Download PDF by Laura Feldt: The Fantastic in Religious Narrative from Exodus to Elisha

By Laura Feldt

ISBN-10: 1845539427

ISBN-13: 9781845539429

'The outstanding in spiritual Narrative from Exodus to Elisha' examines the surprising array of marvels, monsters, and magic depicted within the Hebrew Bible. those tales - with the Exodus narrative at their centre - provide ambiguity and uncertainty, encouraging mirrored image and doubt up to trust and meaningfulness. Aiming to find - instead of clarify away - the ability of those tales, the booklet argues for the necessity to contain destabilization, disorientation, and ambiguity extra strongly into theories of what non secular narrative is and does.

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Extra resources for The Fantastic in Religious Narrative from Exodus to Elisha

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It speaks of the people’s relationship with God by means of a narrative of its origins, and it seeks to appeal to the imagination and win the commitment of its recipients (Johnstone 1990: 31–32). This study naturally concurs with these assessments and the general view of Johnstone. , Johnstone 2001: 269, 271). According to Johnstone, the narrative attempts to bring across the idea that YHWH directs the course of events, and the miraculous-fantastic elements are used to convey this. This view, while clearly correct, leaves individual fantastic elements un-analysed and un-theorized.

Fields of Fantasy 37 low vitality? Surely, happy persons full of vitality can also enjoy The Lord of the Rings. In Frenschkowski 2006 (1–3) he argues that because the texts themselves claim to portray religious reality they cannot be fantastic, but this argument does not convince. If any fantasy that declares itself real is not a fantasy then much classical fantasy would fall short (cf. Tolkien 2001: 14, who insisted that his fantasies were real). Cf. Partridge 2004 and 2006. Attebery, leaning on Frye, says of Tolkien’s seminal status that before the appearance of The Lord of the Rings, authors of fantasy and the fantastic were simply ‘other writers’ belonging to no identified tradition (Attebery 1992: 14).

15:22–27 (Durham 1987: 213). 52. He does, however, notice the excess of the complaints of Israel in the wilderness. This he regards as an anticipation of miraculous provision by YHWH, a foil for YHWH’s display of his presence (Durham 1987: 219, 221). 53. Still, that ambiguity and multiple perspectives are present in the text is visible also in Durham’s commentary, as seen in his comment on the crossing of the sea, where he asserts ‘Not tides, not storms, not bad planning, not tactical error, not bad luck, not good luck, but Yahweh’ (Durham 1987: 197).

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