Caroline Blyth
- Published in print:
- 2010
- Published Online:
- September 2010
- ISBN:
- 9780199589456
- eISBN:
- 9780191594571
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199589456.003.0007
- Subject:
- Religion, Biblical Studies
In the conclusion, the author reiterates the insidious influence of rape myths within ancient and contemporary culture. These myths only serve to ensure that rape survivors are consistently denied ...
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In the conclusion, the author reiterates the insidious influence of rape myths within ancient and contemporary culture. These myths only serve to ensure that rape survivors are consistently denied access to a means by which to make their voices heard. Within the text and interpretive traditions of Genesis 34, many of these same myths are given voice, ensuring that, as a literary rape survivor, Dinah too has been and continues to be silenced. Moreover, the failure of biblical interpreters to challenge these harmful misperceptions about sexual violence expressed within the biblical traditions may only serve to validate and perpetuate such misperceptions within the communities in which these texts are subsequently read. The author therefore calls biblical scholars to an increased awareness of their ethical responsibility to lift up their voices in protest against those rape myths which ensure that the voices of rape survivors remain unheard or ignored.Less
In the conclusion, the author reiterates the insidious influence of rape myths within ancient and contemporary culture. These myths only serve to ensure that rape survivors are consistently denied access to a means by which to make their voices heard. Within the text and interpretive traditions of Genesis 34, many of these same myths are given voice, ensuring that, as a literary rape survivor, Dinah too has been and continues to be silenced. Moreover, the failure of biblical interpreters to challenge these harmful misperceptions about sexual violence expressed within the biblical traditions may only serve to validate and perpetuate such misperceptions within the communities in which these texts are subsequently read. The author therefore calls biblical scholars to an increased awareness of their ethical responsibility to lift up their voices in protest against those rape myths which ensure that the voices of rape survivors remain unheard or ignored.
Thomas L. Brodie
- Published in print:
- 2001
- Published Online:
- November 2003
- ISBN:
- 9780195138368
- eISBN:
- 9780199834037
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195138368.003.0034
- Subject:
- Religion, Biblical Studies
The following two texts consist essentially of genealogies – the shrunken genealogy of Jacob (Genesis 35:21–29) and the expansive genealogy of his old nemesis, Esau (36:1–37:1). The brevity of ...
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The following two texts consist essentially of genealogies – the shrunken genealogy of Jacob (Genesis 35:21–29) and the expansive genealogy of his old nemesis, Esau (36:1–37:1). The brevity of Jacob's genealogy seems to be explained by its opening: the incest of Jacob's eldest son, Reuben, with Jacob's concubine, Bilhah – an event which would have undermined the father. Jacob hears, but does nothing and says nothing. (He acts on it when he is dying, 49:3–4). For the moment, he is diminished, and his genealogy reflects it. (In better circumstances, his genealogy is longer, 46:8–27).Less
The following two texts consist essentially of genealogies – the shrunken genealogy of Jacob (Genesis 35:21–29) and the expansive genealogy of his old nemesis, Esau (36:1–37:1). The brevity of Jacob's genealogy seems to be explained by its opening: the incest of Jacob's eldest son, Reuben, with Jacob's concubine, Bilhah – an event which would have undermined the father. Jacob hears, but does nothing and says nothing. (He acts on it when he is dying, 49:3–4). For the moment, he is diminished, and his genealogy reflects it. (In better circumstances, his genealogy is longer, 46:8–27).
Helen Kraus
- Published in print:
- 2011
- Published Online:
- January 2012
- ISBN:
- 9780199600786
- eISBN:
- 9780191731563
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199600786.001.0001
- Subject:
- Religion, Biblical Studies, Church History
This book deals with Bible translation and its development from Antiquity to the Reformation. Taking the Hebrew Masoretic Text of Genesis as Old Testament Vorlage, it examines corresponding verses ...
