André Lacocque – författare

This study discusses six crucial passages from the Old Testament, offering a commentary and new insights into their meaning. Employing a historical-critical method, the text takes account of archaeological, philological and historical research. This method is expanded to include the dynamic tradition of reading Scripture, including developments subsequent to the production of the original literary text. Also taken into account is the relation between the texts and the historical communities who read and interpreted them, together with philosophical speculation. The commentaries highlight the metaphorical structure of the passages and how they have served as catalysts for philosophical thinking from the Greeks to the modern age. Reading the Bible through different but complementary perspectives, the book seeks to reveal the familiar texts as vibrant, philosophically consequential and endlessly absorbing. The passages discussed are: the story of Adam and Eve; the commandment "thou shalt not kill"; "the valley of dry bones" passage from Ezekiel; Psalm 22; the "Song of Songs"; and the naming of God in Exodus 3;14.

An analytical study of the biblical myth of Cain and Abel, revealing the narrative intricacies and the profound insights of the story.This is a literary-critical analysis of the myth of Cain and Abel, masterfully related in Genesis 4 by the Yahwist, probably the greatest storyteller in the Hebrew Bible. The Yahwist (commonly refered to as J, responsible for much of the Chapters 2-11 of Genesis) narrates the initial slaughter of one human being by another, and strikingly, it is described as fratricidal.Onslaught Against Innocence explores the anthropological, theological, and psychological dimensions of this universal myth. LaCocque provides a close reading of J’s story by using literary and psychological criticism, revealing that the biblical author has more than an “archaeological” design. Rather, his characters – including God, Adam, Eve, Cain, and Abel, plus minor figures – are paradigmatic, and as such they allow J to proceed with a fine analytical feel for the nature of evil. LaCocque shows that this well known story is much more than it seems at first sight; it is a portrait of a humanity that is always torn between the innocence of Eden and its denial; between what J calls “doing well” and “not doing well”.

Readers and scholars often question the inclusion of the ""Book of Esther"" in the canon. Where, they wonder, do the book's flagrant displays of hatred, deceit, violence, and the antidotal grotesqueries of Purim figure in the biblical tradition? Such confusion, this book tells us, arises from a wrong appraisal of ""Esther's"" literary genre. Distinguished scriptural scholar Andre LaCocque draws on the lessons of Russian critic Mikhail Bakhtin to reveal the true comedic nature of the story of Esther and Mordecai. In particular, LaCocque finds in the book's grotesque elements - from royal banquets that last a half-year to an improbable succession of coincidences and reversals of fortunes neutralizing a planned genocide - a natural fit with Bakhtin's description of the ""carnivalesque."" Bakhtin's rediscovery of the carnivalesque employs such key notions and categories as the dialogic, the novelistic, the chronotopic, the polyphonic, and authoring-as-creating. Using these and other Bakhtinian tools, LaCocque rereads Esther to show how the book's comedic mood is paradoxically proportional to the catastrophic predicament of the Jews. Here, as biblical theocentrism shifts to Judeocentrism, we see how the carnivalesque becomes subversive of the Establishment and liberating. In ""Esther"", the underlying conviction is that Jewish survival is providential - and that anti-Semitism is anti-God. This is, as LaCocque tells us with a nod to Aristotle, a worthy lesson disguised as a ""low genre.

This is the second edition of a 1979 commentary on the book of Daniel. The commentary is completely revised, and the introduction in particular is here much extended and addresses fundamental questions regarding the book of Daniel and the apocalyptic movement it inaugurates (with 1 Enoch). Daniel is an indispensable trove and reference about issues like the apocalyptic vision of world''s periodized history, the notion of Son of Man, messianism without a messiah, the belief in resurrection, the kingdom of God, the centrifugal spread of divine revelation, and the positive role of the Jewish diaspora. This edition is meant for scholars, college and university researchers, and students of the Bible (of the Old Testament and New Testament) in general.

The Adam and Eve narrative in Genesis 2-3 has gripped not only biblical scholars, but also theologians, artists, philosophers, and almost everyone else. In this engaging study, a master of biblical interpretation provides a close reading of the Yahwist story. As in his other works, LaCocque makes wise use of the Pseudepigrapha and rabbinic interpretations, as well as the full range of modern interpretations. Every reader will be engaged by his insights.

Never before has the problem of evil been a more urgent subject for our reflection. The Yahwist confronts the issue through a sequence of stories on the progressive deterioration of the divine-human relationship in Genesis 2-11. In Genesis 4 he narrates the initial slaughter of one human being by another, and strikingly, it is described as fratricidal. Onslaught Against Innocence: Cain, Abel, and the Yahwist provides a close reading of J's story by using literary criticism and psychological criticism. It shows that the biblical author has more than an "e;archaeological"e; design. His characters--including God, Adam, Eve, Cain, and Abel, plus minor characters--are paradigmatic. They allow J to proceed with a fine analytical feel for the nature of evil as performed by "e;homo"e; as "e;homini lupus."e; No imaginative "e;mimesis"e; of evil has ever been recounted with such an economy of means and such depth of psychological insight.

In this study-the third panel of a trilogy on J's tales about evil and innocence in the primeval era-the author turns to Genesis 11:1-9, another parable, this time on the so-called "e;Tower of Babel."e; The Captivity of Innocence analyzes a systemic robotization of society as a way of keeping innocence behind bars, contending that innocence never fails to offend, never fails to stir envy and hate. Here, evil is not wrought by an individual like Cain or Lamech, but by "e;all the earth,"e; so that the summit of evil is now reached before Abraham's breakthrough in Genesis' following chapter. The present analysis uses a variety of techniques to interpret the biblical text, including historical-critical, literary, sociopolitical, psychoanalytic, and deconstructive approaches. The inescapable conclusion is that "e;Babel"e; is the "e;Kafkaesque"e; image of our world and is a powerful paradigm of our hubristic contrivances and constructions-"e;Des Tours de Babel,"e; says Derrida-in order to deny our finiteness. Then innocence is trampled upon, but it is not overcome: Babel/Babylon's fate is to crumble down, and to bring up from her ashes the Knight of Faith.