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What did violence against women and children mean for ancient audiences and how do modern audiences hear and process the meaning of violence in the texts of the Hebrew Bible? The rape of Tamar, the sacrifice of Jephthah's daughter, babes ripped from the womb during war-texts such as these are hardly fodder for Sunday School classes; yet we are left with the reality that the Bible is a violent text full of war, murder, genocide, and destruction, often carried out at the behest of God. The essays in this volume explore ways in which the Hebrew Bible uses and abuses women and children to make indelible points concerning the people of Israel, the lived realities of the Israelite society, and God's relationship to His people. Where other works turn to the study of the violence itself, or to the divine nature of violence, this volume focuses in on the human component. As a result, these studies are reminders that women and children born out of trauma are at once vulnerable and valuable, fragile and resilient.
What did violence against women and children mean for ancient audiences and how do modern audiences hear and process the meaning of violence in the texts of the Hebrew Bible? The rape of Tamar, the sacrifice of Jephthah's daughter, babes ripped from the womb during war-texts such as these are hardly fodder for Sunday School classes; yet we are left with the reality that the Bible is a violent text full of war, murder, genocide, and destruction, often carried out at the behest of God. The essays in this volume explore ways in which the Hebrew Bible uses and abuses women and children to make indelible points concerning the people of Israel, the lived realities of the Israelite society, and God's relationship to His people. Where other works turn to the study of the violence itself, or to the divine nature of violence, this volume focuses in on the human component. As a result, these studies are reminders that women and children born out of trauma are at once vulnerable and valuable, fragile and resilient.
In Sacred Witness, Susanne Scholz discusses the wide range of rape texts in biblical literaturesome that long have troubled readers, others that should have but didn't, such as texts of marital rape, for example, or metaphorical speech about God as rapist. Assuming the androcentric nature of these writings, Scholz asks how we may read these texts in order to find some redemptive meaning for women, children, and men who have been injured by sexual violence and by "cultures of rape." Sacred Witness provides illuminating reflection on some of the most troubling texts in the Hebrew Bible.
How can we make sense of violence in the Bible? Joshua commands the people of Israel to wipe out everyone in the promised land of Canaan, while Jesus commands God’s people to love their enemies. How are we to interpret biblical passages on violence when it is sanctioned at one point and condemned at another? The Violence of the Biblical God by L. Daniel Hawk presents a new framework, solidly rooted in the authority of Scripture, for understanding the paradox of God’s participation in violence. Hawk shows how the historical narrative of the Bible offers multiple canonical pictures for faithful Christian engagement with the violent systems of the world.
This updated edition by one of the world's leading apologists presents a systematic, positive case for Christianity that reflects the latest work in the contemporary hard sciences and humanities. Brilliant and accessible.
In Violence in the Hebrew Bible scholars reflect on texts of violence in the Hebrew Bible, as well as their often problematic reception history. Authoritative texts and traditions can be rewritten and adapted to new circumstances and insights. Texts are subject to a process of change. The study of the ways in which these (authoritative) biblical texts are produced and/or received in various socio-historical circumstances discloses a range of theological and ideological perspectives. In reflecting on these issues, the central question is how to allow for a given text’s plurality of possible and realised meanings while also retaining the ability to form critical judgments regarding biblical exegesis. This volume highlight that violence in particular is a fruitful area to explore this tension.
"It is widely recognized that the Hebrew Bible is filled with rape and sexual violence. However, feminist approaches to the topic remain dominated by Phyllis Trible's 1984 Texts of Terror, which describes feminist criticism as a practice of "telling sad stories." Pushing beyond Trible, Texts after Terror offers a new framework for reading biblical sexual violence, one that draws on recent work in feminist, queer, and affect theory and activism against sexual violence and rape culture. In the Hebrew Bible as in the contemporary world, sexual violence is frequently fuzzy, messy, and icky. Fuzzy names the ambiguity and confusion that often surround experiences of sexual violence. Messy identifies the consequences of rape, while also describing messy sex and bodies. Icky points out the ways that sexual violence fails to fit into neat patterns of evil perpetrators and innocent victims. Building on these concepts, Texts after Terror offers a number of new feminist strategies and approaches to sexual violence: critiquing the framework of consent, offering new models of sexual harm, emphasizing the importance of relationships between women (even in the context of stories of heterosexual rape), reading biblical rape texts with and through contemporary texts written by survivors, advocating for "unhappy reading" that makes unhappiness and open-endedness into key feminist sites of possibility. Texts after Terror also discusses a wide range of biblical rape stories, including Dinah (Gen. 43), Tamar (2 Sam. 13), Lot's daughters (Gen. 19), Bathsheba (2 Sam. 11), Hagar (Gen. 16 and 21), Daughter Zion (Lam. 1 and 2), and the Levite's concubine (Judg. 19)"--
In Wom(b)an: A Cultural-Narrative Reading of the Hebrew Bible Barrenness Narratives Janice Pearl Ewurama De-Whyte offers a reading of the Hebrew Bible barrenness narratives. The original word “wom(b)an” visually underscores the centrality of a productive womb to female identity in the ANE and Hebrew contexts. Conversely, barrenness was the ultimate tragedy and shame of a woman. Utilizing Akan cultural custom as a lens through which to read the Hebrew barrenness tradition, De-Whyte uncovers another kind of barrenness within these narratives. Her term “social barrenness” depicts the various situations of childlessness that are generally unrecognized in western cultures due to the western biomedical definitions of infertility. Whether biological or social, barrenness was perceived to be the greatest threat to a woman’s identity and security as well as the continuity of the lineage. Wom(b)an examines these narratives in light of the cultural meanings of barrenness within traditional cultures, ancient and present.
Essays discuss women's role in the church, the interpretation of Scripture, the use of Biblical materials, women in the Bible, female sexuality, battered women, and Biblical authority
A dramatic tension confronts every Christian believer and interpreter of Scripture: on the one hand, we encounter images of God commanding and engaging in horrendous violence: one the other hand, we encounter the non-violent teachings and example of Jesus, whose loving, self-sacrificial death and resurrection is held up as the supreme revelation of God’s character in the New Testament. How do we reconcile the tension between these seemingly disparate depictions? Are they even capable of reconciliation? Throughout Christian history, many different answers have been proposed, ranging from the long-rejected explanation that these contrasting depictions are of two entirely different ‘gods’ to recent social and cultural theories of metaphor and narrative representation. The Crucifixion of the Warrior God takes up this dramatic tension and the range of proposed answers in an epic constructive investigation. Over two volumes, renowned theologian and biblical scholar Gregory A. Boyd argues that we must take seriously the full range of Scripture as inspired, including its violent depictions of God. At the same time, we must take just as seriously the absolute centrality of the crucified and risen Christ as the supreme revelation of God. Developing a theological interpretation of Scripture that he labels a “cruciform hermeneutic,” Boyd demonstrates how Scripture’s violent images of God are completely reframed and their violence subverted when they are interpreted through the lens of the cross and resurrection. Indeed, when read through this lens, Boyd argues that these violent depictions can be shown to bear witness to the same self-sacrificial character of God that was supremely revealed on the cross.