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This book deals with Bible translation and its development from Antiquity to the Reformation. Taking the Hebrew Masoretic Text of Genesis as Old Testament Vorlage, it examines corresponding verses from five translations: Septuagint, Vulgate, Luther's Bible, Tyndale and the Authorized Version, and the Dutch State Translation. The context is the challenge mounted by feminist scholarship, particularly those scholars of the ‘second wave’, who have tried and convicted Scripture of androcentricity and misogyny. Translated passages in Genesis 1–4 that deal with the male‐female dynamic are subjected to detailed analysis, tracing linguistic and ideological processes and seeking to determine the extent of interaction between contemporary culture and translation. The degree and development of androcentricity in these passages in both Hebrew and translated texts are likewise taken into account. Each chapter dealing with a specific translation consists of two parts: the historical/cultural background of period and translator(s), particularly with regard to women, and a close exegesis of the verses in question. Results point to the Hebrew text revealing significant androcentricity, with the Septuagint, possibly influenced by Greek philosophy, emphasizing the patriarchal elements. This trend persists through the Vulgate and even Luther's Bible — though less so in the English and Dutch versions — and suggests that the translators must be at least partly responsible for an androcentric text becoming the justification for the oppression of women. Each section dealing with textual analysis is sub‐divided into the same groups of verses: male and female (1:26–28), man (2:7,9,15–17), woman (2:18–25), seeing (3:1–13), consequences (3:14–24), generation (4:1–2,17,25).Less
This book deals with Bible translation and its development from Antiquity to the Reformation. Taking the Hebrew Masoretic Text of Genesis as Old Testament Vorlage, it examines corresponding verses from five translations: Septuagint, Vulgate, Luther's Bible, Tyndale and the Authorized Version, and the Dutch State Translation. The context is the challenge mounted by feminist scholarship, particularly those scholars of the ‘second wave’, who have tried and convicted Scripture of androcentricity and misogyny. Translated passages in Genesis 1–4 that deal with the male‐female dynamic are subjected to detailed analysis, tracing linguistic and ideological processes and seeking to determine the extent of interaction between contemporary culture and translation. The degree and development of androcentricity in these passages in both Hebrew and translated texts are likewise taken into account. Each chapter dealing with a specific translation consists of two parts: the historical/cultural background of period and translator(s), particularly with regard to women, and a close exegesis of the verses in question. Results point to the Hebrew text revealing significant androcentricity, with the Septuagint, possibly influenced by Greek philosophy, emphasizing the patriarchal elements. This trend persists through the Vulgate and even Luther's Bible — though less so in the English and Dutch versions — and suggests that the translators must be at least partly responsible for an androcentric text becoming the justification for the oppression of women. Each section dealing with textual analysis is sub‐divided into the same groups of verses: male and female (1:26–28), man (2:7,9,15–17), woman (2:18–25), seeing (3:1–13), consequences (3:14–24), generation (4:1–2,17,25).
Partha Dasgupta
- Published in print:
- 1995
- Published Online:
- November 2003
- ISBN:
- 9780198288350
- eISBN:
- 9780191596094
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198288352.003.0020
- Subject:
- Economics and Finance, Development, Growth, and Environmental
The main part of this chapter discusses normative considerations on population and savings. It has five sections. The first discusses parental concerns on the well‐being of their children in relation ...
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The main part of this chapter discusses normative considerations on population and savings. It has five sections. The first discusses parental concerns on the well‐being of their children in relation to savings. The second discusses the Genesis Problem (which in its purest form asks how many lives there should be, enjoying what standards), and the Repugnant Conclusion (which, in Parfit's formulation states that ‘For any population of at least ten billion people, all with a very high quality of life, there must be some larger imaginable population whose existence,if other things are equal, would be better, even though its members have lives that are barely worth living). Section (3) questions whether the Repugnant Conclusion is repugnant when applied to comparisons of well‐being in the Genesis Problem, and section 4 argues that the Genesis Problem is irrelevant in real life, which addresses actual problems. Section (5) looks at population ethics. An extra and separate section (designated Chapter *13) gives theoretical presentations on classical utilitarianism in a limited world.Less
The main part of this chapter discusses normative considerations on population and savings. It has five sections. The first discusses parental concerns on the well‐being of their children in relation to savings. The second discusses the Genesis Problem (which in its purest form asks how many lives there should be, enjoying what standards), and the Repugnant Conclusion (which, in Parfit's formulation states that ‘For any population of at least ten billion people, all with a very high quality of life, there must be some larger imaginable population whose existence,if other things are equal, would be better, even though its members have lives that are barely worth living). Section (3) questions whether the Repugnant Conclusion is repugnant when applied to comparisons of well‐being in the Genesis Problem, and section 4 argues that the Genesis Problem is irrelevant in real life, which addresses actual problems. Section (5) looks at population ethics. An extra and separate section (designated Chapter *13) gives theoretical presentations on classical utilitarianism in a limited world.
Alexander Samely
- Published in print:
- 2007
- Published Online:
- May 2007
- ISBN:
- 9780199296736
- eISBN:
- 9780191712067
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199296736.003.0011
- Subject:
- Religion, Judaism
The midrashic engagement with the biblical past, as it is represented in biblical words, is substantial and detailed. This chapter explains some major types and their literary formats, using a ...
