Examines Tertullian of Carthage's (160-220 C.E.) writings on dress within Roman vestimentary culture. It employs a socio-historical approach, together with insights from performance theory and feminist rhetorical analysis, to situate Tertullian's comments in the broader context of the Roman Empire.

Tertullian (c. AD 160 - 225) was one of the first theologians of the Western Church & ranks among the most prominent of the early Latin fathers. His wide-ranging literary output offers a valuable insight into the Christian Church at a crucial stage in its development.

Central to debates about Jesus is the issue of whether he uniquely embodies the divine. While this discussion continues unabated, both those who affirm and those who dismiss, Jesus' divinity regularly eclipse the reality that in many of the earliest strands of the Christian tradition when Jesus' divinity is proclaimed, Jesus is imaged as the female divine. Sally Douglas investigates these early texts, excavates the motivations for imaging Jesus as Woman Wisdom and the complex reasons that this began to be suppressed in the 2nd and 3rd centuries. The work concludes with an exploration of the powerful implications of engaging with the ancient proclamation of Jesus-Woman Wisdom in contemporary context.

During the late second and early third centuries C.E. the resurrection became a central question for intellectual commentary, with increasingly tense divisions between those who interpreted the resurrection as a bodily experience and those who did not. The relationship between the resurrected person and their mortal flesh was also a key point of discussion, especially in regards to sexual desires, body parts, and practices. Early Christians struggled to articulate how and why these bodily features related to the imagined resurrected self. The problems posed by the resurrection thus provoked theological analysis of the mortal body, sexual desire and gender. Resurrecting Parts is the first study to examine the place of gender and sexuality in early Christian debates on the nature of resurrection, investigating how the resurrected body has been interpreted by writers of this period in order to address the nature of sexuality and sexual difference. In particular, Petrey considers the instability of early Christian attempts to separate maleness and femaleness. Bodily parts commonly signified sexual difference, yet it was widely thought that future resurrected bodies would not experience desire or reproduction. In the absence of sexuality, this insistence on difference became difficult to maintain. To achieve a common, shared identity and status for the resurrected body that nevertheless preserved sexual difference, treatises on the resurrection found it necessary to explain how and in what way these parts would be transformed in the resurrection, shedding all associations with sexual desires, acts, and reproduction. Exploring a range of early Christian sources, from the Greek and Latin fathers to the authors of the Nag Hammadi writings, Resurrecting Parts is a fascinating resource for scholars interested in gender and sexuality in classical antiquity, early Christianity, asceticism, and, of course, the resurrection and the body.

The heretics against whom this work is directed, were the same who maintained that the demiurge, or the god who created this world and gave the Mosaic dispensation, was opposed to the supreme God. Hence they attached an idea of inherent corruption and worthlessness to all his works--amongst the rest, to the flesh or body of man; affirming that it could not rise again, and that the soul alone was capable of inheriting immortality.

"There has long been a curious fascination with eyes and mirrors as evident throughout art, film, and literature. From fantastical characters who shoot lasers from their eyes to those whose memories are altered visually, the way in which a story portrays the function of the eyes demonstrates the way the storyteller imagines the character's relationship to the world. Is the character powerful or powerless? Does she impact her world or is she impacted by that world? The storyteller's portrayal of vision answers those questions and reveals deeper assumptions about the individual and her ability to move within and to know her world. While eyes are associated with interacting with this world, mirrors are distinctly associated with interacting with some other world. Mirrors function as portals to other worlds, windows that glimpse an alternate reality, or harmful traps that hide sinister intentions. How an author portrays eyes reveals how she understands the world, while how she portrays mirrors reveals how she imagines the unknown"--

"Drawing insights from gender studies and the environmental humanities, Demonic Bodies analyzes how ancient Christians constructed the Christian body through its relations to demonic adversaries. Case studies on New Testament texts, early Christian church fathers, and "Gnostic" writings trace how early followers of Jesus construed the demonic body in diverse and sometimes contradictory ways, as both embodied and bodiless, "fattened" and ethereal, heavenly and earthbound. Across this diversity of portrayals, however, demons consistently functiond as personfications of "deviant" bodily practices such as "magical" rituals, immoral sexual acts, gluttony, and "pagan" religious practices. This demonization served an exclusionary function whereby Christian writers marginalized fringe Christian groups by linking their ritual activities to demonic modes of (dis)embodiment. Demonic Bodies demonstrates, therefore, that the formation of early Christian cultures was part of the shaping of broader Christian "ecosystems," which in turn informed Christian experiences of their own embodiment and community"--