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As a complex historical phenomenon, asceticism raises the question
about ordinary impulses, the orientation and practices, the power
dynamics and politics with transcendental religions. The question
of the role of asceticism has often been overlooked in examining
the New Testament. This book is both comprehensive and comparative
in its representation of how the question of asceticism might
reorder the way in which we interpret the New Testament.
Looking at the New Testament from an ascetic perspective asks
questions about issues including the milieu of Jesus and Paul, and
the social practices of self-denial, and considers the Scriptural
texts in light of a desire to separate oneself from the world. In
interpreting all the books in the New Testament, this collection is
the first effort to take seriously the crucial role played by
asceticism--and its detractors--in the formation of the New
Testament.
The question of the role of asceticism has often been overlooked in examining the New Testament. This book is both comprehensive and comparative in its representation of how the question of asceticism might reorder the way in which we interpret the New Testament.
In Borderline Exegesis, Leif Vaage presents an alternative approach
to biblical interpretation, or exegesis-an approach that bends the
boundaries of the traditional North American methodology to analyze
the meaning of biblical texts for a wider audience. To accomplish
this, Vaage engages in a practice he calls "borderline exegesis."
Adapting anthropological notions of borderlands, borderline
exegesis writes biblical scholarship peripherally, unearthing the
Bible's textual and discursive borderlands and allowing biblical
texts to be at play with the utopian imagination. The book's main
chapters comprise four case studies that engage in a "divergent
reading" of the book of Job, the Gospel of Matthew, the Epistle of
James, and the book of Revelation. Informed by the author's time in
war-torn Peru, these chapters take on themes that the poor and
disenfranchised have historically claimed-themes of social justice,
the legitimacy (or lack thereof) of prevailing social practices,
and, most importantly, utopian demand for another possible world.
The chapters are held together by the presentation of a greater
theoretical framework that provides reflection on the exegetical
practices within and confronts biblical scholars with important
questions about the aims of the work they do. Taken as a whole,
Borderline Exegesis seeks to disclose what the professional
practice of textual interpretation might become if we refuse the
conventional distances between academic practice and lived
experience.
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