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The midrashic engagement with the biblical past, as it is represented in biblical words, is substantial and detailed. This chapter explains some major types and their literary formats, using a chapter from Genesis Rabbah as illustration. Particular attention is given to the question of endings, both in stories and in history, as perceived by the rabbis. For the rabbis, their own past and present held little historical interest. This results from the fact that the midrashic practice intensifies the meaning of biblical events, reducing later events to the status of mere repetitions of biblical paradigms. This is seen as an expression of exile, that is, a state of waiting for redemption.Less
The midrashic engagement with the biblical past, as it is represented in biblical words, is substantial and detailed. This chapter explains some major types and their literary formats, using a chapter from Genesis Rabbah as illustration. Particular attention is given to the question of endings, both in stories and in history, as perceived by the rabbis. For the rabbis, their own past and present held little historical interest. This results from the fact that the midrashic practice intensifies the meaning of biblical events, reducing later events to the status of mere repetitions of biblical paradigms. This is seen as an expression of exile, that is, a state of waiting for redemption.
David Quint
- Published in print:
- 2014
- Published Online:
- October 2017
- ISBN:
- 9780691161914
- eISBN:
- 9781400850488
- Item type:
- book
- Publisher:
- Princeton University Press
- DOI:
- 10.23943/princeton/9780691161914.001.0001
- Subject:
- Literature, Criticism/Theory
Inside “Paradise Lost” opens up new readings and ways of reading John Milton's epic poem by mapping out the intricacies of its narrative and symbolic designs and by revealing and exploring the deeply ...
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Inside “Paradise Lost” opens up new readings and ways of reading John Milton's epic poem by mapping out the intricacies of its narrative and symbolic designs and by revealing and exploring the deeply allusive texture of its verse. This book demonstrates how systematic patterns of allusion and keywords give structure and coherence both to individual books of Paradise Lost and to the overarching relationship among its books and episodes. Looking at poems within the poem, the book provides new interpretations as he takes readers through the major subjects of Paradise Lost—its relationship to epic tradition and the Bible, its cosmology and politics, and its dramas of human choice. The book shows how Milton radically revises the epic tradition and the Genesis story itself by arguing that it is better to create than destroy, by telling the reader to make love, not war, and by appearing to ratify Adam's decision to fall and die with his wife. The Milton of this Paradise Lost is a Christian humanist who believes in the power and freedom of human moral agency. As this indispensable guide and reference takes us inside the poetry of Milton's masterpiece, Paradise Lost reveals itself in new formal configurations and unsuspected levels of meaning and design.Less
Inside “Paradise Lost” opens up new readings and ways of reading John Milton's epic poem by mapping out the intricacies of its narrative and symbolic designs and by revealing and exploring the deeply allusive texture of its verse. This book demonstrates how systematic patterns of allusion and keywords give structure and coherence both to individual books of Paradise Lost and to the overarching relationship among its books and episodes. Looking at poems within the poem, the book provides new interpretations as he takes readers through the major subjects of Paradise Lost—its relationship to epic tradition and the Bible, its cosmology and politics, and its dramas of human choice. The book shows how Milton radically revises the epic tradition and the Genesis story itself by arguing that it is better to create than destroy, by telling the reader to make love, not war, and by appearing to ratify Adam's decision to fall and die with his wife. The Milton of this Paradise Lost is a Christian humanist who believes in the power and freedom of human moral agency. As this indispensable guide and reference takes us inside the poetry of Milton's masterpiece, Paradise Lost reveals itself in new formal configurations and unsuspected levels of meaning and design.
Stephen R. Haynes
- Published in print:
- 2002
- Published Online:
- November 2003
- ISBN:
- 9780195142792
- eISBN:
- 9780199834280
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195142799.003.0004
- Subject:
- Religion, Biblical Studies
This chapter explores the distinctive way American advocates of slavery read the story of Noah and his sons (Gen. 9:20––27) and applied it to the defense of racial slavery. Their departure from the ...
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This chapter explores the distinctive way American advocates of slavery read the story of Noah and his sons (Gen. 9:20––27) and applied it to the defense of racial slavery. Their departure from the history of interpretation by failing to sexualize the story while reading it as a tale of violated honor confirms the centrality of honor in the biblical imagination of Southern whites. The concept of slavery as “social death” (the ultimate dishonor) is used to elucidate the connections between slavery, honor, and honor‐bound readings of this popular proslavery biblical passage.Less
This chapter explores the distinctive way American advocates of slavery read the story of Noah and his sons (Gen. 9:20––27) and applied it to the defense of racial slavery. Their departure from the history of interpretation by failing to sexualize the story while reading it as a tale of violated honor confirms the centrality of honor in the biblical imagination of Southern whites. The concept of slavery as “social death” (the ultimate dishonor) is used to elucidate the connections between slavery, honor, and honor‐bound readings of this popular proslavery biblical passage.
