Mitzi Smith engages the reader in explaining how, as in the real world, the characterization of the Others is used negatively in the biblical texts. Smith shows how the concept of difference is constructed in order to distinguish ourselves from proximateothers: indeed, the other who is most similar to us is most threatening and most problematic. The process of Othering, or Otherness, is a synthetic and political social construct that allows us to create and maintain boundaries between 'them' and 'us'. Thus, this work demonstrates how proximate characters are constructed as the Other in the Acts of the Apostles. Charismatics, Jews, and women are proximate others who are constructed as the external and internal Others.

Too often the negative characterization of "others" in the biblical text is applied to groups and persons beyond the text whom we wish to define as the Other. Otherness is a synthetic and political social construct that allows us to create and maintain boundaries between "them" and "us." The other that is too similar to us is most problematic. This book demonstrates how proximate characters are constructed as the Other in the Acts of the Apostles. Charismatics, Jews, and women are proximate others who are constructed as the external and internal Other.

Acts is the sequel to Luke's gospel and tells the story of Jesus's followers during the 30 years after his death. It describes how the 12 apostles, formerly Jesus's disciples, spread the message of Christianity throughout the Mediterranean against a background of persecution. With an introduction by P.D. James

Hyun Ho Park employs social identity to create the first thorough analysis via such methodology of Acts 21:17-23:35, which contains one of the fiercest intergroup conflicts in Acts. Park's assessment allows his readers to rethink, reevaluate, and reimagine Jewish-Christian relations; teaches them how to respond to the vicious cycle of slander, labeling, and violence permeating contemporary public and private spheres; and presents a new hermeneutical cycle and describes how readers may apply it to their own sociopolitical contexts. After surveying previous studies of the text, Park first analyses Paul's welcome, questioning, and arrest, and how slandering and labeling make Paul an outsider. Park then describes how, through defending his Jewish identity and the Way, Paul nuances his public image and re-categorizes himself and the Way as part of the people of God. When Paul identifies himself as a Roman and later a Pharisee, Park examines Luke's ambivalent attitude toward Rome and the Pharisees, and assesses how Paul escapes dangerous situations by claiming different social identities at different times. Finally, he discloses the vicious cycle of slander, labeling, and violence not only against the Way but also against the Jews and challenges the discursive process of identity construction through intergroup conflict with an out-group, especially the proximate “Other.” Furthermore, he demonstrates how the relevance of such scholarship is not limited to Lukan studies or even biblical studies in general; the frequent use of slander, labeling, and violence in the politics of the United States and other polarized countries around the globe demands new ways of looking at intergroup relations, and Park's argument meets the needs of those seeking a new perspective on contemporary political discord.

The collective volume Syriac Hagiography: Texts and Beyond explores several late-antique and medieval Syriac hagiographical works from the complementary perspectives of literature and cult.

I Found God in Me is the first womanist biblical hermeneutics reader. In it readers have access, in one volume, to articles on womanist interpretative theories and theology as well as cutting-edge womanist readings of biblical texts by womanist biblical scholars. This book is an excellent resource for women of color, pastors, and seminarians interested in relevant readings of the biblical text, as well as scholars and teachers teaching courses in womanist biblical hermeneutics, feminist interpretation, African American hermeneutics, and biblical courses that value diversity and dialogue as crucial to excellent pedagogy.

Uses genre theory to explore the composition and purpose of Acts, concluding that it is a work of collected biography.