By Karl Olav Sandnes
All through heritage, the human abdominal has been considered as either a resource of disgrace and satisfaction. glossy cultures, really within the West, have constructed skill to domesticate this a part of the physique via corsets, routines, and revealing models. Does St. Paul handle a tradition during which the tummy ranks excessive? This research goals to reply to the query and the implications might be fantastic.
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Extra info for Belly and Body in the Pauline Epistles (Society for New Testament Studies Monograph Series)
The questions which this chapter aims to answer are the following: – Do ancient writers refer to the belly with a frequency and in a way that justifies speaking of a commonplace? – If so, to what does the topos of belly refer to? – Does the stomach in some texts take on a figurative meaning, or become a codeword for something more than eating? – Does the ancient material suggest a social context to which texts about the power of the belly refer? In addressing these questions, the ground will hopefully be prepared for a re-reading of the two enigmatic Pauline passages.
23, Vol. 1, pp. 218–22. 32 Pseudo-Aristotle, Physiognomonica 807b1, 7; 814b7. g. Polemon’s chap. 61, Vol. 1, pp. 276–7. 34 In Suetonius’ report of Nero’s death (chaps. 45–50), the emperor appears as a coward, rapidly changing his plans and showing a nervous attitude. 35 Vitellius is said to have been a glutton with a face marked by hard drinking, and with a huge belly (venter obesus) (Vitellius 17:2). For his excessive eating and drinking, see 29 34 The Graeco-Roman belly It is worth noting Suetonius’ habit of reporting on the outward appearance of the emperors towards the end of his biographies.
6–8’,34 to which we will return soon. Paul’s view on the body is closely connected with the major pattern of transition in his theology: before versus now or after (Gal. 1:23; 1 Cor. 6:9–11; cf. Eph. 35 The believers have turned their backs to their pagan past. g. 1 Cor. 6:9–11 where emphasis is given to illicit sexual activities, idolatry, greed, and other misdeeds. These sins are all mentioned in texts structured according to the pattern of past–now; such was their former life, such are they now.