Stephen R. Haynes
- Published in print:
- 2002
- Published Online:
- November 2003
- ISBN:
- 9780195142792
- eISBN:
- 9780199834280
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195142799.003.0005
- Subject:
- Religion, Biblical Studies
This chapter continues an exploration of the distinctive ways in which Genesis 9:20–27 was read by American proslavery apologists with emphasis on the themes of order and disorder. It is argued that ...
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This chapter continues an exploration of the distinctive ways in which Genesis 9:20–27 was read by American proslavery apologists with emphasis on the themes of order and disorder. It is argued that the way these themes animate proslavery commentary on the story of Noah and his sons reflects the popular belief that the “Negro” (Hamitic) character was exemplified in a penchant for disorder – including a desire for amalgamation.Less
This chapter continues an exploration of the distinctive ways in which Genesis 9:20–27 was read by American proslavery apologists with emphasis on the themes of order and disorder. It is argued that the way these themes animate proslavery commentary on the story of Noah and his sons reflects the popular belief that the “Negro” (Hamitic) character was exemplified in a penchant for disorder – including a desire for amalgamation.
William P. Brown
- Published in print:
- 2010
- Published Online:
- May 2010
- ISBN:
- 9780199730797
- eISBN:
- 9780199777075
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199730797.003.0003
- Subject:
- Religion, Biblical Studies, Theology
This chapter examines Genesis 1:1-2:4a, known as the Priestly account of creation. This “report” describes creation as a divinely guided process that begins with benign chaos and concludes with a ...
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This chapter examines Genesis 1:1-2:4a, known as the Priestly account of creation. This “report” describes creation as a divinely guided process that begins with benign chaos and concludes with a fully differentiated cosmos. God enlists the elements of creation (water and earth) to bring forth a life-sustaining order. The structure of the Priestly account renders a picture of sacred space that mirrors the architecture of the temple. Connections are explored between the Genesis narrative and the modern cosmological perspective, which posits a “Big Bang” and accounts for the evolution of cosmic structure. The “image of God” language in Genesis, moreover, finds resonance with the unique neurological and cultural facilities of Homo sapiens. Disparities between the scientific account and the seven-day account of creation underscore the theological significance of Sabbath. In light of these findings, the problematic language of “dominion” in Genesis is understood in new ways.Less
This chapter examines Genesis 1:1-2:4a, known as the Priestly account of creation. This “report” describes creation as a divinely guided process that begins with benign chaos and concludes with a fully differentiated cosmos. God enlists the elements of creation (water and earth) to bring forth a life-sustaining order. The structure of the Priestly account renders a picture of sacred space that mirrors the architecture of the temple. Connections are explored between the Genesis narrative and the modern cosmological perspective, which posits a “Big Bang” and accounts for the evolution of cosmic structure. The “image of God” language in Genesis, moreover, finds resonance with the unique neurological and cultural facilities of Homo sapiens. Disparities between the scientific account and the seven-day account of creation underscore the theological significance of Sabbath. In light of these findings, the problematic language of “dominion” in Genesis is understood in new ways.
Stephen Spector
- Published in print:
- 2009
- Published Online:
- January 2009
- ISBN:
- 9780195368024
- eISBN:
- 9780199867646
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195368024.003.0002
- Subject:
- Religion, Religion and Society, Judaism
This chapter surveys the reasons that evangelicals give for their Christian Zionism. Most prominently, they cite God’s promise in Genesis 12:3 that he will bless those who bless the Jews and curse ...
