The Islamic claim to supersede Judaism and Christianity is embodied in the theological assertion that the office of prophecy is hereditary but that the line of descent ends with Muhammad, who is the seal, or last, of the prophets.

While Muhammad had no natural sons who reached the age of maturity, he is said to have adopted a man named Zayd, and mutual rights of inheritance were created between the two. Zayd b. Muhammad, also known as the Beloved of the Messenger of God, was the first adult male to become a Muslim and the only Muslim apart from Muhammad to be named in the Qur'an. But if...

The first Christians operated with a hierarchical model of sexual difference common to the ancient Mediterranean, with women considered to be lesser versions of men. Yet sexual difference was not completely stable as a conceptual category across the spectrum of formative Christian thinking. Rather, early Christians found ways to exercise theological creativity and to think differently from one another as they probed the enigma of sexually differentiated bodies.

In "Specters of Paul," Benjamin H. Dunning explores this variety in second- and third-century Christian thought with particular...

Through their teaching of early Christian history and theology, Elizabeth A. Clark contends, Princeton Theological Seminary, Harvard Divinity School, Yale Divinity School, and Union Theological Seminary functioned as America's closest equivalents to graduate schools in the humanities during the nineteenth century. These four Protestant institutions, founded to train clergy, later became the cradles for the nonsectarian study of religion at secular colleges and universities. Clark, one of the world's most eminent scholars of early Christianity, explores this development in "Founding the...

In "Demonic Desires," Ishay Rosen-Zvi examines the concept of "yetzer hara," or evil inclination, and its evolution in biblical and rabbinic literature. Contrary to existing scholarship, which reads the term under the rubric of destructive sexual desire, Rosen-Zvi contends that in late antiquity the "yetzer" represents a general tendency toward evil. Rather than the lower bodily part of a human, the rabbinic "yetzer" is a wicked, sophisticated inciter, attempting to snare humans to sin. The rabbinic "yetzer" should therefore not be read in the tradition of the Hellenistic quest for control...

In the first full-length study of the circumcision of Jesus, Andrew S. Jacobs turns to an unexpected symbol the stereotypical mark of the Jewish covenant on the body of the Christian savior to explore how and why we think about difference and identity in early Christianity.

Jacobs explores the subject of Christ's circumcision in texts dating from the first through seventh centuries of the Common Era. Using a diverse toolkit of approaches, including the psychoanalytic, postcolonial, and poststructuralist, he posits that while seeming to desire fixed borders and a clear distinction between...

The literature of late ancient Christianity is rich both in saints who lead lives of almost Edenic health and in saints who court and endure horrifying diseases. In such narratives, health and illness might signify the sanctity of the ascetic, or invite consideration of a broader theology of illness. In "Thorns in the Flesh," Andrew Crislip draws on a wide range of texts from the fourth through sixth centuries that reflect persistent and contentious attempts to make sense of the illness of the ostensibly holy. These sources include Lives of Antony, Paul, Pachomius, and others; theological...