering of Jews, yet he also uses the term "second circumcision" to refer to Christ and to Christians. Thus, the meaning of circumcision changes under the hand of its interpreter; it has many meanings, with no single dominant one within the writings of the first and second centuries CE.
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