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The Bible Doesn't Tell Me So
A careful, well-researched exposition of the biblical texts which are used to manipulate women into remaining in situations of domestic abuse, together with scriptures which are liberatory to women in this situation Adopts a high view of scripture and engages honestly with passages which are traditionally viewed as oppressive to women Draws on interviews with women who have experienced domestic violence Pastoral, direct, highly accessible style of writing which seeks to engage abused women and enable them to take a fresh look at the situation they are trapped in Written by a biblical scholar and practising pastor with a track record of being able to communicate to audiences at all levels
Texts After Terror
"It is widely recognized that the Hebrew Bible is filled with rape and sexual violence. However, feminist approaches to the topic remain dominated by Phyllis Trible's 1984 Texts of Terror, which describes feminist criticism as a practice of "telling sad stories." Pushing beyond Trible, Texts after Terror offers a new framework for reading biblical sexual violence, one that draws on recent work in feminist, queer, and affect theory and activism against sexual violence and rape culture. In the Hebrew Bible as in the contemporary world, sexual violence is frequently fuzzy, messy, and icky. Fuzzy names the ambiguity and confusion that often surround experiences of sexual violence. Messy identifi...
Telling Terror in Judges 19
Telling Terror in Judges 19 explores the value of performing a ‘reparative reading’ of the terror-filled story of the Levite’s pilegesh (commonly referred to as the Levite’s concubine) in Judges 19, and how such a reparative reading can be brought to bear upon elements of modern rape culture. Historically, the story has been used as a morality tale to warn young women about what constitutes appropriate behaviour. More recently, (mainly male) commentators have tended to write the woman out of the story, by making claims about its purpose and theme which bear no relation to her suffering. In response to this, feminist critics have attempted to write the woman back into the story, generally using the hermeneutics of suspicion. This book begins by surveying some of the traditional commentators, and the three great feminist commentators of the text (Bal, Exum and Trible). It then offers a reparative reading by attending to the pilegesh’s surprising prominence, her moral and marital agency, and her speaking voice. In the final chapter, there is a detailed comparison of the story with elements of modern rape culture.
Bloody, Brutal, and Barbaric?
Christians cannot ignore the intersection of religion and violence. In our own Scriptures, war texts that appear to approve of genocidal killings and war rape raise hard questions about biblical ethics and the character of God. Have we missed something in our traditional readings? Identifying a spectrum of views on biblical war texts, Webb and Oeste pursue a middle path using a hermeneutic of incremental, redemptive-movement ethics.
A Field Guide to Christian Nonviolence
Christian nonviolence is not a settled position but a vibrant and living tradition. This book offers a concise introduction to diverse approaches to, proponents of, and resources for this tradition. It explores the myriad biblical, theological, and practical dimensions of Christian nonviolence as represented by a variety of twentieth- and twenty-first-century thinkers and movements, including previously underrepresented voices. The authors invite readers to explore this tradition and discover how they might live out the gospel in our modern world.
The Christian Imagination
Why has Christianity, a religion premised upon neighborly love, failed in its attempts to heal social divisions? In this ambitious and wide-ranging work, Willie James Jennings delves deep into the late medieval soil in which the modern Christian imagination grew, to reveal how Christianity's highly refined process of socialization has inadvertently created and maintained segregated societies. A probing study of the cultural fragmentation-social, spatial, and racial-that took root in the Western mind, this book shows how Christianity has consistently forged Christian nations rather than encouraging genuine communion between disparate groups and individuals. Weaving together the stories of Zur...
Out of Control
All of us will be familiar with supporting friends, family and colleagues through the ups and downs of relationships. But could some of the more difficult times of argument and conflict be more than general relationship issues? Is there something more sinister going on? Over the course of a lifetime, 30% of women and 16% of men will be subjected to abuse by a partner, yet so many of us are unsure exactly what constitutes domestic abuse, and wouldn't know how to react if we, or one of our friends or family, found ourselves in a relationship with an abuser. Natalie Collins is the perfect guide to lead you through this subject, amassing over a decade's experience leading workshops, raising awareness and capturing national media attention in her work against domestic abuse. Highly readable, invaluably insightful and steeped in theological insight, Natalie starts right from the basics, exploring what domestic abuse is, why it is perpetrated and the impact it has on children and adults. Filled with case studies, including Natalie's own story, this book offers much-needed advice on how we can address domestic abuse, both as individuals and as a church community.
Vocation and Violence
"As #MeToo and its sister movement #ChurchToo demonstrated, sexual violence is systemic in many and varied workplace settings, including Christian churches, and can destroy women's careers and vocational aspirations. The study draws on empirical evidence - personal stories from survivors and the views of church leaders and educators - in dialogue with theoretical perspectives, to consider clergy sexual abuse of adult women and the conditions that support it. Institutional abuse only changes when survivors come forward. This study focusses on New Zealand Anglicanism, the locus of the author's experience, and has resonance for a range of denominational settings. It aims to be a useful resource...
The Violence of the Lamb
The act of martyrdom in the worldview of the Apocalypse has been considered to be an exemplification of non-violent resistance. Paul Middleton argues here, however, that it is in fact a representation of direct participation by Christians, through their martyrdom, in divine violence against those the author of Revelation portrays as God's enemies. Middleton shows that acceptance of martyrdom is to grasp the invitation to participate in the Revelation's divine violence. Martyrs follow the model laid down by the Lamb, who was not only slain, but resurrected, glorified, and who executes judgement. The world created by the Apocalypse encourages readers to conquer the Beast through martyrdom, but also through the experience of resurrection and being appointed judges. In this role, martyrs participate in the judgement of the wicked by sharing the Lamb's power to judge. Different from eschewing violence, the conceptual world of the Apocalypse portrays God, the Lamb, and the martyrs as possessing more power, might, and violent potential than the Emperor and his armies. Middleton believes that martyrdom and violence are necessary components of the worldview of Revelation.