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This chapter surveys the reasons that evangelicals give for their Christian Zionism. Most prominently, they cite God’s promise in Genesis 12:3 that he will bless those who bless the Jews and curse those who curse them. They note as well that, in the Bible, God’s covenant is with Abraham, Isaac, and Jacob, the ancestors of the Jews, not with Ishmael, the progenitor of the Arabs. They say that Israel is God’s prophetic clock: the Jews’ return to the Holy Land is the sure sign that God’s promises and prophecies are true and are coming to pass in our lifetime. Several evangelical leaders also observe that God will judge the nations at the end of time on the basis of how they treated the Jews. A number of Christian Zionists add that God mysteriously implanted in them a love for Israel and the Jewish people. Many evangelicals express gratitude to the Jews for giving them the basis of Christianity, and also remorse at the Church’s history of anti-Semitism. They join these motives to secular ones, including reliance on Israel as the frontline ally against Islamist terrorism.Less
This chapter surveys the reasons that evangelicals give for their Christian Zionism. Most prominently, they cite God’s promise in Genesis 12:3 that he will bless those who bless the Jews and curse those who curse them. They note as well that, in the Bible, God’s covenant is with Abraham, Isaac, and Jacob, the ancestors of the Jews, not with Ishmael, the progenitor of the Arabs. They say that Israel is God’s prophetic clock: the Jews’ return to the Holy Land is the sure sign that God’s promises and prophecies are true and are coming to pass in our lifetime. Several evangelical leaders also observe that God will judge the nations at the end of time on the basis of how they treated the Jews. A number of Christian Zionists add that God mysteriously implanted in them a love for Israel and the Jewish people. Many evangelicals express gratitude to the Jews for giving them the basis of Christianity, and also remorse at the Church’s history of anti-Semitism. They join these motives to secular ones, including reliance on Israel as the frontline ally against Islamist terrorism.
Thomas L. Brodie
- Published in print:
- 2001
- Published Online:
- November 2003
- ISBN:
- 9780195138368
- eISBN:
- 9780199834037
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195138368.003.0023
- Subject:
- Religion, Biblical Studies
In Genesis 14, Abram engages in a war involving many nations, and with the help of a covenant‐based alliance of brothers, he brings back his captured nephew and his possessions. In Genesis 15, God ...
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In Genesis 14, Abram engages in a war involving many nations, and with the help of a covenant‐based alliance of brothers, he brings back his captured nephew and his possessions. In Genesis 15, God becomes a shield to Abram and makes a covenant, which involves bringing back Abram's enslaved people and their possessions, a covenant with implications for many nations. The two chapters have several points of complementarity, and together they portray a major transition in Abram. In Genesis 14, Abram is supremely courageous and unselfish, but in Genesis 15 he is afraid of the future, and he needs divine help to come outside of himself and believe.Less
In Genesis 14, Abram engages in a war involving many nations, and with the help of a covenant‐based alliance of brothers, he brings back his captured nephew and his possessions. In Genesis 15, God becomes a shield to Abram and makes a covenant, which involves bringing back Abram's enslaved people and their possessions, a covenant with implications for many nations. The two chapters have several points of complementarity, and together they portray a major transition in Abram. In Genesis 14, Abram is supremely courageous and unselfish, but in Genesis 15 he is afraid of the future, and he needs divine help to come outside of himself and believe.
Thomas L. Brodie
- Published in print:
- 2001
- Published Online:
- November 2003
- ISBN:
- 9780195138368
- eISBN:
- 9780199834037
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195138368.003.0028
- Subject:
- Religion, Biblical Studies
Rebekah's betrothal (Genesis 24) is the centerpiece of Genesis. It is the longest chapter, containing the longest speech (24:34–49). Rebekah plays a double role. She is a beautiful woman who brings ...
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Rebekah's betrothal (Genesis 24) is the centerpiece of Genesis. It is the longest chapter, containing the longest speech (24:34–49). Rebekah plays a double role. She is a beautiful woman who brings marriage love to Isaac, and as Abraham's servant sees her, she is the manifestation of God's love for Abraham. This double role is linked to the presence of two wells in the betrothal scene. Isaac is betrothed, but so is Abraham in another sense. The complementary text (25:1–18) recounts the surprising proliferation of Abraham's children and the surprising breadth of the associated land.Less
Rebekah's betrothal (Genesis 24) is the centerpiece of Genesis. It is the longest chapter, containing the longest speech (24:34–49). Rebekah plays a double role. She is a beautiful woman who brings marriage love to Isaac, and as Abraham's servant sees her, she is the manifestation of God's love for Abraham. This double role is linked to the presence of two wells in the betrothal scene. Isaac is betrothed, but so is Abraham in another sense. The complementary text (25:1–18) recounts the surprising proliferation of Abraham's children and the surprising breadth of the associated land.
J. Rixey Ruffin
- Published in print:
- 2008
- Published Online:
- January 2008
- ISBN:
- 9780195326512
- eISBN:
- 9780199870417
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195326512.003.0008
- Subject:
- Religion, Religion and Society
Beginning in 1794, Bentley began to adopt the economic components of republicanism as well as the spiritual ones. In seeing merchants choose what he considered interest over commonwealth, Bentley for ...
