By Timothy K. Beal, David Gunn
The Bible is usually stated to be one of many origin texts of Western tradition. the current quantity indicates that it is going some distance past being a non secular textual content. The essays discover how spiritual, political and cultural identities, together with ethnicity and gender, are embodied in biblical discourse. Following the authors, we learn the Bible with new eyes: as a critic of gender, ideology, politics and tradition. We ask ourselves new questions: approximately God's physique, approximately women's position, approximately racial prejudices and in regards to the politics of the written word.Reading Bibles, Writing our bodies crosses limitations. It questions our such a lot primary assumptions concerning the Bible. It indicates how bible study can enjoy the mainstream of Western highbrow discourse, throwing up totally new questions and providing outstanding solutions. available, attractive and relocating simply among thought and the interpreting of particular texts, this quantity is an exhilarating contribution to modern biblical and cultural experiences.
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Additional info for Reading Bibles, Writing Bodies: Identity and the Book (Biblical Limits)
It is in the Hebrew Scriptures, particularly that strand contributed by the Israelite priests, that the body first appears as a central issue of control. 6 Leviticus pays particular attention to what passes in and out of the orifices, particularly the mouth and the genitals. Certain kinds of food may not be taken into the body (Leviticus 11). Various genital emissions, such as menstrual blood, semen, and other irregular discharges, create pollution (Leviticus 12; 15). Concern with the body’s integrity expresses itself in elaborate rules concerning skin diseases that are contaminating (Leviticus 13–14) as well as interest in congenital or accidental disfigurations of the body (Leviticus 21:16–23), which disqualify a priest from serving in the Temple.
Either way, God decides not. The sense of separation wins over the sense of sameness. Is that because the human is silent before God’s commands? Does God seek response—or diversity in unity, like himself? ” Confident that the human will replicate God’s own desire to name, God is not disappointed. Yet the experiment fails in its main purpose, for a counterpart is not found. Perhaps the human is unwilling (or unable) to recognize the animals as counterparts because, like God, the human desires its own image.
So YHWH God caused a deep sleep to fall upon the human [ha’adam], and while he slept took one of its [his] sides and closed up its place with flesh; and the side which YHWH God had taken from the human he made into a woman and brought her to the human. GUNN In other words, the effect of this new experiment is spectacular. The man formed from the human claims the woman, also formed from the human, as his own. ) because she is, as he puts it, bone of his bones and flesh of his flesh. On the other hand, as Landy wryly observes, this experiment, too, is a failure: though woman successfully supersedes the inadequate animals, she is the human.