By Renita Weems
Weems's pioneering learn explores the difficult ways that the Hebrew prophets' portrayals of divine love, compassion, and traditional dedication usually grew to become linked to battery, infidelity, and the rape and mutilation of girls. She wrestles with the prophets' rhetoric and sexual metaphors to discover Israelite social buildings, asking, "What is implied approximately girls, males, and God by way of the language that the prophets use to explain the covenant among Yahweh and Israel?" This provocative paintings via a number one African American biblical pupil delves deeply into problems with intimacy and gear, violence and regulate, seduction and betrayal, and is a searing indictment of the axial issues of Israelite religion-its covenantal and prophetic traditions-and their authority at the present time.
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Extra info for Battered Love (Overtures to Biblical Theology)
Battered Love OVERTURES TO BIBLICAL THEOLOGY The Land by Walter Brueggemann God and the Rhetoric of Sexuality by Phyllis Trible Texts of Terror by Phyllis Trible The Suffering of God by Terence E. Fretheim The Old Testament of the Old Testament by R. W. L. Moberly Ministny in the New Testament by David L. Bartlett Deuteronomy and the Death of Moses by Dennis T. Olson Prayer in the Hebrew Bible by Samuel E. Balentine A Theology of the Cross by Charles B. Cousar The Collapse of Histony by Leo G. Perdue Prayer in the New Testament by Oscar Cullmann From Creation to New Creation by Bernhard W.
Only by using the "this" of their own cultural universe-namely, the everyday institutional life of first-millennium Palestine-were they able to talk about the "That" which they understood as standing above their universe, namely, Yahweh their god. Thus, we discover that God, like human beings, sees and hears, commands and repents, judges and forgives, punishes and rewards, pleads with and castigates, loves and hates, and is jealous and commits rape. The prophets drew on their own mortal experiences of relationships in order to explain what it meant to be devoted to God.
The Old Testament well attests to the centrality of metaphors in ancient Hebrew thinking: From God's self-assertion, "You have seen ... " (1 Sam 17:43), to the Psalmist's outcry, "As a deer longs for flowing streams, so my soul longs for you, 0 God" (Ps 42:1), and Nahum's condemnation of Nineveh, "Your guards are like grasshoppers, your scribes like swarms of locusts settling on the fences on a cold day" (Nah 3:17). 6 Thus, the prophets were dependent on their own social institutions to describe their experiences of the divine.