By Dereck Daschke
Inside of a ebook greatly touted because the route to peace, violence has incongruously been vital to the Bible and the way it's used. This assortment publication examines the manifestations of violence in Scripture, and the ways in which Scripture itself - even if violent in content material or now not - can be utilized to justify violence and aggression in particular social situations this present day. The ebook is split into components. the 1st part explores a few incidents of Biblical violence that, instead of showing on the vanguard of the narrative, mirror that historical Jewish tradition (including the early Christian stream recorded within the New testomony) treats violence as an incontrovertible fact of the social international during which biblical figures stay. In those essays, mental thought and interpretation specialise in the impression of this tradition of violence within the habit, expectancies, and screw ups of Biblical figures, as a way to reassess the messages of those texts in mild in their authorised, yet principally unacknowledged, aggression. the second one part makes use of mental types to appreciate how Biblical doctrine and beliefs form the area within which we are living, and introduce styles of aggression and attractiveness of violence into relations, cultural, and political occasions. Altogether, this selection of essays seeks to make clear how the Bible pertains to violence - and the way many folks relate to violence, consciously or now not, during the tales and dynamics of
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Additional info for A Cry Instead of Justice: The Bible and Cultures of Violence in Psychological Perspective
Linda Pollack, A Lasting Relationship: Parents and Children Over Three Centuries (London: Fourth Estate, 1987), 183. 4. Quoted in Alice Miller, For Your Own Good: Hidden Cruelty in ChildRearing and the Roots of Violence (New York: Farrar, Straus, Giroux, 1990), 3. 5. As another example, Jon D. Levenson (“Genesis,” in The Jewish Study Bible [ed. Adele Berlin and Marc Zvi Brettler; New York: Jewish Publication Society/ Oxford University Press, 2004], 8–101 ) comments: “The primal couple have left the magical garden of their childhood and their innocence…” 1 ABELOW Paradise Lost 21 some detail, what it is that children have experienced.
For example, they cannot impel their parents through entreaty or coercion to reduce the threat of punishment or neglect. However, these children can indirectly improve their situation by adopting a benevolent psychological posture of love and adulation toward the parent, which is likely to be reciprocated to a greater or lesser degree. The bene¿t that children can obtain through this process can be schematized simply: idealization of the parent Æ improved attachment between the parent and child Æ better nurture and protection by the parent.
Tigay, Deuteronomy (Philadelphia: The Jewish Publication Society, 1996), 196. For a table of putative documentary sources for the complete Pentateuch, see the appendix in Richard Elliott Friedman, Who Wrote the Bible? (New York: Summit, 1987), 246–60. 12. This Christian understanding may have been built on earlier Jewish texts whose interpretation did not become highly inÀuential in Judaism, especially 2 Esd 7:48: “Adam, what have you done! ” See W. Gunther Plaut, The Torah: A Modern Commentary: Genesis (New York: Union of American Hebrew Congregations, 1974), 34.
A Cry Instead of Justice: The Bible and Cultures of Violence in Psychological Perspective by Dereck Daschke
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