Eastman takes up the maternal images and their dramatic effect as found in Galatians, draws on the work of Janet Martin Soskice, I. A. Richards, and on the language theory of Ursula Le Guin (7-8)-the last defining three different kinds of communication: the "father tongue" of power and getting things done (public discourse); the "mother tongue" of relationships and personal experience (mostly private discourse); and the "native language" that incorporates both orientations. While E. draws appreciatively on E. P. Sanders (Paul, the Law, and the Jewish People, 1983), neither the historical and social insights of the "new perspective" nor new studies in Paul and empire fit easily with the traditional theological framework chosen by Martyn and E. Although the conflict between new and traditional treatments is mentioned, the social aspects under contention are not pressing issues for E. The relationship she notes between circumcision and full membership in the covenant, while striking in its gender implications, is left to hang undiscussed (53).
RECOVERING PAUL'S MOTHER TONGUE: LANGUAGE AND THEOLOGY IN GALATIANS Tatha Wiley Theological Studies; Mar 2009; 70, 1; Docstoc pg. 208 Reproduced with permission of t
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