Michael Carden - Academia.edu (original) (raw)
Papers by Michael Carden
The Bible and Critical Theory, Feb 24, 2012
The Bible and Critical Theory, Feb 1, 2009
Review of biblical literature, 2004
The Bible and Critical Theory, Jun 1, 2009
The Bible and Critical Theory, Jun 1, 2006
The Bible and Critical Theory, Dec 1, 2005
The Bible and Critical Theory, Feb 1, 2007
The Bible and Critical Theory, Oct 1, 2009
The Bible and Critical Theory, Jun 1, 2009
The Bible and Critical Theory, Jun 1, 2009
The Bible and Critical Theory, Jun 1, 2009
The Bible and Critical Theory, Feb 1, 2009
Routledge eBooks, May 8, 2018
The Bible and Critical Theory, Apr 22, 2011
Australian Religion Studies Review, 1999
Christianity has made the story of Sodom and Gomorrah in Genesis 19 a locus of homophobia. This i... more Christianity has made the story of Sodom and Gomorrah in Genesis 19 a locus of homophobia. This is most dramatically evidenced in the words 'sodomy' and 'sodomite' being applied to male/male homoeroticism. However, rabbinic Judaism has read Sodom and Gomorrah as a locus of cruelty, inhospitality and xenophobia. While critical. scholarship has moved from traditional Christian understandings, discussion of Genesis 19 (and its parallel, Judges 19) is still couched in such terms as 'homosexual rape' and 'homosexuality'. The paper argues that readings of Genesis 19 and Judges 19 that highlight homosexuality as an interpretive device ignore the different historical and cultural context behind these texts and the contemporary politics in which these texts are enmeshed. Such readings overlook issues of patriarchy, compulsory heterosexuality and homosexual panic. The paper draws on anthropological literature concerning Mediterranean and Middle Eastern cultures to argue that male rape in Genesis 19 and Judges 19 is an act of homophobic violence signifying the abuse of outsiders and the breach of the community of Israel. Male rape serves to reinforce the heterosexuality of the insiders by inscribing outsiders as queer and queers as outsiders. The paper closes by exploring some implications of this argument in light of issues of racism and xenophobia arising from Pauline Hansen~ One Nation and the Wik High Court decision, and of the problem of homophobia, especially in our schools as exampled by the recent Christopher Tsakalos case in New South Wales. Homosexuality, Politics and Texts of Terror The story of Sodom and Gomorrah concerning their destruction by the deity, found in Genesis 19, has become, in Western culture, a classic example of what Mieke Bal calls an ideo-story, that is a narrative, taken out of context, "whose structure lends itself to be the receptacle of different ideologies" (Bal, 1988: 11). For Genesis
BibleWorld Series Editor: Philip R. Davies, University of Sheffield BibleWorld shares the fruits ... more BibleWorld Series Editor: Philip R. Davies, University of Sheffield BibleWorld shares the fruits of modem (and postmodern) biblical scholarship not only among practitioners and students, but also with anyone interested in what academic study of the Bible means in the ...
T&T Clark International eBooks, 2012
Introduction Reading Prophets 1. "I am no prophet!": The Making of Amos - Philip Davies... more Introduction Reading Prophets 1. "I am no prophet!": The Making of Amos - Philip Davies 2. Filling the Gaps and Putting Huldah to Use - Judith McKinlay 3. Paradoxes of Prophetic Language in Isaiah - Francis Landy 4. Cyrus as a Pivotal Character in Understanding the Book of Isaiah as a Whole - Man Soo Choe 5. Isaiah Redivivus - Norman Habel 6. The Reconceptualization of the Davidic Covenant in the Books of Jeremiah - Marvin A. Sweeney Reading Literarily 7. Literality, Metaphor and Intertextuality in Genesis 2 - Johnson Lim 8. The Anomaly of Interpretation - Roland Boer 9. Ezra's 'Lost Manuscripts': Narrative Context and Rhetorical Function - Katie Stott Reading the Canon 10. The Signifier's Body: Semiotics, Theology, and the Bible - George Aichele 11. In the Midst of a Hermeneutical Conflict: The Canonical Form or Imagination? - Jang Se-Hoon Engaged Readings 12. Hear Then the Parable of the Seed: Reading the Agrarian Parables of Matthew 13 Ecologically - Elaine Wainwright 13. Getting to Know You: The Curious Convergence of Modern Anti-Homophobic Interpretations of Genesis 19:5 with that of John Calvin - Michael Carden 14. A Woman is being Beaten and maybe She Likes It?: Approaching Song of Songs 5:2-7 - Julie Kelso 15. First Peoples, Minority Critics: From Nineveh to Oceania, With Jonah - Jione Havea 16. Biblical Justice: Recompence, Revenge and Restoration - Paul Morris.
