By Jione Havea
Engaging voices crossing textual limits, race, and ethnic lines
In this number of essays, students from Oceania open a brand new conversation in regards to the mammoth, advanced, and slippery nature of the Bible and the fluid meanings of borders and assets. From belonging in a spot, a bunch, or flow to assets as fabric and cultural possessions, from borders of a textual content, self-discipline, or idea to borders of countries, groups, or our bodies, the authors persist with the currents of Oceania to the beaches of Asia and past. students contributing essays comprise Jeffrey W. Aernie, Merilyn Clark, Jione Havea, Gregory C. Jenks, Jeanette Mathews, Judith E. McKinlay, Monica Jyotsna Melanchthon, David J. Neville, John Painter, Kathleen P. Rushton, Ruth Sheridan, Nasili Vaka'uta, and Elaine M. Wainwright. Michele A. Connolly, David M. Gunn, and Mark G. Brett offer responses to the essays.
- Discussion of the affects of average failures and political and ecological upheavals on biblical interpretation and theological reflection
- Fourteen essays on texts within the Hebrew Bible and New Testament
- Three responses to the essays supply various perspectives at the topics
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Extra resources for Bible, Borders, Belonging(s): Engaging Readings from Oceania
Beyond Luke’s explicit references to peace and their narrative role, Swartley identifies three other Lukan features that bolster his peace emphasis. First, even though Luke records no blessing on peacemakers (cf. Matt 5:9), Swartley (2006, 130–31) shows how the content and arrangement of Jesus’s teaching in Luke 6:27–36, the central section of Luke’s parallel to Matthew’s Sermon on the Mount, accentuate (peacemaking and peacepromoting) love of enemies. Second, Swartley (2006, 133–34) documents that Luke’s sociopolitical stance is critically countercultural in relation to deep-set Roman values but nevertheless congruent with a peaceful moral vision.
1. For more detailed studies of these Lukan “omens” (13:34–35; 19:41–44; 21:20– 24; 23:28–31), see Tiede (1980, 65–96), Chance (1988, 115–27), and Walker (1996, 69–80). 42 BIBLE, BORDERS, BELONGING(S) At the culmination of Jesus’s journey, immediately preceding Jesus’s entry into the temple, Luke records Jesus’s weeping over the city of Jerusalem and prophesying its besiegement and destruction for failing to recognize in his arrival divine “visitation” (Luke 19:41–44). Later, while teaching in the temple, Jesus elaborates on this warning, describing the inevitable trampling of Jerusalem by Gentiles as “days of vengeance” (21:20–24; cf.
Online: http://www. com/riddhi-shah/sikh-temple-shooting_b_1749866. html. Spivak, Gayatri Chakravorty. 2008. Other Asias. Oxford: Blackwell. , ed. 2006. Voices from the Margin: Interpreting the Bible in the Third World. 3d ed. Maryknoll: Orbis. Vaka‘uta, Nāsili. 2011. Reading Ezra 9–10 Tu‘a-wise: Rethinking Biblical Interpretation in Oceania. Atlanta: Society of Biblical Literature. Vete, Henelī. 2012. Felāve‘i e maama e folofola mo e fatu ta‘anga. Paper presented at the Pacific Hermeneutics Seminar.
Bible, Borders, Belonging(s): Engaging Readings from Oceania by Jione Havea