Brill Research Perspectives in Biblical Interpretation – serie

This essay is an attempt to do an intellectual history, one of affect theory both within and without biblical studies, as an ecology of thought. It is an “archive of feelings,” a series of thematic portraits, and a description of the landscape of the field of biblical studies through a set of frictions and express discontentments with its legacies, as well as a set of meaningful encounters under its auspices. That landscape is recounted with a fully experiential map, intentionally relativizing those more dominant sources and traditional modes of doing intellectual history. Affect theory and biblical studies, it turns out, both might be described as implicitly, and ambivalently, theological. But biblical studies has not only typically refused explicit theologizing, it has also refused explicit affectivity, and so affect theory presents biblical studies with both its own losses and new and vital possibilities.

This volume presents a brief introduction to the scholarly methodology known as "poststructuralism." The first two chapters discuss basic concepts in poststructuralist study in general, as well as major concerns involved in poststructural study of any text. The focus is on the importance of the materiality of the signifier and how that materiality both plays a part in and disrupts the construction of meaning. The second two chapters show more specifically how these concepts and concerns come to bear on the study of biblical texts and related material. The focus is on a poststructural methodology that questions and challenges the meanings that readers assign to biblical texts. These four chapters are followed by a brief conclusion.

Scholarship is currently engaged in a rich debate around the historical, hermeneutical and theological problems posed by the Bible's occasional yet enthusiastic endorsement of mass extermination. The article engages this ongoing scholarly conversation by way of a dialogue with the emerging field of genocide studies. Part I analyzes the scholarly debates that swirl around definitional and theoretical issues. Far from being an atavistic or irrational irruption into the ordered world of civilization, scholarship sees genocide as woven into the very structure of modern civilization. Part II and III look closely at specific biblical examples of mass extermination. Attention is paid to both ancient extermination campaigns and to textual moments where the Bible appears to endorse mass violence. The article concludes by challenging the widely held view that genocide arises out of ancient hatred and briefly sketches the wide range of ideological elements that inform genocidal thinking and practice.

In this brief volume, written for professional biblical scholars and graduate students being trained in Bible, Stephen C. Russell introduces the reader to the interdisciplinary study of space and its related concepts, including land, territory, border, frontier, nature, scale, spatial flows, and rhythm. He offers a synopsis of eight approaches to the study of space that have been influential in the humanities and social sciences in recent decades—sacred, legal, political, economic, ecological, visual, social, and urban approaches. He pays special attention to Henri Lefebvre’s treatment of social space as a social product. The volume also briefly notes some of the work being done by biblical scholars in conversation with spatial studies.

Most characters in the Bible are men, yet they are hardly analysed as such. Masculinity and the Bible provides the first comprehensive survey of approaches that remedy this situation. These are studies that utilize insights from the field of masculinity studies to further biblical studies. The volume offers a representative overview of both fields and presents a new exegesis of a well-known biblical text (Mark 6) to show how this approach leads to new insights.By presenting the field of masculinity studies, the volume performs a service for those working in biblical studies and related disciplines, but have not explored this approach yet. At the same time, the volume shows, by surveying the past two decades of publications in the field, what results have been achieved so far and where open questions remain. In the exegesis of Mark 6, it becomes clear that one of these challenges, the often very specific and intersectional character of masculinity, can be addressed successfully when consciously combining approaches such as narrative and ritual analyses.

This work provides a brief introduction to feminist interpretation of scripture. Feminist interpretation is first grounded in feminism as an intellectual and political movement. Next, this introduction briefly recounts the origins of feminist readings of the Bible with attention to both early readings and the beginnings of feminist biblical scholarship in the academy. Feminist biblical scholarship is not a single methodology, but rather an approach that can shape any reading method. As a discipline, it began with literary-critical readings (especially of the Hebrew Bible) but soon also broached questions of women’s history (especially in the New Testament and Christian origins). Since these first forays, feminist interpretation has influenced almost every type of biblical scholarship. The third section of this essay, then, looks at gender archaeology, feminist poststructuralism and postcolonial readings, and newer approaches informed by gender and queer theory. Finally, it ends by examining feminist readings of Eve.

