Download Looking Through a Glass Bible: Postdisciplinary Biblical by A. K. M. Adam, Samuel Tongue PDF

By A. K. M. Adam, Samuel Tongue

A few biblical interpreters’ imaginations expand simply so far as outlandish resource theories or esoteric hypothetical audiences. The interpretive energies let out in Glasgow during the last decade or so, even if, have produced a cadre of interpreters who defy the disciplinary mandates of biblical criticisms in favour of studying the Bible with imaginations either cautious and carefree. Infused with literary, political, art-critical, cinematic, liturgical and different pursuits, those essays demonstrate interpretive verve free of the anxiousness of disciplines — with heavily saw insights, severe engagement with biblical texts, and vibrant notion from the cultural international during which they're set.

Here there isn't any "gap" among international and textual content, however the intimate congeniality of shut, pricey, cozy interpretive pals.

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Extra info for Looking Through a Glass Bible: Postdisciplinary Biblical Interpretations from the Glasgow School

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Much in the vein of Erich Auerbach’s reflections on Genesis 22 in ‘ “Odysseus’ Scar” (1953), Italo Calvino wrote on literary brevity in his lecture on “Quickness”, penned just weeks before he died in 1985. 45 Cathedral’s gymnastic swiftness is felt in the psalm’s parallelisms and textual brevity. ”46 42 Craigie, Psalms, 143. 43 Berlin, Biblical Parallelism, 138. 44 Italo Calvino, “Quickness”, in Six Memos for a New Millennium, The Charles Eliot Norton Lectures, trans. Patrick Creagh (first published by Harvard University Press, 1988; New York: Vintage Books, 1993), 33.

3), being shaken (v. 4), finally trusting (v. 5) and bursting into song (v. 6). At the middle of this stream of ‘I’s, the voice of the subject shifts to that of the enemy, who threatens to prevail over the speaker (v. 4). The intertwined ‘I’ and flood of personal pronouns create a fusion of patterns and feelings that multiply in a self-driven, action-packed painting. 47 Commentary that finds Ps. 13 to be ‘typical’ diminishes its disruptive nature. In a few swift verses, the lament rages and simultaneously insists on the possibility of salvation from sorrow.

The Bible is an ineluctable source of reference in English literature and it is the English of the Authorized Version that is the referential language in this regard. One could also argue that there has been drive to enlist Scots as a mythical language. This is an intriguing category in Gobard’s work, especially in his use of incomprehensibility as the index of the sacred. Again, the situation in contemporary Scottish society is a complex one. Mythical languages may differ for different communities.

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