The only large-scale critical introduction to Western Marxism for biblical criticism. Roland Boer introduces the core concepts of major figures in the tradition, specifically Althusser, Gramsci, Deleuze and Guattari, Eagleton, Lefebvre, Lukács, Adorno, Bloch, Negri, Jameson, and Jameson. Throughout, Boer shows how Marxist criticism is relevant to biblical criticism, in terms of approaches to the Bible and in the use of those approaches in the interpretation of specific texts. In this second edition, Boer has added chapters on Deleuze and Guattari, and Negri. Each chapter has been carefully revised to make the book more useful on courses, while maintaining challenges and insights for postgraduate students and scholars. Theoretical material has been updated and sharpened in light of subsequent research and a revised conclusion considers the economies of the ancient world in relation to biblical societies.
This book combines New Testament studies and cultural theory, and analyzes Acts of the Apostles as a product of imperial discourse. In five chapters, Christina Petterson engages Acts with ideology, gender, class, and empire with different emphases. All of these analyses argue that Christianity can never be set outside discourses of exploitation, discrimination, and hierarchies, but must always be set within them.
"This volume seeks to spur a lively discussion on Marxist feminist analysis of biblical texts. Marxism and feminism have many mutual concerns, and the combination of the two has become common in literary criticism, cultural studies, sociology, and philosophy. This collection is the first of its kind in biblical studies, bringing together a mixture of newer and more mature voices. It falls into three sections: general concerns; Hebrew Bible; New Testament. Thought-provoking and daring, the collection includes: the history of Marxist feminist analysis, the work of Bertolt Brecht, the voices of prostitute collectives, and the possibilities for biblical criticism of the work of Rosemary Hennessy, Simone de Beauvoir, Juliet Mitchell, Wilhelm Reich and Julia Kristeva. All of which are brought to bear on biblical texts such as Proverbs, 1 Kings, Mark, Paul's Letters, and 1 Peter."--BOOK JACKET.
Was God being ironic in commanding Eve not to eat fruit from the tree of wisdom? Carolyn J. Sharp suggests that many stories in the Hebrew Scriptures may be ironically intended. Deftly interweaving literary theory and exegesis, Sharp illumines the power of the unspoken in a wide variety of texts from the Pentateuch, the Prophets, and the Writings. She argues that reading with irony in mind creates a charged and open rhetorical space in the texts that allows character, narration, and authorial voice to develop in unexpected ways. Main themes explored here include the ironizing of foreign rulers, the prostitute as icon of the ironic gaze, indeterminacy and dramatic irony in prophetic performance, and irony in ancient Israel's wisdom traditions. Sharp devotes special attention to how irony destabilizes dominant ways in which the Bible is read today, especially when it touches on questions of conflict, gender, and the Other.
While biblical scholars increasingly use insights from postcolonial theory to interpret the Bible, the Bible itself is often neglected by postcolonial criticism, with the result that there is little influence in the other direction: from the Bible to postcolonial criticism. This second edition of Last Stop before Antarctica begins to repair the imbalance by pointing to the vital role that the Bible played in colonization, using Australia????????????????????????one of the first centers of postcolonial criticism????????????????????????as a specific example. Drawing upon colonial literature, including explorer journals, poetry, novels, and translations, it creates a mutually enlightening dialogue between postcolonial literature and biblical texts on themes such as exodus and exile, translation, identity, and home.
This dictionary is not so much about the contents of the Bible as it is about the way in which the Bible has been interpreted in the past and how it is interpreted today. The articles, written by a distinguished team of biblical scholars, cover a wide range of related topics.
This book is one of a series of supplementary volumes published alongside the Jerusalem Bible in France and intended to provide a general introduction to the world in which the Bible is set; the series includes such famous titles as Jeremias' jerusa/em in the time of enis and de Vaux's Ancient Israel. It is an exhaustive study of the legal and sociological background of texts dealing with social justice, first in Mesopotamia and Egypt, and then in pre-exilic Israel. The author is a specialist in modern ethics, but has made himself thoroughly familiar with the relevant secondary literature. The book also contains an excellent bibliography on social ethics in ancient Israel and its environment, and a valuable historical survey of the development of scholarly study in this field, up to and including recent Marxist interpretations. The orientation of the book is basically sociological, which makes it a valuable corrective to an excessively theological view of biblical ethics, and anchors the ethical teaching of the biblical writers firmly in social reality. Why Israel should be the society where a call for social justice should be expressed so keenly in law and prophets is a fascinating historical and sociological question, and the author's answer is interesting and controversial. Welcoming the French edition in the Journal of Jewish Studies, John Barton said that an English edition would be invaluable as a student textbook in a surprisingly neglected field. Here it is.