By T. L. Carter
This learn 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 ability of sin within the letters, interpreting completely Douglas' "Grid and crew" version and protecting its use as a heuristic instrument for brand spanking new testomony students. He additionally bargains 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)
However, having cleared Douglas of the charge of incoherent relativism, Spickard goes on to charge her with sociocentrism, inasmuch as her model is based upon the individual, which is a concept specific to western society, and certainly not common to all cultures. ’32 Spickard is himself guilty of sociocentrism, however, in assuming that the scientific worldview has universal validity, whereas it is actually based on exactly the same western view of the world as is Douglas’ model. The fact that Douglas’ model shares a common basis with science can scarcely be used to invalidate it as a scientific approach.
C. xiii. C. Triandis, K. J. L. J. Malina, ‘Is there a Circum-Mediterranean Person? 66–87. 41 S. J. 532–4; cf. 111–12. E. J. 9. L. 23-33. 44 S. Rayner, The Classification and Dynamics of Sectarian Forms of Organisation: Grid/Group Perspectives on the Far Left in Britain (unpublished PhD thesis, University of London, 1979). 40 Malina, ‘Grid and Group’ 35 social unit. The possibility of applying the model to entire cultures is, however, not even considered. Despite its limitations, however, Malina’s approach was taken up and employed by Neyrey, who initially used Malina’s definitions of grid and group.
Grid and Group’ 33 matter of pollution, but locate evil within the person and society. This is a direct reversal of Douglas’ portrayal of the small bounded group. Douglas stresses the goodness of the inside of the social and physical bodies, and locates evil outside the boundaries of the body so that it is only the witch who is inhabited by evil, in contradistinction to the social norm. Isenberg and Owen, however, erroneously regard indwelling evil as a characteristic of low grid/high group societies.