Rape Culture, Religion and the Bible - Böcker

In this fascinating book, Caroline Blyth takes a close look at Bibles marketed to teen girls and asks how these might perpetuate harmful gender stereotypes that lie at the heart of rape culture. The author considers the devotionals, commentaries, and advice sections placed throughout these Bibles, which offer teen girl readers life advice on topics such as friendships, body image, and how to navigate romantic relationships. Within these discussions, there is a strong emphasis on modesty, purity, and sexual passivity as markers of young women’s ‘godliness’. Yet, as the author argues, these gendered ideals are prescribed to readers using rape-supportive discourses and the tactics of coercive control. Moreover, the placement of these various editorial inserts within the pages of sacred scripture gives them considerable power to reinforce deeply harmful ideologies about gender, sexuality, and sexual violence. Given the seeming popularity of these Bibles among Christian teen girls, the need to dismantle their damaging rhetoric is especially urgent.This book will be of particular interest to those studying the Bible, religion, gender, and theology, as well as the general reader.

Biblical studies is increasingly interdisciplinary and frequently focuses on how the Bible is read, received, and represented in the contemporary world, including in politics, news media, and popular culture. Rape Myths, the Bible and #MeToo illustrates this with particular and critical assessment of #MeToo and its rapid and global impact. Rape myths – in particular the myth that rape victims are complicit in the violence they encounter, which consequently renders sexual violence ‘not so bad’ – are examined both with regard to current backlash to #MeToo and to biblical texts that undermine the violence perpetrated by rape. This includes aggressive media attacks on the accusers of powerful men, as well as depictions of biblical rape victims such as Dinah (Genesis 34), Bathsheba, and Tamar (2 Samuel 11–13). Biblical studies channels and expresses wider cultural and political manifestations. This exemplifies that the influence of ancient texts is abiding and the study of the past cutting edge.

Roman crucifixions sought to degrade and dehumanise their victims in ways that destroyed their dignity and stigmatised their memory. Paul speaks of the cross as a ‘scandal’ or ‘stumbling block’, but the significance of this language has never been explored in terms of sexual violence. The Crucifixion of Jesus examines crucifixion as a form of torture, state terror, and sexual abuse. It reads recent accounts of torture alongside the presentation of crucifixion in the Passion narratives and other Greek and Roman sources.Outlining compelling reasons for viewing Jesus as a victim of sexual abuse, it examines why this unsettling aspect of the narrative has remained ‘hidden in plain sight’ for so long, and what place it might have in discussions of rape culture past and present. It also asks whether other acts of sexual violence and rape might have happened during the mockery in the praetorium, or even on the cross itself. It argues that although the acknowledgement of this ‘unspeakable violence’ is deeply disturbing, breaking the silence can nonetheless have constructive consequences. In addition to offering a more historical understanding of crucifixion, this book illuminates positive new aspects of resurrection, making it a probing read for scholars of biblical studies and for those interested in the interplay of religion and violence.

Resisting Rape Culture tackles controversial and harrowing rape myths prevalent in rape culture: namely that sex workers do not get raped, and that they are deserving victims of sexual violence. Commonly, sociocultural discourses depict sex workers as morally deficient and promiscuous, having sex with multiple clients in exchange for payment. Consequently, they are often considered deserving of rape, sexual assault and other forms of abuse, or as people who should expect to receive such treatment. In a way, the Hebrew Bible contributes to such stigmatization of and discrimination against sex workers, given first, its authority and second, its negative portrayals of prostitutes as outsiders. This cutting-edge book describes the rape culture in Hong Kong, focusing on how Hong Kong Christians interpret the Bible concerning prostitutes, and in turn how this affects the treatment of sex workers. Arguably, when interpretations malign the prostitutes in the Bible, and do not critique how the Bible portrays these women, we promote the stigmatization of sex workers and, in doing so, normalise and trivialise sexual discrimination, abuse and violence, ultimately promoting rape culture.

