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Minna Shkul examines how Ephesians engages in social entrepreneurship - the deliberate shaping of emerging Christian Identity.
Minna Shkul examines how Ephesians engages in social entrepreneurship - the deliberate shaping of emerging Christian Identity through provision of ideological and social paradigms for the fledgling Christian community. Shkul uses social entrepreneurship as an umbrella for a variety of social processes reflected in the text. This eclectic theoretical framework and deutero-Pauline reading position has two key aims. The first is to offer a theoretically informed social-scientific reading which demonstrates the extensive socio-ideological shaping within the text, and displays the writer's negotiation of different group processes throughout the letter. The second is to examine emerging Christian identity in the text, testing its ideological and social contours and its reforms upon Jewish traditions. Crucially this is done without the theological presupposition that something was wrong with the Judaism practised at the time, but rather by focusing upon the divine ‘legitimating' of the Christian group and its culture.
Minna Shkul examines how Ephesians engages in social entrepreneurship - the deliberate shaping of emerging Christian Identity.
Minna Shkul examines how Ephesians engages in social entrepreneurship - the deliberate shaping of emerging Christian Identity through provision of ideological and social paradigms for the fledgling Christian community. Shkul uses social entrepreneurship as an umbrella for a variety of social processes reflected in the text. This eclectic theoretical framework and deutero-Pauline reading position has two key aims. The first is to offer a theoretically informed social-scientific reading which demonstrates the extensive socio-ideological shaping within the text, and displays the writer's negotiation of different group processes throughout the letter. The second is to examine emerging Christian identity in the text, testing its ideological and social contours and its reforms upon Jewish traditions. Crucially this is done without the theological presupposition that something was wrong with the Judaism practised at the time, but rather by focusing upon the divine ‘legitimating' of the Christian group and its culture.