Finding Phoebe: What New Testament Women Were Really Like (2023), Women in the New Testament World (2018), and A Modest Apostle: Thecla and the History of Women in the Early Church (2015). She has also written three books on the Gospel of John, including Imperfect Believers: Ambiguous Characters in the Gospel of John (2009). Hylen serves as general editor of the Journal of Biblical Literature.
She applied the “Page 99 Test” to her new book, Gender Mobility: 7 Ideas about Gender in the New Testament Period, and reported the following:
Page 99 of Gender Mobility provides a good snapshot of qualities that pervade this book. The book is a historical exploration of gender as it was constructed in the early Roman period (first and second centuries CE). Page 99 is the beginning of a section on eunuchs as a gender in the Roman world. Part of the appeal of exploring gender in another place and time is that it’s often different from our own culture’s assumptions, which can feel like they are the only possible options. We don’t have eunuchs as a gender today (at least not in the US), but Mediterranean cultures did. This chapter asks what it meant, from their viewpoint, to be a eunuch.Learn more about Gender Mobility at the Oxford University Press.
Also on page 99 is the beginning of a section entitled “Freeborn eunuchs.” Ancient societies were very hierarchical, and part of the argument of the book is that social status was incorporated into the construction of gender. So there wasn’t just a single gender, eunuchs, but multiple genders inflected by social status. Freeborn eunuchs had different rights and roles in society than enslaved or freed eunuchs.
In describing freeborn eunuchs, the portion on page 99 engages with the description of freeborn eunuchs in a number of ancient texts. One of the main tasks of the book is presenting and interpreting the evidence available on the subject under discussion. I hope to give readers a clear description of evidence so they can experience it and begin to form their own opinions.
In the case of freeborn eunuchs, there isn’t much evidence available, but what still exists is interesting! For example, on page 99 I explain that the freeborn eunuch, Favorinus, was not castrated, as enslaved eunuchs were, but was born intersex. The fact that he wasn’t castrated fits with the Roman understanding of freeborn status, because in their minds, freeborn men should not be castrated—this was not fitting to their social position. But there were still freeborn men who resembled eunuchs physically, and so the description of Favorinus reflects what it meant at the time to be a freeborn eunuch.
--Marshal Zeringue
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