Domoney-Lyttle, Zanne (2018) Drawing (Non)Tradition: Matriarchs, Motherhood and the Presentation of Sacred Text in "The Book of Genesis, Illustrated by R

Total Page:16

File Type:pdf, Size:1020Kb

Domoney-Lyttle, Zanne (2018) Drawing (Non)Tradition: Matriarchs, Motherhood and the Presentation of Sacred Text in Domoney-Lyttle, Zanne (2018) Drawing (non)tradition: matriarchs, motherhood and the presentation of sacred text in "The Book of Genesis, Illustrated by R. Crumb". PhD thesis. https://theses.gla.ac.uk/9098/ Copyright and moral rights for this work are retained by the author A copy can be downloaded for personal non-commercial research or study, without prior permission or charge This work cannot be reproduced or quoted extensively from without first obtaining permission in writing from the author The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the author When referring to this work, full bibliographic details including the author, title, awarding institution and date of the thesis must be given Enlighten: Theses https://theses.gla.ac.uk/ [email protected] Drawing (non)Tradition: Matriarchs, Motherhood and the Presentation of Sacred Text in The Book of Genesis, Illustrated by R. Crumb Zanne Domoney-Lyttle MA (Hons), MTh Submitted in fulfilment of the requirements for the Degree of Ph.D. Theology & Religious Studies Word Count: 89,614 School of Critical Studies College of Arts University of Glasgow May 2018 © Zanne Domoney-Lyttle Abstract In 2009, Robert Crumb produced a singular work, The Book of Genesis, Illustrated by R. Crumb, which purports to be a faithful, graphical interpretation of the book of Genesis from the Hebrew Bible. Among other sources, Crumb states that he used Robert Alter’s translation and commentary on Genesis to inform his work, along with the King James Version (KJV), the Jewish Publication Society Version (JPS) and Sarah the Priestess: The First Matriarch of Genesis by Savina J. Teubal; from those, he produced his own interpretation together with annotations to explain his interpretive decisions. Remediating ancient, biblical text into modern, graphical comic books affects the reception of the text in a myriad of ways. The aim of this thesis is firstly to investigate how Crumb’s use of comics tools and resources impact his remediation of Genesis, by discussing his visual and textual decisions. This wider question is focused into three case studies, which are each based in the narratives of the matriarchs of Genesis and the theme of motherhood. The second aim of this thesis is to discuss the presentation of the matriarchs in Genesis, Illustrated as pro-feminist, strong, dominant characters within the narrative. This is a characterisation which subverts traditional readings of the women of Genesis, as well as expectations of Crumb as an author. Accusations of misogyny and sexism have followed Crumb throughout his career, which are challenged when the reader is presented with his pro-feminist matriarchal remediation of the biblical text. By presenting a focused analysis of the theme of motherhood within Genesis, Illustrated, wider issues concerning popular-cultural remediations of the Bible in general begin to surface, including matters concerning reception in biblical comics, the space between art and literature inhabited by biblical comics, and issues of translation and interpretation within contemporary remediations. Genesis, Illustrated shows the importance of graphical remediations in exploring the boundary crossings between ancient script and modern, popular culture, regenerating and re-presenting the text for the modern reader. Table of Contents List of figures ...................................................................................................................................... 1 Acknowledgments ............................................................................................................................... 2 Definitions and Abbreviations ............................................................................................................ 3 Introduction ......................................................................................................................................... 4 Chapter 1: Literature Review ............................................................................................................ 15 The Bible in Comics ..................................................................................................................... 15 The Bible in Literature, Culture and Art ....................................................................................... 24 Chapter 2: A Theoretical Framework towards reading Biblical Comics .......................................... 36 Structure ........................................................................................................................................ 37 Reading Biblical Comics: A Critical Approach ............................................................................ 39 Approaching Gender in Crumb’s Genesis, Illustrated .................................................................. 59 A comics framework through the lens of gender .......................................................................... 66 Chapter 3: An Introduction to R. Crumb’s The Book of Genesis, Illustrated ................................... 68 The life and career of R. Crumb ................................................................................................... 68 R. Crumb’s The Book of Genesis, Illustrated ............................................................................... 