A Cry Instead of Justice: The Bible and Cultures of Violence by Dereck Daschke

By Dereck Daschke

Inside a ebook generally touted because the route to peace, violence has incongruously been principal to the Bible and the way it truly is used. This assortment e-book examines the manifestations of violence in Scripture, and the ways in which Scripture itself - no matter if violent in content material or no longer - can be utilized to justify violence and aggression in particular social situations this day. The ebook is split into elements. the 1st part explores a few incidents of Biblical violence that, instead of showing on the vanguard of the narrative, mirror that historic Jewish tradition (including the early Christian flow recorded within the New testomony) treats violence as an indisputable fact of the social international during which biblical figures stay. In those essays, mental thought and interpretation specialise in the influence of this tradition of violence within the habit, expectancies, and screw ups of Biblical figures, as a way to think again the messages of those texts in mild in their approved, yet mostly unacknowledged, aggression. the second one part makes use of mental types to appreciate how Biblical doctrine and beliefs form the realm during which we are living, and introduce styles of aggression and attractiveness of violence into kinfolk, cultural, and political occasions. Altogether, this choice of essays seeks to make clear how the Bible pertains to violence - and the way many folks relate to violence, consciously or no longer, during the tales and dynamics of

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Additional resources for A Cry Instead of Justice: The Bible and Cultures of Violence in Psychological Perspective (The Library of Hebrew Bible/Old Testament Studies)

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Levine, Leviticus (Philadelphia: The Jewish Publication Society, 1989), 128, comment at 19:14. Deuteronomy speci¿es a male child (ben). Leviticus speci¿es a man (ish)—that is, an adult child. 8 Thus, modern scholars have often presumed enforcement of these laws in ancient Israel. For example, Carol Meyers writes: The extreme penalties attached to legal strictures that aimed at ensuring parental authority…are most likely a function of the critical importance of establishing the household authority of mother and father, especially over adult children.

As a result, believers, like children, understand that freedom from punishment ultimately depends on “grace”—that is, the unilateral, unearned gift of the Father. Like children, believers can view the Father as just or unjust, righteous or persecutory. Like children, few believers can sustain a mental image of the Father as unjust or persecutory. There are practical reasons for this last fact, the inability of the believer to sustain a negative Paternal image. These reasons themselves parallel the pressures leading to idealization in childhood.

Any of these four mechanisms, or any combination of them, could account for childhood parallels in Gen 3. Other mechanisms are also possible. Note that these mechanisms can account for either the production of a new narrative, or for the symbolic modi¿cation of an existing narrative, including one with roots in another culture. 1 36 Cry Instead of Justice Leaving aside the question of which mechanism or mechanisms might have been involved, the overall thesis that Gen 3 was deeply shaped by patterns of mundane childhood experience is not new.

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