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Signs, Wonders, and Gifts: Divination in the Letters of Paul PDF

271 Pages·2019·3.436 MB·English
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i Signs, Wonders, and Gifts ii iii Signs, Wonders, and Gifts Divination in the Letters of Paul z   JENNIFER EYL 1 iv 1 Oxford University Press is a department of the University of Oxford. It furthers the University’s objective of excellence in research, scholarship, and education by publishing worldwide. Oxford is a registered trade mark of Oxford University Press in the UK and certain other countries. Published in the United States of America by Oxford University Press 198 Madison Avenue, New York, NY 10016, United States of America. © Oxford University Press 2019 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, without the prior permission in writing of Oxford University Press, or as expressly permitted by law, by license, or under terms agreed with the appropriate reproduction rights organization. Inquiries concerning reproduction outside the scope of the above should be sent to the Rights Department, Oxford University Press, at the address above. You must not circulate this work in any other form and you must impose this same condition on any acquirer. CIP data is on file at the Library of Congress ISBN 978– 0– 19– 092465– 2 1 3 5 7 9 8 6 4 2 Printed by Sheridan Books, Inc., United States of America v For my parents, Pat and Tony Eyl vi vii Contents Acknowledgments ix Introduction: By the Power of Signs and Wonders 1 1. Taxonomy and Pauline Uniqueness: The Problem of Categories and Modes 20 2. Divinatory Practices and Palpability of the Gods 46 3. A Taxonomy of Paul’s Divinatory Practices 86 4. A Taxonomy of Paul’s Wonderworking 115 5. Discursive Claims to Divine Authority 144 6. Paul, Pistis, and Divine Powers: An Economy of Reciprocity 170 Conclusion: Mantikē, Modes, and Milieu 213 Bibliography 221 Index 245 viii ix Acknowledgments It is thrilling to refine a project and watch it flourish, expand, and take new, unexpected directions. I owe a debt of gratitude to numerous people for invigorating conversations, mentorship, and encouragement throughout the process of thinking through many of my ideas. First, I woud like to thank Ross Kraemer whose inspiring influence drew me from Classics to Religious Studies and taught me always to inquire, “What is at stake, and for whom?” I thank Stanley Stowers for guiding my interest in this project, which was originally a PhD dissertation. I am also grateful to Bill Arnal, Debra Scoggins Ballentine, Willi Braun, Barry Crawford, Natasha Margulis, Craig Martin, Karin D. Martin, Paul Robertson, Emma Wasserman, Stephen L. Young, and Ophelia— many of whom read and offered excellent feedback on various stages of these chapters. Daily conversations— sometimes significant, sometimes in passing— with Robyn Faith Walsh, Erin Roberts, and Sarah Rollens (the Lady Cabal!) made this book much better and more interesting than it would have been otherwise. They cer- tainly made it more compelling to write. Thank you to the American Academy in Rome for use of their library facilities throughout the Spring of 2017. I owe a debt of gratitude to the anonymous reviewers for their insightful comments and to my editor at Oxford, Steve Wiggins, for encouraging this project. I am forever indebted to my sister, Nancy Eyl, who has always inspired me to demand more of myself. Special thanks to Jessica Kim for her keen editorial eye and for enticing me to take breaks with adventurous fishing trips to Maine. In addition to those mentioned above, I thank the many other scholars whose intellectual bravery has opened new ways of seeing and understanding the world and the past.

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