Examining the legacies of European imperialism, Steed Vernyl Davidson traces how the Bible reflects strong affinities with empire and provides on-going justifications for empire and concentrations of power. Writing/Reading the Bible in Postcolonial Perspective traces the evolution of the Bible from its production in empires of antiquity to its supportive role in the development of modern imperialism. The work also engages the ambiguities of the Bible as anti-imperial tool. Set within an examination of postcolonial studies as a revolutionary and revisionary discourse, this work presses for a more vigorous postcolonializing of the Bible in Biblical Studies. A description of the contemporary features and manifestation of empire forms the context within which further exploration of postcolonial biblical critical work can take place. Following an assessment of previous work in the field, the challenges of intersectional work with queer studies, terrorism studies, technology, and ecological studies are laid out as future tasks

In The Sense of Quoting, Odell-Scott argues that the neutral continuous script of ancient manuscripts of the Greek New Testament composed with no punctuation and no spacing provided readers discretionary authority to determine and assess the status of phrases as they articulate a cohesive and coherent reading of the script. The variety of reading renditions each differently scored with punctuation supported the production of quotations. These cultivated and harvested quotes while useful for authorizing sectarian discourse, rarely convey the sense of the phrase in the continuous script. Augustine’s work on punctuating the scriptures in service to the production of plainer quotable passages in support of the rule of faith is addressed. Odell-Scott’s textual analysis of a plainer quotable passage at verse 7:1b concerning male celibacy supports his thesis that plainer passages are the product of interpretative scoring of the script in service to discursive endeavours. To quote is often to misquote.

Interchange between anthropology and biblical scholarship began because of perceived similarities between “simpler” societies and practices appearing in the Hebrew Bible. After some disengagement when anthropologists turned mainly to ethnographic fieldwork, new cross-disciplinary possibilities opened up when structuralism emerged in anthropology. Ritual and mythology were major topics receiving attention, and some biblical scholars partially adopted structuralist methods. In addition, anthropological research extended to complex societies and also had an impact upon historical studies. Modes of interpretation developed that reflected holistic perspectives along with a sensibility to ethnographic detail. This essay illustrates these trends in regard to rituals and to notions of purity in the Hebrew Bible, as well as to the place of literacy in Israelite society and culture. After discussing these themes, three examples of structuralist-inspired analysis are presented which in different ways take into account historical and literacy-based facets of the Bible.

This essay offers an introduction to select disciplinary developments in the study of history and in historical study of the Hebrew Bible. It focuses first and foremost on “cultural history,” a broad category defined by nineteenth- and twentieth-century developments in anthropology and sociology, literary theory and linguistics, and other fields of study. The first part of the essay comments on developments since the so-called “linguistic turn,” highlighting some key works on culture, narrative, and memory, in order to establish a contemporary historical approach to biblical studies. It then turns to questions of the Hebrew Bible’s usefulness for historical study, and highlights studies of King David and the Davidic polity in ancient Israel/Judah, to show how scholars of the Bible have done historical work in recent years. And finally, it provides a case study of the book of Joshua, demonstrating how historians can utilize biblical texts as sources for cultural history.

While postmodernism remains an ambiguous and messy phenomenon to represent, it also remains a compelling prophetic voice in the ongoing development of contemporary biblical studies. In Critical Entanglements: Postmodern Theory and Biblical Studies, Andrew P. Wilson tracks the various strands of postmodernism threaded through the discipline, drawing on a range of evocative biblical readings as well as key examples from the art world. Wilson demonstrates that the scholarly “entanglement” with postmodern theory provides a valuable critical sensibility to biblical readings, and referring to specific examples from reception history, one that has the potential to showcase biblical studies at its best. When it comes to reading practices, scholarly voices and identities, postmodern theory shows that biblical scholarship is ethically oriented and has an expansive sense of the text and textual effects. Wilson plots the distinctive ways in which postmodern theory has shaped scholarship of the bible while continuing to beckon in unanticipated ways from unexpected vantage points.

