Those seven essays provide clean views on good looks s position in revelation. every one essay incorporates a hermeneutical process knowledgeable through the modern learn of aesthetics. masking a sequence of texts within the Hebrew Bible and New testomony, from Adam and Eve within the backyard to Jesus on trial within the Fourth Gospel, the authors have interaction attractiveness from 3 overarching views: glossy philosophy, contextual feedback, and the postcritical go back to attractiveness s fundamental traits. the 3 views aren't harmonized yet really explored at the same time to create a quantity with interesting methodological tensions. As this assortment highlights attractiveness within the narratives of scripture, it opens readers to a mostly unexplored measurement of the Bible. The individuals are Richard J. Bautch, Jo-Ann A. Brant, Mark Brummitt, David Penchansky, Antonio Portalatín, Jean-François Racine, and Peter Spitaler.
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Extra info for Beauty and the Bible: Toward a Hermeneutics of Biblical Aesthetics (Society of Biblical Literature; Volume 73)
Bright, John. 1965. Jeremiah. AB 21. New York: Doubleday. Burke, Edmund. 1990. A Philosophical Enquiry into the Origin of Our Ideas of the Sublime and Beautiful. Introduced and edited by Adam Phillips. Oxford: Oxford University Press. Carroll, Robert P. 1999. Something Rich and Strange: Imagining a Future of Jeremiah Studies. Pages 423–43 in Troubling Jeremiah. Edited by A. R. Pete Diamond, Kathleen M. O’Connor, and Louis Stulman. JSOTSup 260. Sheffield: Sheffield Academic Press. Heschel, Abraham J.
Translated by Paul Guyer and Eric Matthews. The Cambridge Edition of the Works of Immanuel Kant. New York: Cambridge University Press. Keats, John. 1950. English Poetry and Prose of the Romantic Movement. Edited by George Woods. Chicago: Scott Foresman. Longinus. 1995. On the Sublime. Edited and translated by W. Hamilton Fyfe. Revised by Donald Russell. LCL 199. Cambridge: Harvard University Press. Marks, Herbert. 1990. On Prophetic Stammering. Pages 60–80 in The Book and the Text: The Bible and Literary Theory.
While Jeremiah’s body becomes a symbol or sign (ironically enough) for the termination of further generations of bodies, bodies, including that of the prophet himself, remain essential for this signifying role. See also the recurring image of the woman in travail: “A cry as of a woman in labor, anguish as of one bringing forth her first child, the cry of daughter Zion gasping for breath, stretching out her hands, ‘Woe is me! ’ ” (4:31). In contrast to Hosea and even Isaiah, where birthing brings forth actual children, in Jeremiah labor finally signifies only death.
Beauty and the Bible: Toward a Hermeneutics of Biblical Aesthetics (Society of Biblical Literature; Volume 73)