74 Textual and Visual sources in Crumb’s Remediation ................................................................... 81 Chapter 4: Three Case Studies concerning Matriarchs, Motherhood and the Presentation of Sacred Texts .................................................................................................................................................. 98 4a. Sarah ...................................................................................................................................... 100 4b. Rebekah................................................................................................................................. 141 4c. Rachel and Leah .................................................................................................................... 163 Summary: Case Studies .............................................................................................................. 183 Conclusion ...................................................................................................................................... 187 Appendix A: Interview with R. Crumb ........................................................................................... 195 Appendix B: Images ....................................................................................................................... 202 Bibliography ................................................................................................................................... 203 List of figures Unless otherwise stated, all images are taken from: R. Crumb, The Book of Genesis, Illustrated by R. Crumb (London: W. W. Norton, 2009). All images are in Appendix B.1 Fig. 2.1: Genesis 3:4-8 Fig. 2.2: Genesis 1:1-2 Fig. 2.3: Genesis 2:8-14 Fig. 2.4: Genesis 8:13-19 Fig. 2.5: Genesis 19:1-2 Fig. 2.6: Genesis 28:12-15 Fig. 2.7: Genesis 6:15-19 Fig. 2.8: Genesis 12:7 Fig. 2.9: Genesis 13:10 Fig. 2.10: Genesis 24:62-63 Fig. 2.11: Genesis 3:9 Fig. 3.1: Front cover of R. Crumb, The Book of Genesis, Illustrated by R. Crumb Fig. 3.2: Front cover of Robert Alter, Genesis: Translation and Commentary Fig. 5.1: Genesis 11:27-32 Fig. 5.2: Genesis 16:1-6 (two pages) Fig. 5.3: Genesis 18:1-15 (three pages) Fig. 5.4: Genesis 21:1-21 (four pages) Fig. 5.5: Genesis 24:15-67 (eight pages) Fig. 5.6: Genesis 25:12-28a (two pages) Fig. 5.7: Genesis 29:9-30a (four pages) Fig. 5.8: Genesis 29:30b-30:24 (three pages) Fig. 5.9: Genesis 35:16-19 1 Please note, copyright restrictions prevent reproduction of images in the electronic version of this thesis. Please see the hard copy held in the University of Glasgow’s thesis depository. To view the above images, please consult a copy of The Book of the Genesis, Illustrated by R.Crumb. 1 Acknowledgments This work was supported by the Arts and Humanities Research Council (AHRC) [grant number: AH/K503046/1] to whom I extend my gratitude. I would also like to thank the Scottish Graduate School for the Arts and Humanities (SGSAH) and the College of Arts (University of Glasgow) for providing training, resources and networks which have helped me both professionally and in a social capacity over the duration of this project. My sincere thanks to R. Crumb for granting me an interview and taking an interest in this project and allowing me the freedom to interpret his work. My deepest gratitude goes to Prof. Laurence Grove (Stirling Maxwell Centre, University of Glasgow) and Dr. Sarah Nicholson (Theology & Religious Studies, University of Glasgow), who have offered so much more than supervision on this project. Their expertise, enthusiasm for the subject, and constant encouragement has benefited my research tremendously, and has inspired me to push myself harder and to constantly develop my research and writing. My thanks also to Dr. Katie Edwards (University of Sheffield) and Dr. Mia Spiro (University of Glasgow) for their constructive and helpful assessment of my work. My thanks go to the staff of the department of Theology and Religious Studies (University of Glasgow) who have created a warm and welcoming department. No. 4 Professors’ Square has become my second home because
Recommended publications
  • Eve's Answer to the Serpent: an Alternative Paradigm for Sin and Some Implications in Theology
    Calvin Theological Journal 33 (1998) : 399-420 Copyright © 1980 by Calvin Theological Seminary. Cited with permission. Scholia et Homiletica Eve's Answer to the Serpent: An Alternative Paradigm for Sin and Some Implications in Theology P. Wayne Townsend The woman said to the serpent, "We may eat fruit from the trees in the garden, but God did say, `You must not eat fruit from the tree that is in the middle of the garden, and you must not touch it, or you will die. "' (Gen. 3:2-3) Can we take these italicized words seriously, or must we dismiss them as the hasty additions of Eve's overactive imagination? Did God say or mean this when he instructed Adam in Genesis 2:16-17? I suggest that, not only did Eve speak accu- rately and insightfully in responding to the serpent but that her words hold a key to reevaluating the doctrine of original sin and especially the puzzles of alien guilt and the imputation of sin. In this article, I seek to reignite discussion on these top- ics by suggesting an alternative paradigm for discussing the doctrine of original sin and by applying that paradigm in a preliminary manner to various themes in the- ology, biblical interpretation, and Christian living. I seek not so much to answer questions as to evoke new ones that will jar us into a more productive path of the- ological explanation. I suggest that Eve's words indicate that the Bible structures the ideas that we recognize as original sin around the concept of uncleanness.
