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Alternative body politics place the body in the world and the world in the body indecisively different ways. Luke 1-2 uses a priestly offering of incense in theJerusalem Temple to begin a body politics that establishes prophetic wisdom infamily households. Sirach 44-50, in contrast, uses worship led by the high priestSimon to establish a priestly body politics that brings Woman Wisdom into theJerusalem Temple. When ritual actions and pronouncements of blessing occur notonly in the Jerusalem Temple but also in “family households of God” in Luke,distinctly different “bodies” bring priestly blessing in “holy locations” anddistinctly different guidelines determine “inclusion” and “exclusion.” Reversing thebody politics of Sirach, Luke 1-2 configures the Jerusalem Temple as a house ofGod that empowers a new group of “famous men and women” for God’s mightywork in the world.

BODIES AND POLITICS IN LUKE 1-2 AND SIRACH 44-50: MEN, WOMEN, AND BOYS