The Bible and Critical Theory, Oct 1, 2009
The Bible and Critical Theory, Feb 21, 2011
In this important book, Kearns addresses three related questions. How can Mary serve as both a sy... more In this important book, Kearns addresses three related questions. How can Mary serve as both a symbol par excellence for orthodox high church traditions while at the same time being a focus of devotion for those outside of such traditions and even outside Christianity itself? How is it that Mary is both the prime patroness of a masculine hierarchical understanding of priesthood and at the same time is the singular source of solace and comfort for women and others excluded from such hierarchies? How do the different understandings of Mary across Judaism, Christianity, and Islam both bring together and divide these traditions? She finds answers to these questions through exploring Mary's 'ambivalent relationship to a discourse of sacrifice' (x). At 356 pages, the book consists of nine chapters grouped into three sections together with an Introduction and short Conclusion. The book also includes an Index and endnotes. At the start I want to express how much I appreciated and enjoyed reading this book. Kearns' arguments and expositions I found rich with insight. I say this now because the main criticisms I have of the book relate to its production not its content. The book lacks a bibliography, a serious lack given that it employs the disruptive endnote format for its references. The index also seems incomplete, containing a number of entries without page numbers. The text, too, could stand some serious editing as it contains many spelling errors, word duplications and other typographical problems throughout. It says much for the quality of Kearns' work that these errors serve merely as petty (and, in the case of no bibliography, annoying) nuisances rather than to detract from the worth of the book. In her 'Introduction,' Kearns sketches some of the issues addressed in the book around the motifs of Abrahamic monotheism and the associations of God, gender and sacrifice. She then introduces her interpretive approach. Termed theocriticism, she draws together anthropological insights and figural or typological readings of biblical texts. Crucial to her analysis is the recognition that 'Mary takes on meaning through a set of associations stretching backward in time to the lives of the patriarchs and at times even to Genesis and forward to the fulfillment of the two BOOK REVIEWS
The Bible and Critical Theory, Feb 24, 2012
The Bible and Critical Theory, Feb 1, 2009
Review of biblical literature, 2004
The Bible and Critical Theory, Jun 1, 2009
The Bible and Critical Theory, Jun 1, 2006
The Bible and Critical Theory, Dec 1, 2005
The Bible and Critical Theory, Feb 1, 2007
The Bible and Critical Theory, Oct 1, 2009
The Bible and Critical Theory, Jun 1, 2009
The Bible and Critical Theory, Jun 1, 2009
The Bible and Critical Theory, Jun 1, 2009
The Bible and Critical Theory, Feb 1, 2009
Routledge eBooks, May 8, 2018
The Bible and Critical Theory, Apr 22, 2011
Australian Religion Studies Review, 1999
Christianity has made the story of Sodom and Gomorrah in Genesis 19 a locus of homophobia. This i... more Christianity has made the story of Sodom and Gomorrah in Genesis 19 a locus of homophobia. This is most dramatically evidenced in the words 'sodomy' and 'sodomite' being applied to male/male homoeroticism. However, rabbinic Judaism has read Sodom and Gomorrah as a locus of cruelty, inhospitality and xenophobia. While critical. scholarship has moved from traditional Christian understandings, discussion of Genesis 19 (and its parallel, Judges 19) is still couched in such terms as 'homosexual rape' and 'homosexuality'. The paper argues that readings of Genesis 19 and Judges 19 that highlight homosexuality as an interpretive device ignore the different historical and cultural context behind these texts and the contemporary politics in which these texts are enmeshed. Such readings overlook issues of patriarchy, compulsory heterosexuality and homosexual panic. The paper draws on anthropological literature concerning Mediterranean and Middle Eastern cultures to argue that male rape in Genesis 19 and Judges 19 is an act of homophobic violence signifying the abuse of outsiders and the breach of the community of Israel. Male rape serves to reinforce the heterosexuality of the insiders by inscribing outsiders as queer and queers as outsiders. The paper closes by exploring some implications of this argument in light of issues of racism and xenophobia arising from Pauline Hansen~ One Nation and the Wik High Court decision, and of the problem of homophobia, especially in our schools as exampled by the recent Christopher Tsakalos case in New South Wales. Homosexuality, Politics and Texts of Terror The story of Sodom and Gomorrah concerning their destruction by the deity, found in Genesis 19, has become, in Western culture, a classic example of what Mieke Bal calls an ideo-story, that is a narrative, taken out of context, "whose structure lends itself to be the receptacle of different ideologies" (Bal, 1988: 11). For Genesis
BibleWorld Series Editor: Philip R. Davies, University of Sheffield BibleWorld shares the fruits ... more BibleWorld Series Editor: Philip R. Davies, University of Sheffield BibleWorld shares the fruits of modem (and postmodern) biblical scholarship not only among practitioners and students, but also with anyone interested in what academic study of the Bible means in the ...
