A comprehensive collection of texts that maps out the field of Critical Men's Studies in Religion. It contains 35 key texts that engage with the position of men in society and church, the ideals of masculinity as engendered by religious discourse, and alternative trajectories of being in the world, whether spiritually, relationally or sexually.

Bjorn Krondorfer, one of the leading scholars in this field, has collected 35 key texts that have shaped this field within the wider area of the study of gender, religion and culture. The texts in this critical reader engage actively and critically with the position of men in society and church, men's privileged relation to the sacred and to religious authority, the ideals of masculinity as engendered by religious discourse, and alternative trajectories of being in the world, whether spiritually, relationally or sexually. Each of the texts is introduced by the editor and accompanied by bibliographies that make this the ideal tool for study.

"This book is a work of medieval history and the history of gender and sexuality. It looks at the biblical King David, who has multiple paradigmatic identities in the Middle Ages: king, military leader, adulterous lover, sinner. It views David primarily from the perspective of medieval European Christian society but also from the medieval European Jewish viewpoint"--

Charting the growing religious pluralism of British society, this book investigates the diverse formations of masculinity within and across specific religions, regions and immigrant communities. Contributors look beyond conventional realms of worship to examine men's diverse religious cultures in a variety of contexts.

Studies of gender in African Christianity have usually focused on women. This book draws attention to men and constructions of masculinity, particularly important in light of the HIV epidemic which has given rise to a critical investigation of dominant forms of masculinity. These are often associated with the spread of HIV, gender-based violence and oppression of women. Against this background Christian theologians and local churches in Africa seek to change men and transform masculinities. Exploring the complexity and ambiguity of religious gender discourses in contemporary African contexts, this book critically examines the ways in which some progressive African theologians, and a Catholic parish and a Pentecostal church in Zambia, work on a 'transformation of masculinities'.

Male Confessions examines how men open their intimate lives and thoughts to the public through confessional writing. This book examines writings—by St. Augustine, a Jewish ghetto policeman, an imprisoned Nazi perpetrator, and a gay American theologian—that reflect sincere attempts at introspective and retrospective self-investigation, often triggered by some wounding or rupture and followed by a transformative experience. Krondorfer takes seriously the vulnerability exposed in male self-disclosure while offering a critique of the religious and gendered rhetoric employed in such discourse. The religious imagination, he argues, allows men to talk about their intimate, flawed, and sinful selves without having to condemn themselves or to fear self-erasure. Herein lies the greatest promise of these confessions: by baring their souls to judgment, these writers may also transcend their self-imprisonment.

New Testament scholars typically assume that the men who pervade the pages of Luke's two volumes are models of an implied "manliness." Scholars rarely question how Lukan men measure up to ancient masculine mores, even though masculinity is increasingly becoming a topic of inquiry in the field of New Testament and its related disciplines. Drawing especially from gender-critical work in classics, Brittany Wilson addresses this lacuna by examining key male characters in Luke-Acts in relation to constructions of masculinity in the Greco-Roman world. Of all Luke's male characters, Wilson maintains that four in particular problematize elite masculine norms: namely, Zechariah (the father of John the Baptist), the Ethiopian eunuch, Paul, and, above all, Jesus. She further explains that these men do not protect their bodily boundaries nor do they embody corporeal control, two interrelated male gender norms. Indeed, Zechariah loses his ability to speak, the Ethiopian eunuch is castrated, Paul loses his ability to see, and Jesus is put to death on the cross. With these bodily "violations," Wilson argues, Luke points to the all-powerful nature of God and in the process reconfigures--or refigures--men's own claims to power. Luke, however, not only refigures the so-called prerogative of male power, but he refigures the parameters of power itself. According to Luke, God provides an alternative construal of power in the figure of Jesus and thus redefines what it means to be masculine. Thus, for Luke, "real" men look manifestly unmanly. Wilson's findings in Unmanly Men will shatter long-held assumptions in scholarly circles and beyond about gendered interpretations of the New Testament, and how they can be used to understand the roles of the Bible's key characters.

In Between Biblical Criticism and Poetic Rewriting, Samuel Tongue offers an account of the aesthetic and critical tensions inherent in the development of the Higher Criticism of the Bible. Different ‘types’ of Bible are created through the intellectual and literary pressures of Enlightenment and Romanticism and, as Tongue suggests, it is this legacy that continues to orientate the approaches deemed legitimate in biblical scholarship. Using a number of ancient and contemporary critical and poetic rewritings of Jacob’s struggle with the ‘angel’ (Gen 32:22-32), Tongue makes use of postmodern theories of textual production to argue that it is the ‘paragesis’, a parasitical form of writing between disciplines, that best foregrounds the complex performativity of biblical interpretation.

Most characters in the Bible are men, yet they are hardly analysed as such. Masculinity and the Bible provides the first comprehensive survey of approaches that remedy this situation. These are studies that utilize insights from the field of masculinity studies to further biblical studies. The volume offers a representative overview of both fields and presents a new exegesis of a well-known biblical text (Mark 6) to show how this approach leads to new insights. By presenting the field of masculinity studies, the volume performs a service for those working in biblical studies and related disciplines, but have not explored this approach yet. At the same time, the volume shows, by surveying the past two decades of publications in the field, what results have been achieved so far and where open questions remain. In the exegesis of Mark 6, it becomes clear that one of these challenges, the often very specific and intersectional character of masculinity, can be addressed successfully when consciously combining approaches such as narrative and ritual analyses.

An examination of how early twentieth-century American Jewish men experienced manhood and presented their masculinity to others. How did American Jewish men experience manhood, and how did they present their masculinity to others? In this distinctive book, Sarah Imhoff shows that the project of shaping American Jewish manhood was not just one of assimilation or exclusion. Jewish manhood was neither a mirror of normative American manhood nor its negative, effeminate opposite. Imhoff demonstrates how early twentieth-century Jews constructed a gentler, less aggressive manhood, drawn partly from the American pioneer spirit and immigration experience, but also from Hollywood and the YMCA, which required intense cultivation of a muscled male physique. She contends that these models helped Jews articulate the value of an acculturated American Judaism. Tapping into a rich historical literature to reveal how Jews looked at masculinity differently than Protestants or other religious groups, Imhoff illuminates the particular experience of American Jewish men. “There is so much literature—and very good scholarship—on Judaism and gender, but the majority of that literature reflects an interest in women. A hearty thank you to Sarah Imhoff for writing the other half of the story and for doing it so elegantly.” —Claire Elise Katz, author of Levinas and the Crisis of Humanism “Invariably lucid and engaging, Sarah Imhoff provides a secure foundation for how religion shaped American masculinity and how masculinity shaped American Judaism in the early twentieth century.” —Judith Gerson, author of By Thanksgiving We Were Americans: German Jewish Refugees and Holocaust Memory