At least 1 in 6 men have experienced some form of sexual violence. The Bible and Sexual Violence Against Men argues that the shame and stigma around male sexual abuse are interwoven with contemporary social and cultural concepts of masculinity, and are also found in the ancient world and biblical texts themselves.This book is interdisciplinary and has three main areas of exploration:#MenToo? Exploring the myths around sexual violence against menSexual violence against men in the Hebrew BibleReading Jesus’ enforced nudity at the crucifixion as sexual violence.Given the enduring importance of the Bible in contemporary society, this book explores the biblical texts that depict sexual violence against men. It examines critical approaches from theology, biblical, and religious studies perspectives, while also exploring insights from the fields of sociology, psychology, and criminology as well as referring to legal cases and legislation, charity work, and media-focussed articles. In seeking to serve a number of interested readers, including those who are not familiar with the Bible, short summaries of the biblical texts under discussion are given in each case.

Resisting Rape Culture tackles controversial and harrowing rape myths prevalent in rape culture: namely that sex workers do not get raped, and that they are deserving victims of sexual violence. Commonly, sociocultural discourses depict sex workers as morally deficient and promiscuous, having sex with multiple clients in exchange for payment. Consequently, they are often considered deserving of rape, sexual assault and other forms of abuse, or as people who should expect to receive such treatment. In a way, the Hebrew Bible contributes to such stigmatization of and discrimination against sex workers, given first, its authority and second, its negative portrayals of prostitutes as outsiders. This cutting-edge book describes the rape culture in Hong Kong, focusing on how Hong Kong Christians interpret the Bible concerning prostitutes, and in turn how this affects the treatment of sex workers. Arguably, when interpretations malign the prostitutes in the Bible, and do not critique how the Bible portrays these women, we promote the stigmatization of sex workers and, in doing so, normalise and trivialise sexual discrimination, abuse and violence, ultimately promoting rape culture.

At least 1 in 6 men have experienced some form of sexual violence. The Bible and Sexual Violence Against Men argues that the shame and stigma around male sexual abuse are interwoven with contemporary social and cultural concepts of masculinity, and are also found in the ancient world and biblical texts themselves.This book is interdisciplinary and has three main areas of exploration:#MenToo? Exploring the myths around sexual violence against menSexual violence against men in the Hebrew BibleReading Jesus’ enforced nudity at the crucifixion as sexual violence.Given the enduring importance of the Bible in contemporary society, this book explores the biblical texts that depict sexual violence against men. It examines critical approaches from theology, biblical, and religious studies perspectives, while also exploring insights from the fields of sociology, psychology, and criminology as well as referring to legal cases and legislation, charity work, and media-focussed articles. In seeking to serve a number of interested readers, including those who are not familiar with the Bible, short summaries of the biblical texts under discussion are given in each case.

Drawing on both biblical studies scholarship and practitioner experience, this book explores the disjuncture between complementarian accounts of biblical marriage and intersections of marriage and violence in texts from Jewish and Christian Scriptures.This volume challenges authoritative complementarian claims to the Bible’s allegedly clear and unequivocal directions on marriage. It refutes these claims with analysis of the muddled and often violent depictions of marriage in the Bible itself. Regular reminders show why such an exploration matters: that is, because recourse to the authority and ‘plain meaning’ of the Bible has had and continues to have impact on real people’s lives. Sometimes, this impact is violent and traumatic, notably when the Bible is weaponised to justify intimate partner violence. This book explores a wide range of biblical texts and interpretations. Particular focus is placed on the influential pronouncements on ‘biblical marriage’ by the US Family Research Council and Council for Biblical Manhood and Womanhood. Textual analysis includes close focus on Genesis 1–3, Malachi 2, and Ephesians 5.This book will appeal to students of biblical studies and theology, as well as anyone interested in research-based activism and in how sacred texts are directed towards modern day-to-day life. It investigates ‘marriage’, ‘the Bible’, and ‘violence’, all of which play significant roles in public discourses and popular culture.

Drawing on both biblical studies scholarship and practitioner experience, this book explores the disjuncture between complementarian accounts of biblical marriage and intersections of marriage and violence in texts from Jewish and Christian Scriptures.This volume challenges authoritative complementarian claims to the Bible’s allegedly clear and unequivocal directions on marriage. It refutes these claims with analysis of the muddled and often violent depictions of marriage in the Bible itself. Regular reminders show why such an exploration matters: that is, because recourse to the authority and ‘plain meaning’ of the Bible has had and continues to have impact on real people’s lives. Sometimes, this impact is violent and traumatic, notably when the Bible is weaponised to justify intimate partner violence. This book explores a wide range of biblical texts and interpretations. Particular focus is placed on the influential pronouncements on ‘biblical marriage’ by the US Family Research Council and Council for Biblical Manhood and Womanhood. Textual analysis includes close focus on Genesis 1–3, Malachi 2, and Ephesians 5.This book will appeal to students of biblical studies and theology, as well as anyone interested in research-based activism and in how sacred texts are directed towards modern day-to-day life. It investigates ‘marriage’, ‘the Bible’, and ‘violence’, all of which play significant roles in public discourses and popular culture.

