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Exalted for centuries as a hero and author of the Bible, Moses is inseparable from biblical tradition itself. Moses is also an inherently ambiguous figure and a perennial focus of controversy, from ancient disputes of priestly rivalry to modern issues of class, gender and race. In Rewriting Moses, Brian Britt analyses elements of polemic and ideology in the Moses of the Bible, of film, novel, visual art and scholarship. He argues that the biblical Moses lives within writing, while the post-biblical Moses lives more often in biography. Yet later rewritings of Moses refract biblical traditions of writing in surprising ways. Rewriting Moses provides an original account of the Freudian insight that traditions preserve what they repress. This is volume 14 in the Gender, Cutlure, Theory series and is volume 402 in the Journal for the Study of the Old Testament Supplements series.
The purpose of this volume is to rethink the questions posed by Derrida's writings and his unique philosophical positioning, without reference to the catch phrases that have supposedly summed up deconstruction.
The hermeneutic path involved in the interpretation of law as well as in the interpretation of sacred texts, though peculiar, seems - as Emilio Betti pointed out - to share several things, most importantly the "normative" nature of interpretation. The 1999 issue of the Yearbook "Ars Interpretandi" accounts for the several and disparate relationships between these two important "regional hermeneutics".
Moses: Man Among Men? examines the nature of Moses' relationships with other male characters by utilizing the theory of hegemonic masculinity and homosociality. In doing so, this book considers the way in which Moses is pictured as an idealized figure by comparison to other male characters in his story.
The biblical motif of a land divinely-promised and given to Abraham and his descendants is argued to be an ideological reflex of post-monarchic, territorial disputes between competing socio-religious groups. The important biblical motif of a Promised Land is founded upon the ancient Near Eastern concept of ancestral land: hereditary space upon which families lived, worked, died and were buried. An essential element of concept of ancestral land was the belief in the post-mortem existence of the ancestors, who were venerated with grave offerings, mortuary feasts, bone rituals and standing stones. The Hebrew Bible is littered with stories concerning these practices and beliefs, yet the specific correlation of ancestor veneration and certain biblical land claims has gone unrecognized. The book remedies this in presenting evidence for the vital and persistent impact of ancestor veneration upon land claims. It proposes that ancestor veneration, which formed a common ground in the experiences of various socio-religious groups in ancient Israel, became in the Hebrew Bible an ideological battlefield upon which claims to the land were won and lost.
When the SS Empire Windrush berthed at Tilbury docks in 1948 with 492 ex-servicemen from the Caribbean, it marked the beginning of the post-war migrations to Britain that would form part of modern, multi-cultural Britain. A significant role in this social transformation would be played by the literary and non-literary output of writers from the Caribbean. These writers in exile were responsible not just for the establishment of the West Indian novel, but, by virtue of their location in the Mother Country, were also the pioneers of black writing in Britain. Over the next fifty years, this writing would come to represent an important body of work intimately aligned to the evolving and contentious notions of 'home' as economic migration became a permanent presence. In this book, David Ellis provides in-depth analyses of six key figures whose writing charts the establishment of black Britain. For Sam Selvon, George Lamming, and E. R. Braithwaite, writing home represents a literature of reappraisal as the myths of empire -- the gold-paved streets of London -- conflict with the harsh realities of being designated an immigrant. The unresolved consequences of this reappraisal are made evident in the works of Andrew Salkey, Wilson Harris, and Linton Kwesi Johnson where radicalism in both political and literary terms can be read as a response to the rejection of the black communities by an increasingly divided Britain in the 1970s. Finally, the novels of Caryl Phillips, Joan Riley, and David Dabydeen mark an increasingly reflective literature as the notion of home shifts more explicitly from the Caribbean to Britain itself. Containing both contextual and biographical information throughout, "Writing Home" represents a literary and social history of the emergence of black Britain in the second half of the twentieth century.
Modern study of biblical prophecy frequently defines prophecy as a message from God and has focused almost exclusively on prophets' words. But prophecy was always also embodied. Anathea E. Portier-Young insists on the synergy of word and body in biblical prophecy. Prophets did more than reveal knowledge: the prophetic body connected God and people, making them present to one another, channeling divine power, traveling between realms. Drawing insights from disciplines ranging from neurobiology to cultural studies, the author examines stories of prophetic commissioning, bodily transformation, asceticism and ecstasy, mobility and immobility, affect and emotion, revealing the body's centrality to prophetic mediation.
