In 2012, a German district court in the city of Cologne decided that male circumcision for non-therapeutical reasons amounted to criminal assault that could not be justified by parental consent. Over a period of several months, between the decision and the drafting of the amending legislation, the German public and academy became embroiled in a remarkably heated and emotional debate about the future of the practice. But this time, the resentment did not just appear in the notorious online world but became woven into medical and legal arguments against circumcision. Even though critics of circumcision were eager to stress that their concerns were children’s rights alone, the Cologne debate sent a signal to Germany’s Jews that the law could easily turn them into strangers again. Through a close reading of this legal controversy, this chapter examines how contemporary secular legal responses to religious infant male circumcision reproduce Christian ambivalence and rely on a supersessionary logic that renders Jews as stuck in a backward past, while constituting the majoritarian secularised Christian culture as a superior locus of equality and progress.

This is the first of two chapters concerned with the Jewish practice of infant male circumcision. In this chapter, I trace the history of circumcision as a trope for Jewish difference in European Christian thought and consider its symbolic role in debates about the legal equality of Jews. Christian thinkers spent much time pondering Jewish circumcision and what it told them about the supposedly ‘carnal’, particularistic, and anachronistic nature of Jews. Apart from constituting a trope for what differentiated Jews from Christians, the bodily sign eventually also became enmeshed in discussions about the possibility of Jewish emancipation where it offered a site to debate the fitness of Jews to become citizens. However, regardless of how much Christians disdained circumcision, they mostly respected the Jewish right to circumcise and due to a curious twist of history, some Christian societies eventually even embraced circumcision themselves. More recently, circumcision has emerged as a human rights issue and I explore the role of Christian ambivalence in contemporary calls for a ban on the practice in the name of children’s rights and gender equality.

This chapter explores how biblical law is treated in the gospels, in Paul, and in other New Testament texts. It shows how recent scholarship has demonstrated that Jesus and Paul treat the law in more positive fashion than they are usually given credit for.

This chapter considers the role of rights in decisions concerning the health of children who are not yet competent to consent to their own medical treatment. The medical treatment of children is particularly contentious in cases involving disagreement between parents and medical professionals over the provision of life-sustaining treatment. These fraught disputes have often become a site of disagreement over the extent of parental freedom and state intervention in determining children’s best interests. Despite the obvious implications for the child’s own rights to life and bodily integrity, those rights rarely play an overt role in such decisions. A further area of contention is in the extent of parental discretion to consent to non-therapeutic intervention, such as tissue donation or circumcision. These decisions are again treated primarily as a matter of parental discretion; in practice, again the law is content to tolerate significant intervention without adequate protection for the child’s own rights.

This chapter contends that in Romans 2, Paul argues that the prophetic promises to make Israel obedient via the “Torah written on the heart” and the “circumcision of the heart” and a “new heart and new spirit” are presently being fulfilled. But in a startling twist, he includes uncircumcised gentiles among those receiving these things promised to Israel, building on his case in Rom 1 that Israel’s historic idolatry and immorality opened the door for gentiles to be included due to God’s impartiality.

This final chapter wraps up the study as a whole, assessing how this argument about gentile incorporation into Israel and the role of Torah in Paul’s thought fits into the larger context of Paul’s thought and why, if Paul believes gentile men are being transformed into Israelites, he argues against requiring physical circumcision of non-Jewish men who receive the spirit. The chapter closes with an assessment of how this model accounts for the development of Pauline thought in early Christianity as the movement became more gentile-dominated.

This chapter explores the transition of editorial control over the Swiss journal Jahrbuch from Switzerland to Vienna in an analysis of the last issue that Jung edited under the shadow of his official resignation and the first issue that Freud edited in his stead. If Jung, Eugen Bleuler, and Freud launched the Jahrbuch with the publication of Freud’s “Little Hans,” which contained the psychoanalytic solution to the riddle of antisemitism in a startling digression, for the purpose of announcing the successful partnership between the Jewish members of the Vienna Psychoanalytic Society and the Protestant members associated with the Burghölzi Hospital, I argue that Jung’s publication of Alphonse Maeder’s “Dream of the Blue Horse” sought to repudiate Freud’s debut article. Whereas Freud had theorized that the roots of antisemitism lay in concerns over the circumcised Jewish penis in the non-Jewish psyche, the “Dream of the Blue Horse” theorized that the notion of intrapsychic antisemitism was a paranoid constellation wrought by oversexualized Jewish minds.

Unlike extensive research conducted on courtship, foreplay, and intercourse, what happens after ejaculation is one of the most neglected dimensions of human sexual behavior. As described in this chapter, postejaculatory adaptations have important and diverse implications for such things as penis hypersensitivity, the refractory period, female infidelity, sperm competition, semen displacement, self-semen displacement, spousal rape, the risk of transmitting sexually transmitted diseases for uncircumcised men, and the incidence of nonpaternity. This chapter also outlines ways to test the Bruce effect in human females and provides a novel explanation for the absence of the Coolidge effect in women.

The Merchant of Venice establishes a connection between racial and religious identity, between outside (body features) and inside (blood and faith), through examining Jessica’s relationship to her father Shylock; the play interrogates the extent to which father and daughter share the same flesh and blood. Two distinct but interrelated understandings of race in the early modern period emerge in the play: race as marked by bodily features and behaviors, and race as defined through the blood that connects individuals to a line of descent. Through alluding to religious teachings and discourses that pointed to bodily and genealogical differences between Jews (and black Africans) and white Christians, The Merchant of Venice racializes religious identity, asserting that both racial and religious identity are inherited from one’s ancestors, passed from parents to children through sexual reproduction, and express themselves on the body and through the body’s behaviors.

This chapter, provides an overview for caudal and penile blocks and their application in pediatric anesthesia practice. The authors discuss the indication for caudal blocks as well as anatomic considerations, dosing, conformation of placement and safety. The alternative penile block is presented.