In this fascinating book, Caroline Blyth takes a close look at Bibles marketed to teen girls and asks how these might perpetuate harmful gender stereotypes that lie at the heart of rape culture. The author considers the devotionals, commentaries, and advice sections placed throughout these Bibles, which offer teen girl readers life advice on topics such as friendships, body image, and how to navigate romantic relationships. Within these discussions, there is a strong emphasis on modesty, purity, and sexual passivity as markers of young women’s ‘godliness’. Yet, as the author argues, these gendered ideals are prescribed to readers using rape-supportive discourses and the tactics of coercive control. Moreover, the placement of these various editorial inserts within the pages of sacred scripture gives them considerable power to reinforce deeply harmful ideologies about gender, sexuality, and sexual violence. Given the seeming popularity of these Bibles among Christian teen girls, the need to dismantle their damaging rhetoric is especially urgent.This book will be of particular interest to those studying the Bible, religion, gender, and theology, as well as the general reader.

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 to clergy, ministry educators, and those training for ministry, and to academics and scholars with an interest in theology, gender, and professional ethics. Notably, it will be a potentially helpful text for women survivors of sexual misconduct by clergy, not least those who are considering a future in the church or grieving the loss of one.The volume concludes by suggesting that alternative theological models and relational ethics are essential if the church is to truly address the problem of clergy sexual abuse and give greater priority to the abused.

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 to clergy, ministry educators, and those training for ministry, and to academics and scholars with an interest in theology, gender, and professional ethics. Notably, it will be a potentially helpful text for women survivors of sexual misconduct by clergy, not least those who are considering a future in the church or grieving the loss of one.The volume concludes by suggesting that alternative theological models and relational ethics are essential if the church is to truly address the problem of clergy sexual abuse and give greater priority to the abused.

The representation of sexual trafficking in the book of Esther has parallels with the cultural memories, histories, and materialized pain of African(a) girls and women across time and space, from the Persian Empire, to subsequent slave trade routes and beyond. Trafficking Hadassah illuminates that Africana female bodies have been and continue to be colonized and sexualized, exploited for profit and pleasure, causing adverse physical, mental, sexual, socio-cultural, and spiritual consequences for the girls and women concerned. It focuses on sexual trafficking both in the biblical book of Esther and during the transatlantic slave trade to demonstrate how gender and racism intersect with other forms of oppression, including legal oppression, which results in the sexual trafficking of African(a) females. It examines both the conditions and mechanisms by which the trafficking of the virgin girls (who are collectively identified) are legitimated and normalized in the book of Esther, alongside contemporary histories of Africana females. This important book examines ideologies and stereotypes that are used to justify the abuse in both contexts, challenges the complicity of biblical readers and interpreters in violence against girls and women, and illustrates how attention to the nameless, faceless African girls in the text is impacted by the #MeToo and #SayHerName social movements.This book will be of particular interest to those studying the Bible, religion, gender, theology, and sex trafficking. It is also an important book for those in the related fields of Africana Studies, Trauma Studies, Post-Colonial Studies, Diaspora Studies, Critical Race Studies, as well as to the general reader.

The representation of sexual trafficking in the book of Esther has parallels with the cultural memories, histories, and materialized pain of African(a) girls and women across time and space, from the Persian Empire, to subsequent slave trade routes and beyond. Trafficking Hadassah illuminates that Africana female bodies have been and continue to be colonized and sexualized, exploited for profit and pleasure, causing adverse physical, mental, sexual, socio-cultural, and spiritual consequences for the girls and women concerned. It focuses on sexual trafficking both in the biblical book of Esther and during the transatlantic slave trade to demonstrate how gender and racism intersect with other forms of oppression, including legal oppression, which results in the sexual trafficking of African(a) females. It examines both the conditions and mechanisms by which the trafficking of the virgin girls (who are collectively identified) are legitimated and normalized in the book of Esther, alongside contemporary histories of Africana females. This important book examines ideologies and stereotypes that are used to justify the abuse in both contexts, challenges the complicity of biblical readers and interpreters in violence against girls and women, and illustrates how attention to the nameless, faceless African girls in the text is impacted by the #MeToo and #SayHerName social movements.This book will be of particular interest to those studying the Bible, religion, gender, theology, and sex trafficking. It is also an important book for those in the related fields of Africana Studies, Trauma Studies, Post-Colonial Studies, Diaspora Studies, Critical Race Studies, as well as to the general reader.