T&T Clark International eBooks, 2012
Introduction Reading Prophets 1. "I am no prophet!": The Making of Amos - Philip Davies... more Introduction Reading Prophets 1. "I am no prophet!": The Making of Amos - Philip Davies 2. Filling the Gaps and Putting Huldah to Use - Judith McKinlay 3. Paradoxes of Prophetic Language in Isaiah - Francis Landy 4. Cyrus as a Pivotal Character in Understanding the Book of Isaiah as a Whole - Man Soo Choe 5. Isaiah Redivivus - Norman Habel 6. The Reconceptualization of the Davidic Covenant in the Books of Jeremiah - Marvin A. Sweeney Reading Literarily 7. Literality, Metaphor and Intertextuality in Genesis 2 - Johnson Lim 8. The Anomaly of Interpretation - Roland Boer 9. Ezra's 'Lost Manuscripts': Narrative Context and Rhetorical Function - Katie Stott Reading the Canon 10. The Signifier's Body: Semiotics, Theology, and the Bible - George Aichele 11. In the Midst of a Hermeneutical Conflict: The Canonical Form or Imagination? - Jang Se-Hoon Engaged Readings 12. Hear Then the Parable of the Seed: Reading the Agrarian Parables of Matthew 13 Ecologically - Elaine Wainwright 13. Getting to Know You: The Curious Convergence of Modern Anti-Homophobic Interpretations of Genesis 19:5 with that of John Calvin - Michael Carden 14. A Woman is being Beaten and maybe She Likes It?: Approaching Song of Songs 5:2-7 - Julie Kelso 15. First Peoples, Minority Critics: From Nineveh to Oceania, With Jonah - Jione Havea 16. Biblical Justice: Recompence, Revenge and Restoration - Paul Morris.
The Bible and Critical Theory, Oct 1, 2009
The Bible and Critical Theory, Feb 21, 2011
In this important book, Kearns addresses three related questions. How can Mary serve as both a sy... more In this important book, Kearns addresses three related questions. How can Mary serve as both a symbol par excellence for orthodox high church traditions while at the same time being a focus of devotion for those outside of such traditions and even outside Christianity itself? How is it that Mary is both the prime patroness of a masculine hierarchical understanding of priesthood and at the same time is the singular source of solace and comfort for women and others excluded from such hierarchies? How do the different understandings of Mary across Judaism, Christianity, and Islam both bring together and divide these traditions? She finds answers to these questions through exploring Mary's 'ambivalent relationship to a discourse of sacrifice' (x). At 356 pages, the book consists of nine chapters grouped into three sections together with an Introduction and short Conclusion. The book also includes an Index and endnotes. At the start I want to express how much I appreciated and enjoyed reading this book. Kearns' arguments and expositions I found rich with insight. I say this now because the main criticisms I have of the book relate to its production not its content. The book lacks a bibliography, a serious lack given that it employs the disruptive endnote format for its references. The index also seems incomplete, containing a number of entries without page numbers. The text, too, could stand some serious editing as it contains many spelling errors, word duplications and other typographical problems throughout. It says much for the quality of Kearns' work that these errors serve merely as petty (and, in the case of no bibliography, annoying) nuisances rather than to detract from the worth of the book. In her 'Introduction,' Kearns sketches some of the issues addressed in the book around the motifs of Abrahamic monotheism and the associations of God, gender and sacrifice. She then introduces her interpretive approach. Termed theocriticism, she draws together anthropological insights and figural or typological readings of biblical texts. Crucial to her analysis is the recognition that 'Mary takes on meaning through a set of associations stretching backward in time to the lives of the patriarchs and at times even to Genesis and forward to the fulfillment of the two BOOK REVIEWS