By K Edwin Bryant
Paul and the increase of the Slave locates Paul’s description of himself as a “slave of Messiah Jesus” within the epistolary prescript of Paul’s Epistle to Rome in the conceptual international of these who skilled the social fact of slavery within the first century C.E. The Althusserian notion of interpellation and the lifetime of Aesop are hired all through as theoretical frameworks to augment how Paul provided confident methods for slaves to visualize an life except Roman strength. An exegesis of Romans 6:12-23 seeks to reclaim the earliest reception of Romans as prophetic discourse geared toward an anti-Imperial reaction between slaves and decrease type readers.
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Extra resources for Paul and the Rise of the Slave: Death and Resurrection of the Oppressed in the Epistle to the Romans
Example text
The only precedence that law has involves the assignment of who can function in the state of exception. ”141 Thus, the class struggle involves an epic contest between how the superstructure “recruits subjects”142 and how laborers resist subjectivity. 143 Admittedly, Althusser adapted Paul’s discourse on Mars Hill to construct his understanding of ideology: As St. ”144 Althusser’s analysis of ideology clarifies how the superstructure imposes identity, creates systems of perpetual subjectivity, and amplifies the impact of ideological recognition.
132 On the matter of the “freighted characteristics” of historically oppressed peoples, see Wimbush, Theorizing Scriptures, 6. 133 Welborn, “Towards Structural Marxism,” 182–196. 134 Althusser, “Ideology and Ideological State Apparatuses,” 6. Althusser characterizes superstructure and infrastructure as being proponents of the class struggle. 135 On the matter of the slave as a tool, see Chapter 5, which examines Rom 6:13–14. 136 Althusser, “Ideology and Ideological State Apparatuses,” 6. 137 Althusser, “Ideology and Ideological State Apparatuses,” 8.
100 See Bartchy, Mallon Chresai. 1, 10 (cf. 1–2; Seneca Epist. 19. 104 In Paul and the Rise of the Slave, popular culture is employed as a theoretical framework to reconstruct the subjectivity of slaves in urban house churches and demonstrates how Paul’s concept of messianic identity deconstructed the Roman-imposed identity of oppression. 105 I am building on the research of Luise Schottroff and expanding her cursory observations on the language of Rom 6:12–14. In this connection, Paul’s understanding of Roman law likely reflected the various customs and traditions that reinforced Roman power, as well as imagery that depicted the ideal Roman citizen.