Made in an Imperfect Image: Race, Ethnicity, Disability, and Infirmity in the Life of Aphou
At the beginning of a debate concerning human imperfection, the Bishop Theophilus supposedly asked: “How can you [Aphou] say of the Ethiopian that he is in the image of God? Or someone who is leprous or lame or blind?” This inquiry, recorded in the fifth-century Coptic Life of Aphou, offers a glimps...
Main Author: | |
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Format: | Electronic Article |
Language: | English |
Check availability: | HBZ Gateway |
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Fernleihe: | Fernleihe für die Fachinformationsdienste |
Published: |
Oxford University Press
[2019]
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In: |
Journal of the American Academy of Religion
Year: 2019, Volume: 87, Issue: 2, Pages: 483-511 |
Standardized Subjects / Keyword chains: | B
Vita von Apa Aphu, des Anachoreten und Bischofs von Pemdje
/ Image of God
/ Physical disability
/ Racism
|
RelBib Classification: | AB Philosophy of religion; criticism of religion; atheism AG Religious life; material religion KAB Church history 30-500; early Christianity KBL Near East and North Africa KDF Orthodox Church |
Online Access: |
Presumably Free Access Volltext (Resolving-System) Volltext (doi) |
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520 | |a At the beginning of a debate concerning human imperfection, the Bishop Theophilus supposedly asked: “How can you [Aphou] say of the Ethiopian that he is in the image of God? Or someone who is leprous or lame or blind?” This inquiry, recorded in the fifth-century Coptic Life of Aphou, offers a glimpse into the discriminatory logic present in Coptic hagiographic texts. This article begins with a critique of the scholarly treatment of this interrogative. Then it re-examines Theophilus’ question in conjunction with Greco-Roman and Christian discourses of race, disability, and illness. Using disability and race theory, it argues that the text draws upon physiognomic understandings of the body in combination with Christian notions of bodily sinfulness to devalue and stigmatize deviant bodies. In doing so, it reveals how Coptic narratives appropriated and employed race, ethnicity, infirmity, and disability as markers of ideological boundaries in ways that complicated broader discourses of somatic difference. “How can you say of the Ethiopian man that he is the image of God? Or of someone who is leprous or lame or blind?” — Francesco Rossi 1885, 101 | ||
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STC | 0 | 0 | |a Discapacidad física,Imagen de Dios,Racismo,Racismo |
STD | 0 | 0 | |a Disabilità fisica,Immagine e somiglianza di Dio,Immagine di Dio,Immagine di Dio,Razzismo,Razzismo |
STE | 0 | 0 | |a 神的形象,上帝的形象,种族主义,肢体残疾,残废,伤残 |
STF | 0 | 0 | |a 神的形象,上帝的形象,種族主義,肢體殘疾,殘廢,傷殘 |
STG | 0 | 0 | |a Deficiência física,Imagem de Deus,Racismo,Racismo |
STH | 0 | 0 | |a Божий образ,Инвалидность,Расизм (мотив),Расизм |
STI | 0 | 0 | |a Εικόνα και ομοίωση του Θεού,Εικόνα του Θεού,Ρατσισμός (μοτίβο),Ρατσισμός,Σωματική αναπηρία |
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SYG | 0 | 0 | |a Vita des seligen Apa Aphu des Anachoreten und des Bischofs von Pemdje,La vie du bienheureux Aphou, évêque de Pemdje , Gottesebenbildlichkeit,Imago dei,Abbild Gottes,Ebenbild Gottes , Körperliche Behinderung , Rassenideologie,Rassenwahn,Rassenvorurteil |