Pub Date : 2018-01-01DOI: 10.1007/978-3-319-70669-6_6
Julie Kelso
{"title":"Andrea Dworkin on the Biblical Foundations of Violence against Women","authors":"Julie Kelso","doi":"10.1007/978-3-319-70669-6_6","DOIUrl":"https://doi.org/10.1007/978-3-319-70669-6_6","url":null,"abstract":"","PeriodicalId":53382,"journal":{"name":"The Bible and Critical Theory","volume":"12 1","pages":"83-101"},"PeriodicalIF":0.0,"publicationDate":"2018-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"51029240","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Over the course of Judeo-Christian history, the boundaries endemic to its theological thought have been dualistic in nature. The clashes between the orthodox and the heretical, nomianism and anti-nomianism, apophatic thought and cataphatic thought, and theology from above versus theology from below have been all too evident. Recent trends in the field of Political Theology have developed a sub-genre of Radical Theology—best exemplified by the work of Ward Blanton, Clayton Crockett, Jeffrey W. Robbins, and Noelle Vahanian—which is attempting to subvert such dualisms in hopes of rejecting traditional Western models of Onto-theology in favor of a theology that sparks genuine creation within the political realm. The article that follows is an assessment of the vitality of such an Insurrectionist project in terms of its ability to follow through on the promise of construction. All too often, projects of deconstruction are left stranded amidst the wreckage which they have wrought without any hope of something arising from the ashes. To what extent is the Insurrectionist project similar, and how does it differ? It is to these questions that we now turn.
{"title":"What, if anything, comes after the insurrection of theology?","authors":"Colby Dickinson","doi":"10.2104/bct.v13i2.690","DOIUrl":"https://doi.org/10.2104/bct.v13i2.690","url":null,"abstract":"Over the course of Judeo-Christian history, the boundaries endemic to its theological thought have been dualistic in nature. The clashes between the orthodox and the heretical, nomianism and anti-nomianism, apophatic thought and cataphatic thought, and theology from above versus theology from below have been all too evident. Recent trends in the field of Political Theology have developed a sub-genre of Radical Theology—best exemplified by the work of Ward Blanton, Clayton Crockett, Jeffrey W. Robbins, and Noelle Vahanian—which is attempting to subvert such dualisms in hopes of rejecting traditional Western models of Onto-theology in favor of a theology that sparks genuine creation within the political realm. The article that follows is an assessment of the vitality of such an Insurrectionist project in terms of its ability to follow through on the promise of construction. All too often, projects of deconstruction are left stranded amidst the wreckage which they have wrought without any hope of something arising from the ashes. To what extent is the Insurrectionist project similar, and how does it differ? It is to these questions that we now turn.","PeriodicalId":53382,"journal":{"name":"The Bible and Critical Theory","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2017-11-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47480606","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Review of Ward Blanton, A Materialism for the Masses: Saint Paul and the Philosophy of Undying Life, New York, Columbia University Press, 2014","authors":"Adam F. Braun","doi":"10.2104/BCT.V13I1.685","DOIUrl":"https://doi.org/10.2104/BCT.V13I1.685","url":null,"abstract":"","PeriodicalId":53382,"journal":{"name":"The Bible and Critical Theory","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2017-04-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44142834","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"On Biblical Authority and Human Relationships","authors":"K. Paffenroth","doi":"10.2104/BCT.V13I1.675","DOIUrl":"https://doi.org/10.2104/BCT.V13I1.675","url":null,"abstract":"","PeriodicalId":53382,"journal":{"name":"The Bible and Critical Theory","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2017-04-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43785277","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Sociologist Kai Erikson defines collective trauma as a "blow" to one’s collective identity and "social life." He writes, “It is a form of shock...a gradual realization that the community no longer exists as an effective source of support and that an important part of the self has disappeared.” We catch glimpses of a culture’s memories of trauma and survival of them in an array of discursive formations, including narrative. By naming, shaping, and giving words to traumatic experience, storytelling becomes an act of processing—an act that seeks to make sense of and survive the many haunting associations and dissociations that, paradoxically, signify events that exceed categorized signification. Though typically not utilizing trauma theory, scholars indirectly describe the book of Esther as taking part in this process. As Timothy Beal writes, Esther is a book “about living beyond the end,” often doing so by utilizing humor to lampoon the powers that be. However, rather than simply undermine the enemy via subversive jest, the Jews eventually turn the tables completely as they call for a mass annihilation of Jewish foes. As such, the creation of a new Jewish identity—one that appropriates Amalekite power and force—becomes another glimpse of the culture’s attempt to process, survive, and counter trauma. These tactics become even clearer, however, when cross-read intertextually with the celebration of Purim throughout the Shoah followed by the construction of the Israeli Sabra and IDF culture post-WWII. Whereas the celebration of Purim functioned more regularly as hidden resistance, the establishment of the Israeli sabra created space for both revenge fantasy and revenge reality against any and all lingering “Amaleks.” Though differing in strategy, context, and, arguably, productivity, these responses nevertheless illustrate a range of survival strategies employed in the face of communal suffering. Reading the book of Esther alongside these examples of counter trauma exposes Esther’s use of humor and appropriation of enemy ideology as articulations of post-traumatic wish-fulfillment. In short, by reading Esther as haunted by the Holocaust and the creation of the post-Shoah Sabra, we may better recognize the range of survival tactics employed in the text.