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Beginning in 1794, Bentley began to adopt the economic components of republicanism as well as the spiritual ones. In seeing merchants choose what he considered interest over commonwealth, Bentley for the first time was awakened to the economic side of republican ideology. Underscored by his unique embrace of Rousseau's theories of the state of nature and the origins of social inequality, Bentley's new republicanism was as much theological as it was social. In being willing to consider an allegorical reading of the Eden story from Genesis, Bentley could redefine original sin not as pride or envy but instead as self‐interest itself.Less
Beginning in 1794, Bentley began to adopt the economic components of republicanism as well as the spiritual ones. In seeing merchants choose what he considered interest over commonwealth, Bentley for the first time was awakened to the economic side of republican ideology. Underscored by his unique embrace of Rousseau's theories of the state of nature and the origins of social inequality, Bentley's new republicanism was as much theological as it was social. In being willing to consider an allegorical reading of the Eden story from Genesis, Bentley could redefine original sin not as pride or envy but instead as self‐interest itself.
Sean M. McDonough
- Published in print:
- 2009
- Published Online:
- January 2010
- ISBN:
- 9780199576470
- eISBN:
- 9780191722585
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199576470.003.0010
- Subject:
- Religion, Biblical Studies
The Logos of John 1 is rooted in God's speech acts in Genesis 1. This creative Logos is best explicated by recourse to the remainder of the Gospel (the word Logos occurs a full forty times in John; ...
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The Logos of John 1 is rooted in God's speech acts in Genesis 1. This creative Logos is best explicated by recourse to the remainder of the Gospel (the word Logos occurs a full forty times in John; the biblical resonance of the number is likely not an accident). Taking this approach, we learn that the handing over of the act of creation to the Messiah serves the deeper purpose of enacting and nurturing the Father's love for the Son. The logic of John 3: 35 is that the Father has given all things over to the Son because he loves him. It is in the very nature of the Father to share all things with the Son because of his love for him. The Messiah fully participates in the life and work of God, including the work of creation. Far from being a mere tool in creation, or even a kind of cosmic organizing principle, Christ as Logos is the fully personal executor of God's will. He is the one who brings to realization the desire ‘Let it be’.Less
The Logos of John 1 is rooted in God's speech acts in Genesis 1. This creative Logos is best explicated by recourse to the remainder of the Gospel (the word Logos occurs a full forty times in John; the biblical resonance of the number is likely not an accident). Taking this approach, we learn that the handing over of the act of creation to the Messiah serves the deeper purpose of enacting and nurturing the Father's love for the Son. The logic of John 3: 35 is that the Father has given all things over to the Son because he loves him. It is in the very nature of the Father to share all things with the Son because of his love for him. The Messiah fully participates in the life and work of God, including the work of creation. Far from being a mere tool in creation, or even a kind of cosmic organizing principle, Christ as Logos is the fully personal executor of God's will. He is the one who brings to realization the desire ‘Let it be’.
Caroline Blyth
- Published in print:
- 2010
- Published Online:
- September 2010
- ISBN:
- 9780199589456
- eISBN:
- 9780191594571
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199589456.001.0001
- Subject:
- Religion, Biblical Studies
In this book, the author takes a journey through both biblical and contemporary cultures, contemplating the commonality and diversity of rape survivors' experiences across space and time. In ...
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In this book, the author takes a journey through both biblical and contemporary cultures, contemplating the commonality and diversity of rape survivors' experiences across space and time. In particular, the book evaluates the insidious and pervasive influences of the cultural myths and misperceptions surrounding sexual violence, which have long served to deny rape survivors a voice with which to relate their narrative of suffering. The author examines whether such ‘rape myths’ are likewise given voice within the biblical text of Genesis 34, where we encounter Dinah, a voiceless literary victim of sexual violence. When these myths do appear to be represented within the narrative, consideration is then given to the ways in which they may have shaped Dinah's literary experience of sexual violation and furthermore, contributed to her narrative silence. Appealing to the witness of contemporary rape survivors whose own testimonies of their experiences have been affected by such rape myths, the author then attempts to grant Dinah a literary voice with which to share her story. This book therefore attempts to provide a deeper insight into Dinah's literary silence within the narrative, in order that contemporary readers can better comprehend its significance and complexity and grant to it a rich and new meaning.Less
In this book, the author takes a journey through both biblical and contemporary cultures, contemplating the commonality and diversity of rape survivors' experiences across space and time. In particular, the book evaluates the insidious and pervasive influences of the cultural myths and misperceptions surrounding sexual violence, which have long served to deny rape survivors a voice with which to relate their narrative of suffering. The author examines whether such ‘rape myths’ are likewise given voice within the biblical text of Genesis 34, where we encounter Dinah, a voiceless literary victim of sexual violence. When these myths do appear to be represented within the narrative, consideration is then given to the ways in which they may have shaped Dinah's literary experience of sexual violation and furthermore, contributed to her narrative silence. Appealing to the witness of contemporary rape survivors whose own testimonies of their experiences have been affected by such rape myths, the author then attempts to grant Dinah a literary voice with which to share her story. This book therefore attempts to provide a deeper insight into Dinah's literary silence within the narrative, in order that contemporary readers can better comprehend its significance and complexity and grant to it a rich and new meaning.
