By Jione Havea
Engaging voices crossing textual limits, race, and ethnic lines
In this number of essays, students from Oceania open a brand new conversation concerning the immense, complicated, and slippery nature of the Bible and the fluid meanings of borders and property. From belonging in a spot, a bunch, or stream to property as fabric and cultural possessions, from borders of a textual content, self-discipline, or idea to borders of countries, groups, or our bodies, the authors stick with the currents of Oceania to the beaches of Asia and past. students contributing essays contain Jeffrey W. Aernie, Merilyn Clark, Jione Havea, Gregory C. Jenks, Jeanette Mathews, Judith E. McKinlay, Monica Jyotsna Melanchthon, David J. Neville, John Painter, Kathleen P. Rushton, Ruth Sheridan, Nasili Vaka'uta, and Elaine M. Wainwright. Michele A. Connolly, David M. Gunn, and Mark G. Brett supply responses to the essays.
- Discussion of the affects of average failures and political and ecological upheavals on biblical interpretation and theological reflection
- Fourteen essays on texts within the Hebrew Bible and New Testament
- Three responses to the essays offer a variety of perspectives at the topics
Read or Download Bible, Borders, Belonging(s): Engaging Readings from Oceania PDF
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Extra resources for Bible, Borders, Belonging(s): Engaging Readings from Oceania
Problematically, however, the language of rebuke is that used in relation to the demonic (12:16; 17:18) and so can function to construct the seismos megas as demonic or as participating in demonic power, that power which lurks in the sublunar realm of the Hellenistic cosmos. It is the narrator who uses this descriptive language, naming the movement on the lake as demonic, perhaps reflecting the inaccurate perspective of the cowardly and “little-faithed” disciples. These hints of the demonic in understandings of the seismos megas and the relationships between the winds and the sea, the disciples and Jesus in this short narrative are confronting.
For Matthean readers, this seismos megas carries this cosmic and metaphoric significance intertextually. 11 Inter-con/ textually and metaphorically, the seismos megas could also evoke the political, social, and economic storms that first-century readers faced in the context of the Roman Empire (Carter 2000, 210). In this reading, however, I want to give primary attention to the materiality of the seismos megas and the engagement with meaning making in relation to this aspect within the various textures without neglecting the sociopolitical.
First, Luke 13:34–35 is of a piece with later Lukan passages that more explicitly associate Jerusalem’s destruction with divine judgment. Second, this lament follows hard upon Jesus’s affirmation that it is incongruent for a prophet to perish outside Jerusalem. When he is warned of Herod’s intent to kill him, Jesus’s response does not signal a stratagem of avoidance. To the contrary, he expressly signals his intent to complete his journey to Jerusalem so that he might meet death where prophetic precursors met theirs.