    [Show full text]
  • God Made Eve and Ordained Marriage
    GGOODD MMAADDEE EEVVEE aanndd oorrddaaiinneedd mmaarrrriiaaggee Several thousand years have passed since Adam and Eve became man and wife, but God hasn’t changed what he first instructed mankind regarding marriage in the Bible. Did you know that God was the One who decided that man and woman should marry? In Genesis 2 we find part of the wedding service spoken in many wedding ceremonies today. Men and women and marriage and children are very important to God. Marriage is not just a good idea… it’s a “God Idea”! But some people don’t know or don’t believe what God says about marriage. They say that marriage is something to be tried out to see if it will work—depending upon how you feel about it. Many folks are even suggesting that the idea of marriage is outdated. But what does the Bible say about marriage? Let’s take a look and find out! God decided that Adam needed a wife to help him and to be his companion. Genesis 2:18 The LORD God said, “It is not good for the man to be alone. I will make a helper suitable for him.” God decided that Adam should not live alone. - God was his Creator and knew what was best for him. - God didn’t ask Adam what he wanted or thought best. - God made the decision to make a wife for Adam. God loved Adam and wanted him to be complete. - God knew that Adam wouldn’t continue to be happy if he remained alone. - Because God loved Adam and wanted what was best for him, he decided to make a wife for him.
    [Show full text]
  • Another Look at Cain: from a Narrative Perspective
    신학논단 제102집 (2020. 12. 31): 241-263 https://doi.org/10.17301/tf.2020.12.102.241 Another Look at Cain: From a Narrative Perspective Wm. J McKinstry IV, MATS Adjunct Faculty, Department of General Education Presbyterian University and Theological Seminary In the Hebrew primeval histories names often carry significant weight. Much etymological rigour has been exercised in determining many of the names within the Bible. Some of the meaning of these names appear to have a consensus among scholars; among others there is less consensus and more contention. Numerous proposals have come forward with varying degrees of convincing (or unconvincing as the case may be) philological arguments, analysis of wordplays, possi- ble textual emendations, undiscovered etymologies from cognates in other languages, or onomastic studies detailing newly discovered names of similarity found in other ancient Semitic languages. Through these robust studies, when applicable, we can ascertain the meanings of names that may help to unveil certain themes or actions of a character within a narrative. For most of the names within the primeval histories of Genesis, the 242 신학논단 제102집(2020) meaning of a name is only one feature. For some names there is an en- compassing feature set: wordplay, character trait and/or character role, and foreshadowing. Three of the four members in the first family in Genesis, Adam, Eve, and Abel, have names that readily feature all the elements listed above. Cain, however, has rather been an exception in this area, further adding to Genesis 4’s enigmaticness in the Hebrew Bible’s primeval history. While three characters (Adam, Eve, and Abel) have names that (1) sound like other Hebrew words, that are (2) sug- gestive of their character or actions and (3) foreshadow or suggest fu- ture events about those characters, the meaning of Cain’s name does not render itself so explicitly to his character or his role in the narrative, at least not to the same degree of immediate conspicuousness.
    [Show full text]
  • Adam and Eve—Community: Reading Genesis
    last day of creative work. In the second account, however, Man is created before anything else.2 Of course, it is not to be denied that the text did not spring up ex nihilo, created by a Volume 1, Issue 1 | Fall 2003 writer without reference to previous texts. The redactor undoubtedly had a number of Adam and Eve—Community: texts to which he could refer in creating the Reading Genesis 2-3 Genesis text, and he undoubtedly used works already familiar to him as sources. Or James E. Faulconer it is conceivable that there was no individual Brigham Young University redactor or set of redactors, but only the egin thinking about human community solidifying of an oral tradition. For our B and its possibility at the beginning, or purposes, it does not matter. In either case it almost at the beginning, one step after the is too much to assume that the final text is immemorial beginning.1 The biblical story merely contradictory. There may be of the creation of Man (’adam) and Woman contradictions within the text, but the more (’isha) and their expulsion from the garden obvious those contradictions are, the less places humans in the world in a particular likely it is that they are contradictions that way; it creates a habitation for human life so undo the text. It is too much to assume that that the history shared by humans and the the redaction of Genesis was a product of story that manifests community includes the blindness. A considerable amount of “cut possibility of gathering together all humans and paste” work was surely involved in the as unique individuals rather than simply as creation of the Genesis story, but unless we members of a collective.