John T. Hamilton
- Published in print:
- 2013
- Published Online:
- October 2017
- ISBN:
- 9780691157528
- eISBN:
- 9781400846474
- Item type:
- chapter
- Publisher:
- Princeton University Press
- DOI:
- 10.23943/princeton/9780691157528.003.0005
- Subject:
- Literature, Criticism/Theory
This chapter returns to the Hyginus fable with which this study began in order to specify further the semantic ramifications of Latin cura, and hence securitas. The Hyginus fable insists that care ...
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This chapter returns to the Hyginus fable with which this study began in order to specify further the semantic ramifications of Latin cura, and hence securitas. The Hyginus fable insists that care should possess mankind—Cura eum possideat—which is to say that, if ever removed from care, humanity would be robbed of its humanity. Interestingly, the similar story of mankind's formation in the book of Genesis takes place in a garden, which would normally be a place requiring careful attention. The gardener is, indeed, the paradigmatic caretaker. Yet, in the Hebrew account, the first humans inhabit a garden where everything is already provided. This carefree existence may account for other reversals that the biblical story reveals in comparison with the Roman fable.Less
This chapter returns to the Hyginus fable with which this study began in order to specify further the semantic ramifications of Latin cura, and hence securitas. The Hyginus fable insists that care should possess mankind—Cura eum possideat—which is to say that, if ever removed from care, humanity would be robbed of its humanity. Interestingly, the similar story of mankind's formation in the book of Genesis takes place in a garden, which would normally be a place requiring careful attention. The gardener is, indeed, the paradigmatic caretaker. Yet, in the Hebrew account, the first humans inhabit a garden where everything is already provided. This carefree existence may account for other reversals that the biblical story reveals in comparison with the Roman fable.
Caroline Blyth
- Published in print:
- 2010
- Published Online:
- September 2010
- ISBN:
- 9780199589456
- eISBN:
- 9780191594571
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199589456.003.0001
- Subject:
- Religion, Biblical Studies
This chapter introduces the reader to Dinah, a literary victim of sexual violence, whose story is told in the narrative of Genesis 34. The author raises the issue of Dinah's silence within this ...
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This chapter introduces the reader to Dinah, a literary victim of sexual violence, whose story is told in the narrative of Genesis 34. The author raises the issue of Dinah's silence within this narrative and suggests the means by which a feminist interpretation of the text may allow the reader to break her literary silence and grant her a voice with which to tell her story. It is proposed that, by appealing to the cross‐cultural testimonies of contemporary rape survivors who bear witness to their own voicelessness, the reader can gain a new awareness of the complexity of Dinah's silence, understanding it as an intrinsic part of her experience of sexual violence.Less
This chapter introduces the reader to Dinah, a literary victim of sexual violence, whose story is told in the narrative of Genesis 34. The author raises the issue of Dinah's silence within this narrative and suggests the means by which a feminist interpretation of the text may allow the reader to break her literary silence and grant her a voice with which to tell her story. It is proposed that, by appealing to the cross‐cultural testimonies of contemporary rape survivors who bear witness to their own voicelessness, the reader can gain a new awareness of the complexity of Dinah's silence, understanding it as an intrinsic part of her experience of sexual violence.
Caroline Blyth
- Published in print:
- 2010
- Published Online:
- September 2010
- ISBN:
- 9780199589456
- eISBN:
- 9780191594571
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199589456.003.0003
- Subject:
- Religion, Biblical Studies
This chapter focuses on the common cultural myth that rape is little more than an outplaying of normative sexuality, where the dominant male pursues and conquers the typically reluctant female. The ...