Rape Culture in the House of David: A Company of Men describes a biblical rape culture sustained and maintained by Yhwh and a host of men—from royal kings and princes to their relatives, counselors, generals, and servants.This volume reveals that sexual violence in the house of David is not simply perpetrated by its most powerful men. Rather, in the pursuit of power, status, authority, and honor, men form alliances and networks that support the use and abuse of women’s bodies and valorize sexualized violence against other men. The man who is most capable of sexual violence is Israel’s ideal king.Barbara Thiede deftly addresses the power and contemporary relevance of these narratives and argues that exposing and naming rape culture in biblical literature is essential—in social, economic, and political realms.This is a meaningful feminist intervention in the field of biblical studies and is of great benefit to graduate students and scholars of religion, gender studies, and masculinity studies.The Open Access version of this book, available at http://www.taylorfrancis.com, has been made available under a Creative Commons Attribution-Non Commercial-No Derivatives (CC BY-NC-ND) 4.0 license

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.

Biblical studies is increasingly interdisciplinary and frequently focuses on how the Bible is read, received, and represented in the contemporary world, including in politics, news media, and popular culture. Rape Myths, the Bible and #MeToo illustrates this with particular and critical assessment of #MeToo and its rapid and global impact. Rape myths – in particular the myth that rape victims are complicit in the violence they encounter, which consequently renders sexual violence ‘not so bad’ – are examined both with regard to current backlash to #MeToo and to biblical texts that undermine the violence perpetrated by rape. This includes aggressive media attacks on the accusers of powerful men, as well as depictions of biblical rape victims such as Dinah (Genesis 34), Bathsheba, and Tamar (2 Samuel 11–13). Biblical studies channels and expresses wider cultural and political manifestations. This exemplifies that the influence of ancient texts is abiding and the study of the past cutting edge.

The Bible and Gender-based Violence in Botswana foregrounds the rampancy of gender-based violence against women and girls in biblical texts and how it resonates with gender-based violence (GBV) in the author’s contemporary context of Botswana.The volume reads selected texts from the Bible alongside newspaper reports of GBV against women and girls in Botswana to show that while the Bible is taken as an authoritative text within the Botswana context, it is riddled with GBV against female persons. It asserts that by acknowledging and naming GBV in biblical texts and not concealing, ignoring, or spiritualizing it, contemporary communities of faith will be able to confront the problem in these contexts. By so doing, the book argues, the Bible will become a resource for positive transformation rather than a tool for supporting gender injustice.The book appeals to everyone willing to see positive change in regard to gender in/equality and is intended for a wide readership including researchers, postgraduates, church and other representatives of religious institutions, and upper-level undergraduates.

The Bible and Gender-based Violence in Botswana foregrounds the rampancy of gender-based violence against women and girls in biblical texts and how it resonates with gender-based violence (GBV) in the author’s contemporary context of Botswana.The volume reads selected texts from the Bible alongside newspaper reports of GBV against women and girls in Botswana to show that while the Bible is taken as an authoritative text within the Botswana context, it is riddled with GBV against female persons. It asserts that by acknowledging and naming GBV in biblical texts and not concealing, ignoring, or spiritualizing it, contemporary communities of faith will be able to confront the problem in these contexts. By so doing, the book argues, the Bible will become a resource for positive transformation rather than a tool for supporting gender injustice.The book appeals to everyone willing to see positive change in regard to gender in/equality and is intended for a wide readership including researchers, postgraduates, church and other representatives of religious institutions, and upper-level undergraduates.