{"title":"Trauma and Counter-Trauma in the Book of Esther: Reading the Megillah in the Face of the Post-Shoah Sabra","authors":"Sarah Emanuel","doi":"10.2104/BCT.V13I1.655","DOIUrl":"https://doi.org/10.2104/BCT.V13I1.655","url":null,"abstract":"Sociologist Kai Erikson defines collective trauma as a \"blow\" to one’s collective identity and \"social life.\" He writes, “It is a form of shock...a gradual realization that the community no longer exists as an effective source of support and that an important part of the self has disappeared.” We catch glimpses of a culture’s memories of trauma and survival of them in an array of discursive formations, including narrative. By naming, shaping, and giving words to traumatic experience, storytelling becomes an act of processing—an act that seeks to make sense of and survive the many haunting associations and dissociations that, paradoxically, signify events that exceed categorized signification. Though typically not utilizing trauma theory, scholars indirectly describe the book of Esther as taking part in this process. As Timothy Beal writes, Esther is a book “about living beyond the end,” often doing so by utilizing humor to lampoon the powers that be. However, rather than simply undermine the enemy via subversive jest, the Jews eventually turn the tables completely as they call for a mass annihilation of Jewish foes. As such, the creation of a new Jewish identity—one that appropriates Amalekite power and force—becomes another glimpse of the culture’s attempt to process, survive, and counter trauma. These tactics become even clearer, however, when cross-read intertextually with the celebration of Purim throughout the Shoah followed by the construction of the Israeli Sabra and IDF culture post-WWII. Whereas the celebration of Purim functioned more regularly as hidden resistance, the establishment of the Israeli sabra created space for both revenge fantasy and revenge reality against any and all lingering “Amaleks.” Though differing in strategy, context, and, arguably, productivity, these responses nevertheless illustrate a range of survival strategies employed in the face of communal suffering. Reading the book of Esther alongside these examples of counter trauma exposes Esther’s use of humor and appropriation of enemy ideology as articulations of post-traumatic wish-fulfillment. In short, by reading Esther as haunted by the Holocaust and the creation of the post-Shoah Sabra, we may better recognize the range of survival tactics employed in the text.","PeriodicalId":53382,"journal":{"name":"The Bible and Critical Theory","volume":"13 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2017-04-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41809798","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Review of Alan P. R. Gregory, Science Fiction Theology: Beauty and the Transformation of the Sublime, Waco, TX, Baylor University Press, 2015","authors":"Matthew James Ketchum","doi":"10.2104/BCT.V13I1.682","DOIUrl":"https://doi.org/10.2104/BCT.V13I1.682","url":null,"abstract":"","PeriodicalId":53382,"journal":{"name":"The Bible and Critical Theory","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2017-04-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46904583","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This is a brief consideration of two narratives, one biblical and one set in New Zealand’s colonial past, both of which concern matters of power, land and the observance of covenant. The reading is informed by the statement that postcolonial narrative “confronts an indigestible past, a past that can never be fully remembered or forgotten” (Sam Durrant). 2 Sam 21.1-14 hints of a seemingly not wholly forgotten incident from the past of Israel’s own settlement narrative that the scribal editor has slipped into his Davidic script. Setting this text alongside an account of an early New Zealand massacre, in which there is a knotty biblical entanglement, reinforces the thesis that biblical texts such as this can be valuable tools in jolting our complacency about our present as those of us of settler descent struggle with the complexities of our own past.