In Latina/o/x Studies and Biblical Studies Jacqueline M. Hidalgo introduces Latina/o/x studies for a biblical studies audience. She examines crucial themes that bridge the two fields, themes such as identity and difference with special attention to ethnicity and race; migration with attention to homing, diaspora, transnationalism, and citizenship. She discusses the place of Latina/o/x studies in relevant Hebrew Bible and New Testament scholarship on these topics. Ultimately this essay argues that Latina/o/x studies’ epistemological commitments to complexity, relationality, particularity, and collaborative knowledge-making can help ground critical interpretive approaches in biblical studies. She also imagines a way in which biblical studies—capaciously encompassing the study of Jewish and Christian literature in the ancient world as well as Jewish and Christian biblical reception and rejection histories, and the very category of scriptures more broadly—could deepen Latina/o/x studies' own thinking about canon formation and history.

In Apostles of Revolution? Marxism and Biblical Studies Christina Petterson sheds light on the collaboration between Biblical studies and liberal ideology. Marxist analysis of the bible is spreading, but clarity about what constitutes Marxist readings and Marxist categories of analysis is lacking – a lack of clarity compounded by the different strands within Marxist politics, and its subtle resonances in biblical scholarship. The author examines the interplay between Biblical studies and liberal ideology in two ways. First, by presenting and discussing some of the central Marxist categories of analysis, namely history, ideology and class, and how these categories have been co-opted into biblical studies and in the process lost their radical edge. Second, by discussing the emergence of the discipline of biblical studies during the Enlightenment, and to what extent the containment strategies of biblical studies overlap with those of capitalism.

In this study, Abraham Smith introduces the nature, history, and interventions of two theoretical-political cultural productions: Black/Africana studies (the systematic and rigorous study of Africa and African descendants) and Black/Africana biblical studies (a biblical studies’ subfield that analyzes and appraises the strategies of reception and the historical and contemporary impact of the Christian bible for people of African descent). Both cultural productions were formally introduced in U.S. educational institutions in the late 1960s as a part of the Black Freedom movement. Both have long and deep intellectual antecedents on the one hand and ever-evolving recent interventions that challenge a narrow politics of identity on the other. Through the interrogation of keywords (such as race, family, and Hip Hop or cartographies, canons, and contexts), moreover, the study examines how these two theoretical-political projects question the settled epistemologies or prevailing intellectual currencies of their respective times.

This work offers an overview of trauma theory’s relations to biblical studies. In addition to summarizing the theoretical landscape(s), it provides exegetical forays into Ezekiel and, in part, Exodus and the Eucharist. The analysis will engage these materials’ traumatic ethoi, including their connections to trauma informed eating and queerings, so as to offer entryways into the wider critical conversation. While these exegetical foci may seem arbitrary, that is in part the point. As readers will see, trauma defies sense-making. Akin to postmodernist poststructuralist intertextualities, trauma cannot be flattened into neat narration. Trauma is capricious, leaving survivors to carry with them multivalent and even paradoxical connections to their experiences. This project thus attempts to perform trauma’s plurisignification as much as it tries to explain it, using a set of traditionally unexamined pairings to do so. While not an exhaustive survey on trauma theory and the Bible - such work could fill the space of multiple publications - the following work provides a representation of both the theory of trauma and its applications within the biblical field.

Postcolonial theory in the mode of Edward Said, Gayatri Spivak, and, above all, Homi Bhabha has long been a resource for biblical scholars concerned with empire and imperialism, colonialism and neocolonialism. Outside biblical studies, however, postcolonial theory is increasingly eclipsed by decolonial theory with its key concepts of the coloniality of power, decoloniality, and epistemic delinking. Decolonial theory begs a radical reconception of the origins of critical biblical scholarship; invites a delinking of biblical interpretation from the colonial matrix of power; and provides resources for doing so, as this book demonstrates through a decolonial (un)reading of the Gospel of Mark.