Zeus Syndrome: A Very Short History of Religion-Based Masculine Domination is a critical assessment of the biblical concepts of gender hierarchy and the intersection of sex/gender, power, and religion.Starting with #MeToo and the abuse of religious power in the Catholic Church, it also presents a concise selection of historical case studies. In doing so, the book demonstrates how a specific construction of the relationship between sex/gender, power and religion not only excludes women and every person conceived as feminine or effeminate from power but also produces – almost automatically – a rape culture, which uses and excuses violent sexuality as an appropriate manifestation of masculine power. Biblical studies is increasingly interdisciplinary and frequently focuses on contextualising the reading of biblical texts. This volume focuses on how:The Bible is intertwined with other religio-cultural traditions in the Mediterranean worldBiblical and extra-biblical ancient concepts of gender hierarchy have left traces in the cultural memory, particularly of the Western worldThe Bible is received and applied in the contemporary world, above all in the politics, news media, and churches of Western post-Christian societies and African ChristianityThroughout this text, religious history and biblical tradition are linked with recent conflicts to show how traces of these concepts continue to resonate and influence the world of today even in post-Christian societies.

Zeus Syndrome: A Very Short History of Religion-Based Masculine Domination is a critical assessment of the biblical concepts of gender hierarchy and the intersection of sex/gender, power, and religion.Starting with #MeToo and the abuse of religious power in the Catholic Church, it also presents a concise selection of historical case studies. In doing so, the book demonstrates how a specific construction of the relationship between sex/gender, power and religion not only excludes women and every person conceived as feminine or effeminate from power but also produces – almost automatically – a rape culture, which uses and excuses violent sexuality as an appropriate manifestation of masculine power. Biblical studies is increasingly interdisciplinary and frequently focuses on contextualising the reading of biblical texts. This volume focuses on how:The Bible is intertwined with other religio-cultural traditions in the Mediterranean worldBiblical and extra-biblical ancient concepts of gender hierarchy have left traces in the cultural memory, particularly of the Western worldThe Bible is received and applied in the contemporary world, above all in the politics, news media, and churches of Western post-Christian societies and African ChristianityThroughout this text, religious history and biblical tradition are linked with recent conflicts to show how traces of these concepts continue to resonate and influence the world of today even in post-Christian societies.

Rape Culture in the House of David: A Company of Men describes a biblical rape culture sustained and maintained by Yhwh and a host of men—from royal kings and princes to their relatives, counselors, generals, and servants.This volume reveals that sexual violence in the house of David is not simply perpetrated by its most powerful men. Rather, in the pursuit of power, status, authority, and honor, men form alliances and networks that support the use and abuse of women’s bodies and valorize sexualized violence against other men. The man who is most capable of sexual violence is Israel’s ideal king.Barbara Thiede deftly addresses the power and contemporary relevance of these narratives and argues that exposing and naming rape culture in biblical literature is essential—in social, economic, and political realms.This is a meaningful feminist intervention in the field of biblical studies and is of great benefit to graduate students and scholars of religion, gender studies, and masculinity studies.The Open Access version of this book, available at http://www.taylorfrancis.com, has been made available under a Creative Commons Attribution-Non Commercial-No Derivatives (CC BY-NC-ND) 4.0 license

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.

This book opens out religious studies discussion on spiritual abuse to extend beyond the primary focus on Christian settings and situations. Emphasising the diversity and reach of manifestations of spiritual abuse, it offers snapshots and examples from five major religious traditions.Following a definition of “spiritual abuse” and a qualification of the application of the designation “world religions”, five chapters - each by subject experts - demonstrate that spiritual abuse can be identified in contexts of Hinduism, Judaism, Christianity, Islam, and Sikhi(sm). The chapters draw on sacred texts, historical events, religious institutions, practices, or figures particular to each tradition, paying heed to how specific examples can relate to wider, or systemic tendencies. Throughout, there is emphasis on trauma-informed and survivor-centred approaches.Abuse in World Religions (Vol. 1) will appeal to academics of religious studies with interest in rape culture and spiritual abuse, as well as upper-level undergraduates and postgraduates, and religious leaders, or leaders of faith-based organisations, seeking to understand and to confront spiritual abuse and rape culture in their own communities.The Open Access version of this book, available at http://www.taylorfrancis.com, has been made available under a Creative Commons Attribution-Non Commercial-No Derivatives (CC BY-NC-ND) 4.0 license