    [Show full text]
  • Martin Luther and Women: from the Dual Perspective of Theory and Practice
    University of Calgary PRISM: University of Calgary's Digital Repository Graduate Studies The Vault: Electronic Theses and Dissertations 2019-06-27 Martin Luther and Women: From the Dual Perspective of Theory and Practice Jurgens, Laura Kathryn Jurgens, L. K. (2019). Martin Luther and Women: From the Dual Perspective of Theory and Practice (Unpublished doctoral thesis). University of Calgary, Calgary, AB. http://hdl.handle.net/1880/110570 doctoral thesis University of Calgary graduate students retain copyright ownership and moral rights for their thesis. You may use this material in any way that is permitted by the Copyright Act or through licensing that has been assigned to the document. For uses that are not allowable under copyright legislation or licensing, you are required to seek permission. Downloaded from PRISM: https://prism.ucalgary.ca UNIVERSITY OF CALGARY Martin Luther and Women: From the Dual Perspective of Theory and Practice by Laura Kathryn Jurgens A THESIS SUBMITTED TO THE FACULTY OF GRADUATE STUDIES IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY GRADUATE PROGRAM IN RELIGIOUS STUDIES CALGARY, ALBERTA JUNE, 2019 © Laura Kathryn Jurgens 2019 ii Abstract This thesis argues that Martin Luther did not enforce his own strict theological convictions about women and their nature when he personally corresponded with women throughout his daily life. This becomes clear with Luther’s interactions with female family members and Reformation women. With these personal encounters, he did not maintain his theological attitudes and often made exceptions to his own theology for such exceptional or influential women. Luther also did not enforce his strict theology throughout his pastoral care where he treated both men and women respectfully and equally.
    [Show full text]
  • Adam, Eve, and the New and Everlasting Covenant
    Adam, Eve, and the New and Everlasting Covenant Jeffrey M. Bradshaw While the importance of account of the Creation and the Fall in Moses 1-4 cannot be overstated, a careful reading of Moses 5-8 is required to see the prior material in its overall context.1 Reeves observes: Most modern students of Bible fail to discern the pivotal significance which [the tale of Cain and Abel] plays in the present narrative structure of Genesis because of the enormous religious significance with which ancient, medieval, and modern Christian interpreters have invested the immediately preceding story of Adam and Eve in the Garden… I would like to suggest that while admittedly the episode of disobedience in the Garden was not a good thing, the story of Cain and Abel introduces something far worse into the created order… It represents a critical turning point in antediluvian history, and is… the key crime which leads ineluctably to the Flood.2 Foreseeing the similar rise of alluring wickedness in our own time, the Savior warned that “as it was in the days of Noah, so it shall be also at the coming of the Son of Man.”3 The illustration above is taken from Stephen Vincent Benét’s 1936 story The Devil and Daniel Webster, made into a popular film in 1941. Piazza characterizes the latter as “a fascinating allegory, filmed on the eve of World War II, of a society gone mad with materialism, a premonition of the opportunities and dangers awaiting the United States as it recovered from the Great Depression.”4 Old Scratch is portrayed as polite, refined, and soft-spoken—and as usual, he “gets the best lines” as he preaches his gospel of cold cash to a down-on-his-luck New Hampshire farmer.
    [Show full text]
  • God's Rejection of Cain Outside the Garden of Eden (Genesis 4:1-16)
    Concordia Seminary - Saint Louis Scholarly Resources from Concordia Seminary Master of Sacred Theology Thesis Concordia Seminary Scholarship Spring 5-18-2018 Falling Far from the Tree? God's Rejection of Cain outside the Garden of Eden (Genesis 4:1-16) Mark Remington Squire Concordia Seminary - St. Louis Follow this and additional works at: https://scholar.csl.edu/stm Part of the Biblical Studies Commons, Christianity Commons, Comparative Methodologies and Theories Commons, History of Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Squire, Mark Remington, "Falling Far from the Tree? God's Rejection of Cain outside the Garden of Eden (Genesis 4:1-16)" (2018). Master of Sacred Theology Thesis. 395. https://scholar.csl.edu/stm/395 This Thesis is brought to you for free and open access by the Concordia Seminary Scholarship at Scholarly Resources from Concordia Seminary. It has been accepted for inclusion in Master of Sacred Theology Thesis by an authorized administrator of Scholarly Resources from Concordia Seminary. For more information, please contact [email protected]. FALLING FAR FROM THE TREE? GOD’S REJECTION OF CAIN OUTSIDE THE GARDEN OF EDEN (GENESIS 4:1–16) A Thesis Presented to the Faculty of Concordia Seminary, St. Louis, Department of Exegetical Theology in Partial Fulfillment of the Requirements for the Degree of Master of Sacred Theology By Mark Remington Squire April 2018 Approved by Dr. David L. Adams Advisor Rev. Thomas J. Egger Reader Dr. Joel C. Elowsky Reader © 2018 by Mark Remington Squire. All rights reserved. ii CONTENTS PREFACE ...................................................................................................................................... v ABBREVIATIONS ...................................................................................................................... vi ABSTRACT ...............................................................................................................................
