By Laura Feldt
'The magnificent in non secular Narrative from Exodus to Elisha' examines the impressive array of marvels, monsters, and magic depicted within the Hebrew Bible. those tales - with the Exodus narrative at their centre - supply ambiguity and uncertainty, encouraging mirrored image and doubt up to trust and meaningfulness. Aiming to find - instead of clarify away - the ability of those tales, the e-book argues for the necessity to contain destabilization, disorientation, and ambiguity extra strongly into theories of what non secular narrative is and does.
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Extra info for The Fantastic in Religious Narrative from Exodus to Elisha
19. 20. 21. 22. 23. 24. 25. Fields of Fantasy 37 low vitality? Surely, happy persons full of vitality can also enjoy The Lord of the Rings. In Frenschkowski 2006 (1–3) he argues that because the texts themselves claim to portray religious reality they cannot be fantastic, but this argument does not convince. If any fantasy that declares itself real is not a fantasy then much classical fantasy would fall short (cf. Tolkien 2001: 14, who insisted that his fantasies were real). Cf. Partridge 2004 and 2006.
43. 44. Fields of Fantasy 39 work (2000). g. L. Jensen 2000: 21), I try here to draw attention to the fact that also sides of the core ‘historical’ texts have been marginalized in an unsatisfactory way, also since the demise of the salvation history. For instance, as Johnstone notes, the traditional ‘literary criticism’ (the tracing of sources, the Documentary Hypothesis) of progressively tracing the tradition of the fantastic events back through the literary sources often ends in progressive naturalistic explanation (Johnstone 2001: 229).
H. 54 Schmidt rejects the naturalistic explanations of the ‘Wunder’ as un-convincing (Schmidt 1983: 51, 156, 206). The narratives of the plagues are meant to prove God’s power (Schmidt 1983: 52), and the signs and wonders cannot be separated from the ‘events’ (Schmidt 1983: 68–70). Curiously, for Schmidt, believing in the ‘Wunder’ does not entail believing that miracles happen, but it entails having faith in the promise of salvation mediated by Moses. In spite of the text’s emphasis on the ‘signs and wonders’ and his rejection of naturalistic explanation, Schmidt is reluctant to say that the Israelites believed in miracles; what they did, according to Schmidt, was to trust the word of YHWH.