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Finding power within femininity, typically through masculinised dimensions of femininity, has long been a mechanism through which to recuperate feminised identities, experiences, and aesthetics within feminism. However, privileging powerfulness to the exclusion of dimensions of powerlessness, such as vulnerability, pathologizes femininity and maintains masculinism within feminism. Using queer femme autoethnography alongside intersectional feminist, femme, queer, and critical race theories, I demonstrate this tension surrounding how feminist feminine-of-centre folx negotiate masculinist pressures related to powerfulness and powerlessness in order to be considered properly feminist. I argue that continuing to prioritise powerfulness exclusively within feminism leaves little space for valuing femininized experiences, affects, and qualities, which are concomitant components of femininity. Ultimately, I conclude that the one-dimensional assertion that femininity is powerful, and only acceptable or potentially feminist when powerful, serves as a re-instantiation of a masculinist recuperation framework within feminism's relationship to femininity. I assert that moving forward critical femininity studies should advocate for moving towards an acceptance framework regarding feminism and femininity in order to move beyond individualistic debates surrounding acceptable feminist femininities. [ABSTRACT FROM AUTHOR]

This article demonstrates that Paul's use of Ps 68.10b OG in Rom 15.3 makes sense of the psalm's context, fits with the parenetic rhetoric of Paul's argument in 14.1–15.6 and necessitates Paul's justification in 15.4 of his use of Scripture. Citing Ps 68.10b because the δυνατοί (15.1) face actual reproaches for accommodating to the ἀδύνατοι's convictions, Paul grounds the call to bear these reproaches in emulating Christ's devotion to God, not his vicarious suffering. The focus on allegiance to God orients the δυνατοί towards the one who can then enable them to counter-culturally endure shame with fellow members of God's household. [ABSTRACT FROM AUTHOR]

This article sketches the broad outlines of Matthew’s ironic portrayal of children, examining first the ‘lower level’ of the narrative (i.e. the way things appear to be in the everyday world) and then the ‘upper level’ of the narrative (i.e. the way things truly are from the ‘God’s-eye’ perspective). When viewed from the ‘lower level’ of Matthew’s narrative, the everyday circumstances of children reflect the nurture of their parents as well as significant challenges: debilitating physical conditions, serious illnesses, military violence and premature childhood death. In addition, children occupy the lowest rung on the 1st-century Mediterranean social ladder, a status they share with slaves. But on the ‘upper level’ of his narrative, from the ‘God’s-eye’ perspective, Matthew turns everyday reality for children on its head in ironic fashion. Emmanuel, the ‘God who is with us’, appears as a ‘child’ who has just ‘been born’ and who exhibits all the powerlessness and vulnerability of such a ‘child’. In a violent showdown between ‘King Herod’ and the one ‘who has been born king of the Jews’, it is Herod, the powerful ruler, who dies, while the vulnerable ‘child’ ends up safely in Nazareth. Throughout his ministry, Jesus heals children along with adults. To the apparent chagrin of his disciples, Jesus lays hands on children in an act of blessing. He commends the messianic praises of children, in contrast to the outrage of the Jewish leadership. Moreover, Jesus proclaims that it is ‘to such as these [children] that the kingdom of heaven belongs’.

This article compares two kinds of socio-technical formations: electronic financial networks and local social activist movements that are globally networked. Both cut across the global/national duality and each has altered the economic and political landscapes for, respectively, financial elites and social activists. Using these two cases helps illuminate the very diverse ways in which the growth of electronic networks partially transforms existing politico-economic orderings. They are extreme cases, one marked by hypermobility and the other by physical immobility. But they show us that each is only partly so: financial electronic networks are subject to particular types of embeddedness and local activist organizations can benefit from novel electronic potentials for global operation. Financial electronic networks and electronic activism not only reveal two parallel developments associated with particular technical properties of the new interactive digital technologies, but also reveal a third, radically divergent outcome, which is interpreted as signalling the weight of the specific social logics of users in each case. [ABSTRACT FROM AUTHOR]