    [Show full text]
  • Science & Mormonism Series 1: Cosmos, Earth, And
    Science & Mormonism Series 1: Cosmos, Earth, and Man Chapter Title: Science and Genesis: A Personal View Chapter Author: Jeffrey M. Bradshaw This book from which this chapter is excerpted is available through Eborn Books: https://ebornbooks.com/shop/non-fiction/mormon-lds/mormon-science/science-and- mormonism-1-cosmos-earth-and-man-hardbound-jeffrey-m-bradshaw/ Recommended Citation Jeffrey M. Bradshaw, "Science and Genesis: A Personal View" in Science & Mormonism Series 1: Cosmos, Earth, and Man, edited by David H. Bailey, Jeffrey M. Bradshaw, John S. Lewis, Gregory L. Smith, and Michael R. Stark (Orem, UT, and Salt Lake City: The Interpreter Foundation and Eborn Books, 2016), https://interpreterfoundation.org/reprints/science-and-mormonism/SM1Chap06.pdf. SCIENCE AND MORMONISM 1: COSMOS, EARTH, AND MAN David H. Bailey, Jeffrey M. Bradshaw, John S. Lewis, Gregory L. Smith, and Michael R. Stark The Interpreter Foundation Eborn Books 2016 © 2016 The Interpreter Foundation. A 501(c)(3) nonprofit organization. The goal of The Interpreter Foundation is to increase understanding of scripture through careful scholarly investigation and analysis of the insights provided by a wide range of ancillary disciplines. We hope to illuminate, by study and faith, the eternal spiritual message of the scriptures — that Jesus is the Christ. Although the Board fully supports the goals and teachings of the Church, the Interpreter Foundation is an independent entity and is not owned, controlled by, or affiliated with The Church of Jesus Christ of Latter-day Saints or with Brigham Young University. All research and opinions provided are the sole responsibility of their respective authors, and should not be interpreted as the opinions of the Board, nor as official statements of LDS doctrine, belief, or practice.
    [Show full text]
  • Paradoxes in Paradise
    Paradoxes in Paradise Julie M. Smith In the last few decades, two very different interpretive communities, each presumably unacquainted with the other’s work, cast aside the millennia-old interpretation1 of Genesis 3 that found fault with Eve’s actions. They adopted the same innovative reading: Eve’s choice to eat from the fruit of the tree of knowledge of good and evil was wise—an idea that I will call the Wise Choice Theory. No one would be surprised that one of these groups consists of feminist biblical scholars;2 what may be a bit of a shock is that the other group is composed of members and leaders of the LDS Church.3 Obstacles to the Wise Choice Theory While the appeal of the Wise Choice Theory is obvious in an age of anxiety over women’s4 nature and roles,5 there are many problems associated with this reading. I will explore these difculties and then consider some other ways in which we might approach this most enigmatic of texts. I nd nine major obstacles to the Wise Choice Theory. Reactions Note the reactions to eating 6 the fruit: Adam and Eve hide from God (Genesis 3:8), they are afraid (v. 10),7 they are ashamed,8 and, most importantly, instead of proudly announcing their act when questioned, 9 they try to deect blame (vv. 12–13). Further, when asked why she had eaten, Eve states that she had been tricked (v. 13).10 These are not the responses of people who think they have just done something wise.