Solomon's image as a wise king and the founder of Jerusalem Temple has become a fixture of Jewish, Christian, and Islamic literature. Yet, there are essential differences between the portraits of Solomon that are presented in the Hebrew Bible. In this volume, Isaac Kalimi explores these differences, which reflect divergent historical contexts, theological and didactic concepts, stylistic and literary techniques, and compositional methods among the biblical historians. He highlights the uniqueness of each portrayal of Solomon - his character, birth, early life, ascension, and temple-building - through a close comparison of the early and late biblical historiographies. Whereas the authors of Samuel-Kings stay closely to their sources and offer an apology for Solomon's kingship, including its more questionable aspects, the Chronicler freely rewrites his sources in order to present the life of Solomon as he wished it to be. The volume will serve scholars and students seeking to understand biblical texts within their ancient Near Eastern contexts.
Biblical Reception is rapidly becoming the go-to annual publication for all matters related to the reception of the bible. The annual addresses all kinds of use of the bible in art, music, literature, film and popular culture, as well as in the history of interpretation. For this fourth edition of the annual, guest editor David Tollerton has commissioned pieces specifically on the use of the bible in one film: Exodus: Gods and Kings and these chapters consider how the film uses the bible, and how the bible functions within the film.
A fascinating collection of essays exploring a fresh contemporary approach to the person and doctrine of Jesus Christ How should Christians think about the person of Jesus Christ today? In this volume, Sarah Coakley argues that this question has to be ‘broken open’ in new and unexpected ways: by an awareness of the deep spiritual demands of the christological task and its strikingly ‘apophatic’ dimensions; by a probing of the paradoxical ways in which Judaism and Christianity are drawn together in Christ, even by those issues which seem to ‘break’ them most decisively apart; and by an exploration of the mode of Christ’s presence in the eucharist, with its intensification,‘ breaking’ and re-gathering of human desires. In this sequel to her celebrated earlier volume of essays, Powers and Submissions, Coakley returns to its unifying theme of divine power and contemplative submission, and weaves a new web of christological outcomes which remain replete with controversial implications for gender, spirituality and ethics. The Broken Body will be of interest to those working in the fields of systematic theology, philosophy of religion, early Christian studies, Jewish/Christian relations, and feminist and gender theory. ‘Fusing biblical and patristic theology, analytic philosophy, and spiritual tradition, Sarah Coakley has produced a fascinating, inspiring, and compelling account of Christ’s identity, and its importance for questions of life.’ Professor Mark Wynn, University of Oxford ‘Coakley argues that good Christology arises only from intellectual and spiritual postures learnt by encountering Christ openly. This volume subtly and powerfully facilitates such encounter, with God and, in him, with our neighbours, especially the Jewish people.’ Professor Judith Wolfe, University of St. Andrews ‘Everything we have come to expect from Sarah Coakley is here in this extraordinary collection: wonderful clarity; startling and fruitful comparisons, within and beyond the theological canon; a brisk defiance of feminist conventions that in turn sharpens and deepens feminist analysis; a resistance to cheap theological certainties; and an abiding faithfulness, anchored in Christ, borne aloft by the Spirit. Christology is here shown to embrace abjection and jouissance, to advocate sacrifice that is itself the end of patriarchal violence, and to demand a eucharistic sharing that is incomplete without solidarity to the outcast and the poor, themselves the face of the living Christ. In these essays Coakley exemplifies the semiotic richness of priest and scholar, a breaking open of theological reserves that will transgress, startle, renew, instruct. This is sacrifice, re-made.’ Professor Katherine Sonderegger, Virginia Theological Seminary How should Christians think about the person of Jesus Christ today? In this volume, Sarah Coakley argues that this question has to be ‘broken open’ in new and unexpected ways: by an awareness of the deep spiritual demands of the christological task and its strikingly ‘apophatic’ dimensions; by a probing of the paradoxical ways in which Judaism and Christianity are drawn together in Christ, even by those issues which seem to ‘break’ them most decisively apart; and by an exploration of the mode of Christ’s presence in the eucharist, with its intensification,‘ breaking’ and re-gathering of human desires. In this sequel to her celebrated earlier volume of essays, Powers and Submissions, Coakley returns to its unifying theme of divine power and contemplative submission, and weaves a new web of christological outcomes which remain replete with controversial implications for gender, spirituality and ethics. The Broken Body will be of interest to those working in the fields of systematic theology, philosophy of religion, early Christian studies, Jewish/Christian relations, and feminist and gender theory.