The issue of community-identity construction in Galatians is considered using two methods: first, by applying anthropological theories to the mechanism and natures of community-identity and its construction, and second, by comparing the Galatian community with another minority religious community. Asano argues that Paul's effort at identity construction is partially conditioned by his self-awareness as an autonomous apostle and by the external pressures of the significant groups elsewhere. Paul's conflict, depicted in Galatians 2 and projected upon the Galatian situation, is understood as a conflict between the ethno-centred and the 'instrumental mode' of community constructions, the latter of which is free from the constraints of core ethnic sentiment. Galatians 4.21-31 is identified as a conceptual framework (or 'recreated worldview') for the community members to be assured of their authentic existence under marginalizing pressure. This recreated worldview is ritually acted out in baptism with the egalitarian motif (Gal 3.28) to help internalize the authentic identity. Finally, Paul's letter is suggested to have functioned as a physical locus of community-identity. Thus the autographic marker (Gal 6.11) directs the attention of the audience not only to the conceptual content but to the presence of the founding apostle that the letter replaces.

Combining the insights of many leading New Testament scholars writing on the use of social identity theory this new reference work provides a comprehensive handbook to the construction of social identity in the New Testament. Part one examines key methodological issues and the ways in which scholars have viewed and studied social identity, including different theoretical approaches, and core areas or topics which may be used in the study of social identity, such as food, social memory, and ancient media culture. Part two presents worked examples and in-depth textual studies covering core passages from each of the New Testament books, as they relate to the construction of social identity. Adopting a case-study approach, in line with sociological methods the volume builds a picture of how identity was structured in the earliest Christ-movement. Contributors include; Philip Esler, Warren Carter, Paul Middleton, Rafael Rodriquez, and Robert Brawley.

What did Paul mean when he declared that there is 'neither Jew nor Greek, neither slave nor free, nor male and female' (Galatians 3:28)? While many modern readers understand these words as a statement about human equality, this study shows that it in fact reflects ancient ideas about an ideal or utopian community. With this declaration, Paul contributed to the cultural conversation of his time about such a community. The three pairs that Paul brings together in this formula all played a role in first-century conceptions of what an ideal world would look like. Such conceptions were influenced by cosmopolitanism; the philosophical idea prevalent at the time, that all people were fundamentally connected and could all live in a unified society. Understanding Paul's thought in the context of these contemporary ideals helps to clarify his attitude towards each of the three pairs in his letters. Like other ancient utopian thinkers, Paul imagined the ideal community to be based on mutual dependence and egalitarian relationships.

This book was passed as a PhD thesis at Bayreuth University, Germany. The author challenges African Biblical scholars and Christian leaders to premise Biblical interpretation on the experiences of the often neglected underclasses. The author argues that from a comparative historical, cultural and material methodological point of view, the experiences of the Zimbabwean underclasses whose collective ordeal is represented by the experiences of domestic workers are strikingly similar to those suffered by slaves among other underclasses in the biblical world. In the same way religion was appropriated by the elite to validate oppression of the underclasses in the biblical world, the author shows that since the colonial era, Christianity in Africa, through biblical interpretation among many other tactics has been an influential force on the side of the dominant class to advance their racial, class and gender interests. To date, in Zimbabwe for example, the Bible (and religion in general) is manipulated by the dominant minority to justify and entrench the exploitation of the majority underclasses. On the other hand, the author observes that the history of ancient Israel, Roman colonial Palestine and colonial Zimbabwe evidences that when religion is appropriated (and/or the Bible is read and interpreted) from the historical cultural and material conditions of the underclasses, it can be a valuable resource not only for their mobilization to overthrow oppressive systems but also for justifying their resistance tactics. Aluta Continua!!(The Struggle goes on!!).

Culture is defined as the shared values and practices found in a community. Cultural values are then varied from one social group to the other. In contrast, gospel is static. The values and principles from Scripture do not change. Moreover, when gospel and culture tensions occur--especially in the application of the gospel message in a specific culture--do believers from a specific culture adopt the culture of the Bible? If so, is there one unified culture in the Bible? From the Canaanite culture to the Greco-Roman and Jewish cultures, Scripture exhibits many cultures. Should the believers from a specific worldview follow all the cultural practices of the Bible? Can the believers from Kerala or Bihar in India hold on to their own indigenous cultures? How might one appropriate the message of the gospel in their respective cultures? Contextualizing the gospel is an important task in the practice of Christianity. This means that the identification of the principles of contextualization is important in order to answer the aforementioned questions. One Gospel, Many Cultures will be a valuable addition as these pertinent questions on gospel and culture are addressed by renowned scholars.

In a new study on the Pauline adoption metaphors, Erin Heim applies a wide array of contemporary theories of metaphor in a fresh exegesis of the four instances of adoption (huiothesia) metaphors in Galatians and Romans. Though many investigations into biblical metaphors treat only their historical background, Heim argues that the meaning of a metaphor lies in the interanimation of a metaphor and the range of possible backgrounds it draws upon. Using insights from contemporary theories, Heim convincingly demonstrates that the Pauline adoption metaphors are instrumental in shaping the perceptions, emotions, and identity of Paul’s first-century audiences.