    [Show full text]
  • Righteous Abel, Wicked Cain: Genesis 4:1-16 in the Masoretic Text, the Septuagint, and the New Testament Joel N
    University of the Pacific Scholarly Commons Benerd School of Education Faculty Articles Gladys L. Benerd School of Education 7-1-2009 Righteous Abel, Wicked Cain: Genesis 4:1-16 in the Masoretic Text, the Septuagint, and the New Testament Joel N. Lohr University of the Pacific, [email protected] Follow this and additional works at: https://scholarlycommons.pacific.edu/ed-facarticles Part of the Education Commons Recommended Citation Lohr, J. N. (2009). Righteous Abel, Wicked Cain: Genesis 4:1-16 in the Masoretic Text, the Septuagint, and the New Testament. Catholic Biblical Quarterly, 71(3), 485–496. https://scholarlycommons.pacific.edu/ed-facarticles/23 This Article is brought to you for free and open access by the Gladys L. Benerd School of Education at Scholarly Commons. It has been accepted for inclusion in Benerd School of Education Faculty Articles by an authorized administrator of Scholarly Commons. For more information, please contact [email protected]. Righteous Abel, Wicked Cain: Genesis 4:1-16 in the Masoretic Text, the Septuagint, and the New Testament JOEL N. LOHR Trinity Western University Langley, BC V2Y 1Y1, Canada THERE APPEARS TO BE a long-standing interpretive crux in the story of Cain and Abel (Gen 4:1-16) regarding why God looks with favor on Abel but not on Cain. The interpretive instinct to determine the reasons for God's favor is perhaps quite natural: religiously speaking, a deity who favors or disfavors without reason could appear arbitrary or unjust, an issue to resolve. The Old Greek (LXX) translation of the story also seems to explain God's favor toward Abel and not Cain in a partic­ ular way, perhaps providing one of the earliest extant examples of this interpretive practice.1 Through what might be called a theological translation, the LXX paints a negative portrait of Cain (in his offering and in other ways), one that has left an indelible mark on later tradition.
    [Show full text]
  • Thomas Merton and the Wisdom of Genesis
    10 THE HIDDEN PARADISE: THOMAS MERTON AND THE WISDOM OF GENESIS by Brent Short Caught up in the images ofthe creation scenario in the Genesis account, we are moved over into a different sense of time and place, a subversive and resonating truth is brought to bear. We find ourselves in the presence of the creative spirit astir, moving across the face of the dark deep-a place devoid of spirit, life, light-animating, reforming, breathing. A cosmic liturgy is set in motion. Genesis outlines for us a fundamental distinction between death as living death and life itself: life as a harmonious existential art, not a death-in-life. As such, anyone who has struggled \.Vith the distinction it makes will have occasion to come back to these same primitive metaphors which defy any ultimate linguistic or artistic definition. What exactly happened in the garden after this tenific act of creation? A man is presented \.Vith a woman as a way of addressing his loneliness. Warned about a flatterer, in their purity, they began to dread all their God knew. In a clearing, a golden serpent-writhing in its precious glittering - speaks of a self-defining authority, setting forth a seductive proposition. Adam and Eve can become the final arbiters of good and evil if they just disobey, if they concede to their wanting everything. They become aware of their own division. Seeing, touching, tasting the fruit of the knowledge of good and evil, they feel the stirrings of a cool breeze entering the garden. The first man and woman try to hide their own awareness.
    [Show full text]
  • Sarah of Genesis 17: the Place of Women in the Covenant According to the Genesis Narratives
    SARAH OF GENESIS 17: THE PLACE OF WOMEN IN THE COVENANT ACCORDING TO THE GENESIS NARRATIVES Jordan Stuart Murray Pickering Dissertation presented for the degree of Doctor of Philosophy in the Faculty of Theology at Stellenbosch University Supervisor: Prof. Hendrik L. Bosman March 2020 Stellenbosch University https://scholar.sun.ac.za DECLARATION By submitting this dissertation electronically, I declare that the entirety of the work contained therein is my own, original work, that I am the sole author thereof (save to the extent explicitly otherwise stated), that reproduction and publication thereof by Stellenbosch University will not infringe any third party rights and that I have not previously in its entirety or in part submitted it for obtaining any qualification. Signature: …………………………………………………………. Date: ………………………………….. Copyright © 2020 Stellenbosch University All rights reserved Stellenbosch University https://scholar.sun.ac.za ABSTRACT Sarah’s covenantal status in Genesis is rendered ambiguous by God’s covenant-making speech in chapter 17: on the one hand, she is included by name in God’s plan for the first time, but on the other hand, God gives a sign of the covenant that is applied to men only. This has yielded various interpretations that attempt to reconcile this ambiguity, some of which consider her to be parallel to Ishmael—a covenant outsider. In the absence of new exegetical evidence, this study seeks evidence, particularly the dominant theme, from overarching structures and patterns in the book, in order to ascertain the meaning and purpose of the book as a work of literary communication. This provides the “grain” according to which the parts of the book can be read, and by which we can assess the place of Sarah in the book and her relationship to circumcision.
    [Show full text]