Download Sexual and Marital Metaphors in Hosea, Jeremiah, Isaiah, and by Sharon Moughtin-Mumby PDF

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By Sharon Moughtin-Mumby

Sharon Moughtin-Mumby explores the complicated, and in all probability subversive, energy of metaphor as a device of persuasion within the prophetic books of the Hebrew Bible. usually, such language is used to talk of the worship of gods except Yhwh, of bad cultic practices, or of political alliances with overseas countries. comparing numerous colleges of language and biblical feedback, together with a standard process, a feminist critique and a literary-historical research, Moughtin-Mumby brings lucid new readings with a clean viewpoint to those dramatic texts. The learn emphasizes the significance of context for realizing metaphorical which means and demanding situations earlier scholarship which has learn such language when it comes to the conventional notion of "the marriage metaphor" and the hypothetical historical past of cultic prostitution.

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Extra info for Sexual and Marital Metaphors in Hosea, Jeremiah, Isaiah, and Ezekiel (Oxford Theological Monographs)

Sample text

130 Most cognitive theorists stress the importance of context for detecting metaphorical language. ’134 Within biblical scholarship, Eidevall even goes so far as to say, ‘Context-free sentences 130 Ricoeur (1978: 252), drawing on Turbayne (1962: 14). 131 Beardsley (1958: 138). Cf. Black (1979: 21): ‘When Wallace Stevens says, ‘‘A poem is a pheasant,’’ he cannot really mean that it Xaps its wings and has a long tail—for such things are plainly false and absurd. ’ 133 Kittay (1987: 24). 134 Ricoeur (1978: 230).

113 Abma’s focus on the background of covenant allows her to treat negative marital metaphors, whose problematic nature have been so convincingly highlighted by feminist readings, as ultimately positive. 114 She writes, ‘I would, therefore, seek the point of the marriage imagery in the notion of partnership, in relative abstraction of the gender roles. ’115 Abma’s reading of marital metaphors as essentially covenant imagery, combined with her ‘abstraction’ technique, leaves her with a remarkably positive reading of the problematic marital imagery: 112 Abma (1999: 255, emphasis mine).

Perhaps most strikingly, in addition to adopting a cognitive approach to metaphor, all Wve are keen to read the prophetic books within their broad socio-cultural and historical setting and are concerned with the varying tenors of these metaphors, as well as their notorious vehicles. In other words, they are crucially diVerent from their feminist colleagues, whose focus tends to remain resolutely on the vehicles of such metaphorical language and its impact on current readers. 59 Socio-cultural and historical concerns Abma, Baumann, and Weems are explicit in their reasons for adopting such an approach.

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