这是对两种叙事的简要考虑，一种是《圣经》，另一种是以新西兰殖民历史为背景的，这两种叙事都涉及权力、土地和遵守盟约的问题。后殖民叙事“面对着一个难以消化的过去，一个永远无法被完全记住或遗忘的过去”（萨姆·达兰特）。2 Sam 21.1-14暗示了一个似乎并没有完全被遗忘的事件，来自以色列自己的定居点叙事的过去，涂鸦编辑已经溜进了大卫的剧本中。将这篇文本与新西兰早期大屠杀的描述放在一起，其中有一个棘手的圣经纠葛，强化了这样一个论点，即在我们这些定居者后裔与自己过去的复杂性作斗争时，像这样的圣经文本可以成为震击我们对现在的自满情绪的宝贵工具。
{"title":"Biblical Entanglements: Reading David’s Killings in 2 Sam 21.1-14 alongside those of Te Kooti at Matawhero in Aotearoa New Zealand","authors":"J. Mckinley","doi":"10.2104/BCT.V13I1.669","DOIUrl":"https://doi.org/10.2104/BCT.V13I1.669","url":null,"abstract":"This is a brief consideration of two narratives, one biblical and one set in New Zealand’s colonial past, both of which concern matters of power, land and the observance of covenant. The reading is informed by the statement that postcolonial narrative “confronts an indigestible past, a past that can never be fully remembered or forgotten” (Sam Durrant). 2 Sam 21.1-14 hints of a seemingly not wholly forgotten incident from the past of Israel’s own settlement narrative that the scribal editor has slipped into his Davidic script. Setting this text alongside an account of an early New Zealand massacre, in which there is a knotty biblical entanglement, reinforces the thesis that biblical texts such as this can be valuable tools in jolting our complacency about our present as those of us of settler descent struggle with the complexities of our own past.","PeriodicalId":53382,"journal":{"name":"The Bible and Critical Theory","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2017-04-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48436262","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Review of Thomas B. Dozeman, Joshua 1–12: A New Translation with Introduction and Commentary, The Anchor Yale Bible, 6B. New Haven, Yale University Press, 2015","authors":"D. Galbraith","doi":"10.2104/BCT.V13I1.677","DOIUrl":"https://doi.org/10.2104/BCT.V13I1.677","url":null,"abstract":"","PeriodicalId":53382,"journal":{"name":"The Bible and Critical Theory","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2017-04-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43021253","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Christian self-identity vis-a-vis Judaism is a stone in the shoe of scholarship on ancient Christian literature as the twenty-first century begins. Significant work re-thinking traditional Jewish and Christian self-definition and separation (wistfully put: “the parting of the ways”) appeared at the dawn of the twenty-first century (Boyarin 1999; 2000; Jacobs 2004; Lieu 2005); it merged in part with scholarship on Pauline selfdesignation and identity in the 1970s (Stendhal 1976; Sanders 1977 and their “new perspective” descendants) as biblical scholarship's contribution to larger, post-ColdWar conversations pitting neoliberal capitalism against populist nationalism and foregrounding Subjectivity and ethnicity. At present, the discussion is clearly finding an audience: 2015 saw the release of several dense tomes on the question (Sanders 2015; Dunn 2015; Lieu 2015; Gager 2015; Keck 2015), each presenting itself as definitive, each bristling with page-tapping citation and edgy polemic. In a year of so many “seminal” analyses, the most significant was the utterly brilliant Maia Kotrosits's Rethinking Early Christian Identity. Kotrosits has written a historically informed, erudite, and literate book that offers new insight and original argument. If these other books have a use, it is survey; at best they are recommended skimming (an afternoon with one of them will equip you with the salient arguments of them all). Kotrosits, in contrast, is required close reading for anyone interested in where the conversation could go next.
{"title":"Review of Maia Kotrosits, Rethinking Early Christian Identity: Affect, Violence and Belonging, Minneapolis, Fortress Press, 2015","authors":"R. Seesengood","doi":"10.2104/BCT.V13I1.676","DOIUrl":"https://doi.org/10.2104/BCT.V13I1.676","url":null,"abstract":"Christian self-identity vis-a-vis Judaism is a stone in the shoe of scholarship on ancient Christian literature as the twenty-first century begins. Significant work re-thinking traditional Jewish and Christian self-definition and separation (wistfully put: “the parting of the ways”) appeared at the dawn of the twenty-first century (Boyarin 1999; 2000; Jacobs 2004; Lieu 2005); it merged in part with scholarship on Pauline selfdesignation and identity in the 1970s (Stendhal 1976; Sanders 1977 and their “new perspective” descendants) as biblical scholarship's contribution to larger, post-ColdWar conversations pitting neoliberal capitalism against populist nationalism and foregrounding Subjectivity and ethnicity. At present, the discussion is clearly finding an audience: 2015 saw the release of several dense tomes on the question (Sanders 2015; Dunn 2015; Lieu 2015; Gager 2015; Keck 2015), each presenting itself as definitive, each bristling with page-tapping citation and edgy polemic. In a year of so many “seminal” analyses, the most significant was the utterly brilliant Maia Kotrosits's Rethinking Early Christian Identity. Kotrosits has written a historically informed, erudite, and literate book that offers new insight and original argument. If these other books have a use, it is survey; at best they are recommended skimming (an afternoon with one of them will equip you with the salient arguments of them all). Kotrosits, in contrast, is required close reading for anyone interested in where the conversation could go next.","PeriodicalId":53382,"journal":{"name":"The Bible and Critical Theory","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2017-04-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48333489","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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