This book draws attention to the texts, mechanisms, strategies, and initiatives that address and combat sexual(ised) spiritual abuse in five world religions. It goes beyond identifying, describing or characterising spiritual abuse in multiple religious traditions and rape culture settings, instead describing what is being done in diverse religious communities and settings to confront, address, resist, and heal from spiritual abuse. Just as none of the world religions are free from spiritual abuse, all have developed ways to detoxify, prevent, eliminate, and bring healing and justice in the face of its existence.Solution-focused activities range from analysis of sacred texts, to discussion forums, creation of self-representational visual and creative expressions, digital and other forms of activism and protest, specialist training courses, support groups, and survivor-led initiatives. The book will appeal to academics of religious studies with interest in rape culture and spiritual abuse, as well as upper-level undergraduates and postgraduates, and also religious leaders, or leaders of faith-based organisations, seeking to understand and to confront spiritual abuse and rape culture in their own communities.The Open Access version of this book, available at http://www.taylorfrancis.com, has been made available under a Creative Commons Attribution-Non Commercial-No Derivatives (CC BY-NC-ND) 4.0 license.

Roman crucifixions sought to degrade and dehumanise their victims in ways that destroyed their dignity and stigmatised their memory. Paul speaks of the cross as a ‘scandal’ or ‘stumbling block’, but the significance of this language has never been explored in terms of sexual violence. The Crucifixion of Jesus examines crucifixion as a form of torture, state terror, and sexual abuse. It reads recent accounts of torture alongside the presentation of crucifixion in the Passion narratives and other Greek and Roman sources.Outlining compelling reasons for viewing Jesus as a victim of sexual abuse, it examines why this unsettling aspect of the narrative has remained ‘hidden in plain sight’ for so long, and what place it might have in discussions of rape culture past and present. It also asks whether other acts of sexual violence and rape might have happened during the mockery in the praetorium, or even on the cross itself. It argues that although the acknowledgement of this ‘unspeakable violence’ is deeply disturbing, breaking the silence can nonetheless have constructive consequences. In addition to offering a more historical understanding of crucifixion, this book illuminates positive new aspects of resurrection, making it a probing read for scholars of biblical studies and for those interested in the interplay of religion and violence.

Rape Culture and the Bible: Scholars Reflect offers readers the opportunity to hear from prominent and influential biblical scholars and scholar activists as they reflect on their work on sexual violence vis-a-vis the Bible. This book covers major points of inquiry in the field, focusing primarily on the Hebrew Bible and the New Testament. It explores debates on appropriate terminology; intersectionality of sexual violence, gender, and race; how survivor perspectives inform the reading of violent texts; male-on-male sexualized violence in biblical literature; and the connections of Judeophobia with sexual violence in early Christian literature. The introductory chapter establishes methodology, purpose, and aims of this volume. The final chapter reflects on the ethical concerns governing the field, challenges scholars have faced in their discipline, and the tasks ahead. Along the way, Rape Culture and the Bible demonstrates how rape and rape culture in the Bible impact real lives across time and the globe.The Open Access version of this book, available at http://www.taylorfrancis.com, has been made available under a Creative Commons Attribution-Non Commercial-No Derivatives (CC BY-NC-ND) 4.0 license.

Gender, Genocide, Gaza and the Book of Esther bridges the gap between gendered and geopolitical analyses by interrogating both the sexual and ethnic violence embedded in the Book of Esther. While much scholarship has examined the potential genocide of the Jews in the narrative, far less attention has been paid to the Persian “retaliation genocide.” Framed within decolonial feminist perspectives, this book shifts between the harem—the royal institution where women were sequestered for the king’s use—and herem, the practice of divinely sanctioned warfare that justifies the extermination of an enemy. Rather than operating as discrete forms of violence, the book argues that the harem and the herem are co-constitutive, revealing how gendered and ethnic domination function in tandem. Through a combination of narrative inquiry, inter-textual readings, critical discourse analysis, and theological assessments of both the biblical text and its contemporary reception, Gender, Genocide, Gaza and the Book of Esther invites interpreters to consider the larger frameworks of ethnicity and racialization within which hermeneutics of sexual violence take place. A close literary reading of Esther is paired with an analysis of its contemporary geopolitical appropriations, particularly its use in Christian Zionist rhetoric. The explicit invocation of the Amalekite extermination trope by Israel’s prime minister in October 2023 to justify attacks on Gaza, underscores the enduring political afterlives of texts of terror. This book contends that a feminist reading of Esther cannot limit itself to an analysis of sexual violence but must extend its critique intersectionally, engaging with the broader necropolitical economies that structure both ancient and modern deployments of biblical violence.