This volume takes as its object not religion as such but a set of interventions that raised to scholarly consciousness some of the intellectual problems and political stakes in the representation of religion. Its point of departure is Wilfred Cantwell Smith's early critique of European and North American productions of 'religion' as an object of knowledge. Selections take up something of the form and consequences of Smith's argument as the task of making explicit the historically determined status of religion's use as a category for describing and differentiating humans, their behaviors and social practices. Thematic links are made between classic interventions in Religious Studies and related fields of critical inquiry (including essays by Walter Benjamin, Roland Barthes, Joan Wallach Scott, and Jonathan Z. Smith) and their contemporary interlocutors. Framed innovatively by the themes of cultural and scholarly mapping, the critique of texts and textuality, and sexualized, racialized, and gendered constructions of the body, with each section prefaced by original contributions from leading scholars in the field (e.g. Amy Hollywood and Burton Mack), Readings in the Theory of Religion will prove indispensable to students and scholars in every sub-field of critical and cultural studies of religion.

"Reinventing Religious Studies" offers readers an opportunity to trace the important trends and developments in Religious Studies over the last forty years. Over this time the study of religion has been transformed into a critical discipline informed by a wide range of perspectives from sociology to anthropology, politics to material culture, and economics to cultural theory. "Reinventing Religious Studies" brings together key writings which have helped shape scholarship, teaching and learning in the field. All the essays are drawn from the CSSR Bulletin, a provocative, occasionally irreverent, and always critical journal which has long been at the centre of debates in Religious Studies. This collection will prove invaluable for students and scholars of theory and method in Religious Studies. It offers readers a unique opportunity to understand the history of key issues in the study of religion and what remains central to the study of religion today.

Scott S. Elliott reconsiders the autobiographical statements Paul makes throughout his letters (particularly Philippians 3:4b-6; Romans 7:14-25; 1 Corinthians 9:19-23 and 2 Corinthians 12:1-10) in light of the theoretical work of Roland Barthes. Elliott draws particularly on Barthes' later poststructuralist writings, many of which touch either directly or indirectly on self-narration (e.g., Roland Barthes by Roland Barthes, Mourning Diary, Camera Lucida, and A Lover's Discourse: Fragments). These provide fruitful dialogue partners with which Elliott can interrogate and examine Paul's own writings and consider the ways in which Paul saw himself and how the application of this theory can yield a greater understanding of Paul's letters.

"Reinventing Religious Studies" offers readers an opportunity to trace the important trends and developments in Religious Studies over the last forty years. Over this time the study of religion has been transformed into a critical discipline informed by a wide range of perspectives from sociology to anthropology, politics to material culture, and economics to cultural theory. "Reinventing Religious Studies" brings together key writings which have helped shape scholarship, teaching and learning in the field. All the essays are drawn from the CSSR Bulletin, a provocative, occasionally irreverent, and always critical journal which has long been at the centre of debates in Religious Studies. This collection will prove invaluable for students and scholars of theory and method in Religious Studies. It offers readers a unique opportunity to understand the history of key issues in the study of religion and what remains central to the study of religion today.

This volume takes as its object not religion as such but a set of interventions that raised to scholarly consciousness some of the intellectual problems and political stakes in the representation of religion. Its point of departure is Wilfred Cantwell Smith's early critique of European and North American productions of 'religion' as an object of knowledge. Selections take up something of the form and consequences of Smith's argument as the task of making explicit the historically determined status of religion's use as a category for describing and differentiating humans, their behaviors and social practices. Thematic links are made between classic interventions in Religious Studies and related fields of critical inquiry (including essays by Walter Benjamin, Roland Barthes, Joan Wallach Scott, and Jonathan Z. Smith) and their contemporary interlocutors. Framed innovatively by the themes of cultural and scholarly mapping, the critique of texts and textuality, and sexualized, racialized, and gendered constructions of the body, with each section prefaced by original contributions from leading scholars in the field (e.g. Amy Hollywood and Burton Mack), Readings in the Theory of Religion will prove indispensable to students and scholars in every sub-field of critical and cultural studies of religion.

Inspired by and engaging with the provocative and prolific work of Stephen D. Moore, Bible and Theory showcases some of the most current thinking emerging at the intersections of critical methods with biblical texts. The result is a plurality of readings that deconstruct customary disciplinary boundaries. These chapters, written by a wide range of biblical scholars, collectively argue by demonstration for the necessity and benefits of biblical criticism inflected with queer theory, literary criticism, postmodernism, cultural studies, and more. Bible and Theory: Essays in Biblical Interpretation in Honor of Stephen D. Moore invites the reader to rethink what constitutes the Bible and to reconsider what we are doing when we read and interpret it.

Scott S. Elliott reconsiders the autobiographical statements Paul makes throughout his letters (particularly Philippians 3:4b-6; Romans 7:14-25; 1 Corinthians 9:19-23 and 2 Corinthians 12:1-10) in light of the theoretical work of Roland Barthes. Elliott draws particularly on Barthes' later poststructuralist writings, many of which touch either directly or indirectly on self-narration (e.g., Roland Barthes by Roland Barthes, Mourning Diary, Camera Lucida, and A Lover's Discourse: Fragments). These provide fruitful dialogue partners with which Elliott can interrogate and examine Paul's own writings and consider the ways in which Paul saw himself and how the application of this theory can yield a greater understanding of Paul's letters.

As readers, we are captivated by the resemblance of literary characters to actual persons. But it is precisely this illusion that allows characterization to play host to dominant ideologies of both 'literature' and 'the self'. This is especially true when we confuse narrative figures and historical persons. Over the last thirty years, New Testament narrative criticism has developed into a major methodological approach in Biblical Studies. But for all its ingenuity and promise, it has been reluctant to let go of conventional historical-critical moorings. As a result, one is hard pressed to find any substantive difference between reconstructions of the historical Jesus and narrative-critical readings of the character Jesus. Reconfiguring Mark's Jesus endeavors to reorient and advance narrative criticism by analysing the Gospel of Mark's characterization of the figure of Jesus in relation to three other fundamental aspects of narrative discourse: focalization, dialogue, and plot. This intertextual reading, in which Mark is set alongside two ancient novels-Leucippe and Clitophon and the Life of Aesop-problematizes implicitly modern notions of literary characters as autonomous 'agents', as well as 'naturalizing' treatments of literary characters as historical referents. Highlighting the inherent ambiguity of narrative discourse, particularly with regard to referentiality, human agency, and the complex relationship between literature and history, Reconfiguring Mark's Jesus illustrates the diverse and complex ways that narratives, of necessity, produce fragmented characters that refract the inherent paradoxes of narrative itself and of human subjectivity.