In Subversive Meals, Alan Streett follows on from James C Scott's idea of a hidden transcript to argue that the Lord's Supper was a subversive, non-violent act against the Roman Empire. Primarily through exegesis of the writings of Luke and Paul, Streett examines the political nature of the meal in the context of first-century Roman domination. In his widely researched argument, Streett illuminates for the reader why understanding the Lord's Supper as a purely symbolic act overlooks the political significance it would have had in the first century CE. Subversive Meals analyses how the structure of the Lord's Supper followed that of a Roman banquet by having a deipon and a symposium, the latter being the time when anti-resistance discussions would take place. Streett examines several aspects of the history, context and theological significance of the Lord's Supper. He discusses such topics as the identification of Passover as an anti-imperial meal against the Pharaoh's rule, the Roman domination system, the meal practices of Jesus, the eschatological meaning of the Last Supper, the practice of this anti-imperial work ethic in the early church, and the gift of prophecy as a symposium activity. By seeing the Lord's Supper as a political act, readers will be able to study Scriptural passages more closely and precisely.

Subversive Meals examines the Lord's Supper within the sociopolitical context of first-century Roman domination, and concludes that it was an anti-imperial praxis.Although the Christian communal meal looked much like a typical Roman banquet in structure, with a deipnon and a symposion, it was essentially different. The Roman meal supported the empire's ideology, honored Caesar and the gods, reinforced stratification among the masses, and upheld Rome's right to rule the world. The Christian meal, on the other hand, included hymns that extolled Jesus as Lord, prophecies that challenged Rome's ideological claims, and letters--read aloud--that promoted egalitarianism and instructed believers on how to live according to kingdom of God principles. Hence, the Christian banquet was an act of nonviolent resistance, or what James C. Scott calls a "hidden transcript."

When was the last time that we heard some good news? For those tuned in to the ecological crisis and the daily chronicle of injustice, the declaration of good news might seem synonymous with denial and avoidance. The gospel of Jesus Christ helps us to face the suffering of the world and live in love and hope. The only catch is, it requires that we change. It is only by losing our consumeristic, profit-seeking, and isolated lives that we may save them. The Green Good News finds a fresh take on the Gospels, painting a picture of Jesus as a humorous and subversive teacher, an organizer of alternative communities and food economies, as a healer of bodies and relationships, and as a prophet who sought to overturn an empire and restore a more just and joyful way of life. Christ teaches and incarnates a vision for sustainable life and provides practices that mark the path toward it. By exploring this always-inspiring sustainable gospel, we can find ways to transform our lives, communities, and even creation.

What did the apostle Paul mean when he portrayed the creation as subjected to frustration and enslaved to destruction? What forms of frustration and destruction might he have seen throughout the Roman Empire? And how would he describe creation's condition today? Creation's Slavery and Liberation addresses these questions by tracing the story of creation as it appears in Paul's own Scriptures (the Tanakh), Roman imperial propaganda, Paul's letter to Rome, and U.S. industrial agriculture. This story reveals God to be the Creator who makes right (justifies) and makes alive through Jesus Christ and the Spirit. Because God liberates, justifies, and vivifies the entire creation and since--according to Paul--creation's liberation is linked to humanity's glorification, Paul expects Christians to pursue justice and nourish life. Burroughs encapsulates key justice-oriented and life-supporting practices in seven eco-ethical principles. To make these principles come alive, she describes the ways in which Roman imperial and American industrial regimes have caused injustice and destruction and, instead, she proposes more regenerative approaches to growing, enjoying, and sharing our daily bread.

In this fully updated second edition, award-winning film director and Slamdance Film Festival co-founder Dan Mirvish gives you soup-to-nuts, cradle-to-grave advice on every aspect of the filmmaking lifestyle and craft. He drops advice on playing the Hollywood game, and shows you how to finance, cast, shoot and show your indie feature, documentary, episodic series, short film, student film, web video or big-budget blockbuster. Once labeled a "cheerful subversive" by The New York Times, Mirvish shares lessons he's learned personally from film luminaries Robert Altman, Christopher Nolan, Emma Thomas, Steven Soderbergh, Rian Johnson, Whit Stillman, Harold Ramis, Lynn Shelton, John Carpenter, Ava DuVernay, the Russo Brothers, Bong Joon-ho, Sean Baker and more. This revised edition includes brand new chapters on filming during a global pandemic finding investors and crowdfunding backers whether and where to go to film school how to get a big Hollywood agent self-distributing your film, even to airlines casting an Oscar®-winner as your lead actor and turning your garage into a 1980s New York subway Visit the extensive companion website at www.DanMirvish.com for in-depth supplemental videos, behind-the-scenes footage from Dan's films and bonus materials.

Volume 22 explores the complex relationships between gender and food in a variety of locations and time periods using a range of research methods. Gender inequality as it affects the struggle for access to land, the affordability of food, and its nutritional value is identified as a major social policy issue.