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This chapter focuses on the common cultural myth that rape is little more than an outplaying of normative sexuality, where the dominant male pursues and conquers the typically reluctant female. The author argues that rape is an act of sexualized aggression and therefore its harmful effects on the victim cannot be underestimated. Attention then turns to the subject of Dinah's rape, where the author offers a close reading of the Hebrew text of Genesis 34.2 in an attempt to refute the suggestion made by a number of biblical scholars, that the sexual encounter between Dinah and Shechem was one of seduction rather than violation. It is suggested that those scholars who cast doubt upon Dinah's status as rape victim may unwittingly be perpetuating the cultural normalization of sexual violence and the concomitant confusion between abusive and acceptable sexuality.Less
This chapter focuses on the common cultural myth that rape is little more than an outplaying of normative sexuality, where the dominant male pursues and conquers the typically reluctant female. The author argues that rape is an act of sexualized aggression and therefore its harmful effects on the victim cannot be underestimated. Attention then turns to the subject of Dinah's rape, where the author offers a close reading of the Hebrew text of Genesis 34.2 in an attempt to refute the suggestion made by a number of biblical scholars, that the sexual encounter between Dinah and Shechem was one of seduction rather than violation. It is suggested that those scholars who cast doubt upon Dinah's status as rape victim may unwittingly be perpetuating the cultural normalization of sexual violence and the concomitant confusion between abusive and acceptable sexuality.
Caroline Blyth
- Published in print:
- 2010
- Published Online:
- September 2010
- ISBN:
- 9780199589456
- eISBN:
- 9780191594571
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199589456.003.0004
- Subject:
- Religion, Biblical Studies
This chapter examines the cultural myth that rape victims are ‘damaged’ or ‘defiled’ by their assault. The author suggests that the origin of this myth lies in age‐old ideologies that regard women as ...
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This chapter examines the cultural myth that rape victims are ‘damaged’ or ‘defiled’ by their assault. The author suggests that the origin of this myth lies in age‐old ideologies that regard women as men's ‘sexual property’, whose social ‘value’ is measured in terms of their chastity. These ideologies likewise grant an insidious rationale to the use of rape as a weapon of war. Turning to Genesis 34, the author considers the responses of Dinah's family to her violation and ‘defilement’ and suggests that both her father and brothers conceptualize the rape as an offence against their ‘property rights’ and an assault, not against Dinah, but against the political integrity of the entire family. Finally, the author appeals to the testimonies of contemporary rape survivors in order to contemplate how Dinah may have felt in the wake of her rape and, in particular, about her family's response to her ‘defilement’.Less
This chapter examines the cultural myth that rape victims are ‘damaged’ or ‘defiled’ by their assault. The author suggests that the origin of this myth lies in age‐old ideologies that regard women as men's ‘sexual property’, whose social ‘value’ is measured in terms of their chastity. These ideologies likewise grant an insidious rationale to the use of rape as a weapon of war. Turning to Genesis 34, the author considers the responses of Dinah's family to her violation and ‘defilement’ and suggests that both her father and brothers conceptualize the rape as an offence against their ‘property rights’ and an assault, not against Dinah, but against the political integrity of the entire family. Finally, the author appeals to the testimonies of contemporary rape survivors in order to contemplate how Dinah may have felt in the wake of her rape and, in particular, about her family's response to her ‘defilement’.
Caroline Blyth
- Published in print:
- 2010
- Published Online:
- September 2010
- ISBN:
- 9780199589456
- eISBN:
- 9780191594571
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199589456.003.0005
- Subject:
- Religion, Biblical Studies
This chapter focuses on the myth of rape victim precipitation, which suggests that rape victims may be to blame for their own rape. After considering the ramifications of this myth for contemporary ...
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This chapter focuses on the myth of rape victim precipitation, which suggests that rape victims may be to blame for their own rape. After considering the ramifications of this myth for contemporary rape survivors, the author then discusses the interpretive traditions of Genesis 34, which hold Dinah accountable for her rape by virtue of the fact that she was assaulted after she ‘went out’ (Genesis 34.1). A close examination of the Hebrew verb ‘to go out’ suggests however that the myth of victim precipitation is not given voice within the biblical traditions. It is therefore proposed that the narrator of Genesis 34 did not intend the reader to hold Dinah accountable for her violation. Consideration is also given to the contemporary testimonies of rape survivors, and their voices are used to contemplate Dinah's possible response to those interpreters who are intent on blaming her for her assault.Less
This chapter focuses on the myth of rape victim precipitation, which suggests that rape victims may be to blame for their own rape. After considering the ramifications of this myth for contemporary rape survivors, the author then discusses the interpretive traditions of Genesis 34, which hold Dinah accountable for her rape by virtue of the fact that she was assaulted after she ‘went out’ (Genesis 34.1). A close examination of the Hebrew verb ‘to go out’ suggests however that the myth of victim precipitation is not given voice within the biblical traditions. It is therefore proposed that the narrator of Genesis 34 did not intend the reader to hold Dinah accountable for her violation. Consideration is also given to the contemporary testimonies of rape survivors, and their voices are used to contemplate Dinah's possible response to those interpreters who are intent on blaming her for her assault.
