This book uses three examples of violent biblical stories about women, explored through the lens of conceptual metaphor theory in relation to culinary language used within these texts, to examine wider issues of gender and sexual violence in the Hebrew Bible. Utilising the tools of conceptual metaphor theory, feminist criticism, and classic textual analysis, Brownsmith interrogates some of the most troubling biblical passages for women—neither by redeeming them nor by condemning them, but by showing how they are intrinsically shaped by the enduring metaphor of woman as food in the Hebrew Bible, ancient Near East, and beyond. The volume explores three main case studies: the Levite’s “concubine” (Judges 19); Tamar and Amnon (2 Sam 13); and the life and death of Jezebel (primarily 1 Kings 21 and 2 Kings 9). All depict violence toward a woman as perpetrated by a man, interwoven with culinary language that cues their metaphorical implications. In these sensitive but critical readings of violent tales, Brownsmith also draws on a broad range of interdisciplinary connections from Ricoeur to ancient Ugaritic epics to modern comic books. Through this approach, readers gain new insights into how the Bible shapes its narratives through conceptual metaphors, and specifically how it makes meaning out of women’s brutalized bodies. Gendered Violence in Biblical Narrative: The Devouring Metaphor is suitable for students and scholars working on gender and sexual violence in the Hebrew Bible and the ancient Near East more broadly, as well as those working on conceptual metaphor theory and feminist criticism.

For too long the women of the Bible have been depicted in one-dimensional terms. On one side are saints, such as Mary, while on the other are "bad girls," such as Eve and Jezebel. Just as often, the female characters of the Bible are simply ignored. However, the women of the Bible are complex, multidimensional individuals whose lives are inspiring, funny, and tragic in ways too many of us never hear. In this first of two volumes, Lynn Japinga acquaints us with the women of the Old Testament. From flawed heroes like Ruth and Rahab to fierce fighters like Deborah and Jael to tragic characters like Jephthah's daughter and the unnamed concubine of the book of Judges, readers will encounter a wealth of foremothers in the faith in all their messy, yet redeemable, humanity. This Bible study introduces and retells every female character who contributes to one or more Old Testament stories, diving deeply into what each woman's story means for us today with questions for reflection and discussion.

In highly accessible essays, the book covers the history, achievements, and cutting-edge questions in the area of gender and biblical scholarship, including violence and the Bible, female biblical God imagery, and sexuality."--Jacket.

An invaluable insight into the narrative politics and theologies of LGBTQ+ life-storytelling, a key text for those in African Humanities, Queer Studies, Religious Studies, and Refugee Studies.Presenting the deeply moving personal life stories of Ugandan LGBTQ+ refugees in Nairobi, Kenya alongside an analysis of the process in which they creatively engaged with two Bible stories - Daniel in the Lions' Den (Old Testament) and Jesus and the Woman Caught in Adultery (New Testament) - Sacred Queer Stories explores how readings of biblical stories can reveal their experiences of struggle, their hopes for the future, and their faith in God and humanity. Arguing that the telling of life-stories of marginalised people, such as of Ugandan LGBTQ+ refugees, affirms embodied existence and agency, is socially and politically empowering, and enables human solidarity, the authors also show how the Bible as an authoritative religious text and popular cultural archive in Africa is often used against LGBTQ+ people but can also be reclaimed as a site of meaning, healing, and empowerment. The result of a collaborative project between UK-based academics and a Nairobi-based organisation of Ugandan LGBTQ+ refugees, the book provides a valuable insight into the narrative politics and theologies of LGBTQ+ life-storytelling. A key text for those in African Humanities, Queer Studies, Religious Studies, and Refugee Studies, among others, the book expresses an innovative methodology of inter-reading queer life-stories and biblical stories.be reclaimed as a site of meaning, healing, and empowerment. The result of a collaborative project between UK-based academics and a Nairobi-based organisation of Ugandan LGBTQ+ refugees, the book provides a valuable insight into the narrative politics and theologies of LGBTQ+ life-storytelling. A key text for those in African Humanities, Queer Studies, Religious Studies, and Refugee Studies, among others, the book expresses an innovative methodology of inter-reading queer life-stories and biblical stories.be reclaimed as a site of meaning, healing, and empowerment. The result of a collaborative project between UK-based academics and a Nairobi-based organisation of Ugandan LGBTQ+ refugees, the book provides a valuable insight into the narrative politics and theologies of LGBTQ+ life-storytelling. A key text for those in African Humanities, Queer Studies, Religious Studies, and Refugee Studies, among others, the book expresses an innovative methodology of inter-reading queer life-stories and biblical stories.be reclaimed as a site of meaning, healing, and empowerment. The result of a collaborative project between UK-based academics and a Nairobi-based organisation of Ugandan LGBTQ+ refugees, the book provides a valuable insight into the narrative politics and theologies of LGBTQ+ life-storytelling. A key text for those in African Humanities, Queer Studies, Religious Studies, and Refugee Studies, among others, the book expresses an innovative methodology of inter-reading queer life-stories and biblical stories.

"It is widely recognized that the Hebrew Bible is filled with rape and sexual violence. However, feminist approaches to the topic remain dominated by Phyllis Trible's 1984 Texts of Terror, which describes feminist criticism as a practice of "telling sad stories." Pushing beyond Trible, Texts after Terror offers a new framework for reading biblical sexual violence, one that draws on recent work in feminist, queer, and affect theory and activism against sexual violence and rape culture. In the Hebrew Bible as in the contemporary world, sexual violence is frequently fuzzy, messy, and icky. Fuzzy names the ambiguity and confusion that often surround experiences of sexual violence. Messy identifies the consequences of rape, while also describing messy sex and bodies. Icky points out the ways that sexual violence fails to fit into neat patterns of evil perpetrators and innocent victims. Building on these concepts, Texts after Terror offers a number of new feminist strategies and approaches to sexual violence: critiquing the framework of consent, offering new models of sexual harm, emphasizing the importance of relationships between women (even in the context of stories of heterosexual rape), reading biblical rape texts with and through contemporary texts written by survivors, advocating for "unhappy reading" that makes unhappiness and open-endedness into key feminist sites of possibility. Texts after Terror also discusses a wide range of biblical rape stories, including Dinah (Gen. 43), Tamar (2 Sam. 13), Lot's daughters (Gen. 19), Bathsheba (2 Sam. 11), Hagar (Gen. 16 and 21), Daughter Zion (Lam. 1 and 2), and the Levite's concubine (Judg. 19)"--

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 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.