Loading...
Publication
A violência nos escritos bíblicos: em torno do hérem deuteronomista
| Name: | Description: | Size: | Format: | |
|---|---|---|---|---|
| 766.43 KB | Adobe PDF |
Authors
Advisor(s)
Abstract(s)
A Bíblia, nomeadamente o Antigo Testamento, tem textos de uma violência insuportável. Já na Antiguidade, Marcião não queria nada com o Deus veterotestamentário, que ordenava a Abraão que matasse o seu próprio filho, ou aos israelitas que exterminassem os cananeus ou os amalecitas. O Abbé Pierre, há trinta anos atrás, referia-se às conquistas de Josué como o “primeiro genocídio”. Se entendermos essas narrativas como textos históricos, então, temos de concordar que a Bíblia é “um manual de maus costumes” (José Saramago). Todavia, hoje, temos cada vez mais consciência de estar perante textos de propaganda, textos retóricos ao
serviço de uma ideologia, em confronto com outras, e é através desse conjunto heterogéneo que Deus “fala”.
The Bible, namely the Old Testament, has texts of unbearable violence. Already in antiquity, Marcion wanted nothing to do with the Old Testament God, who ordered Abraham to kill his own son, or the Israelites to exterminate the Canaanites or the Amalekites. Abbé Pierre, thirty years ago, referred to Joshua's achievements as the “first genocide”. If we understand these narratives as historical texts, then we have to agree that the Bible is “a manual of bad habits” (José Saramago). However, today, we are increasingly aware of being faced with propaganda texts, rhetorical texts at the service of one ideology, in confrontation with others, and it is through this heterogeneous group that God “speaks”.
The Bible, namely the Old Testament, has texts of unbearable violence. Already in antiquity, Marcion wanted nothing to do with the Old Testament God, who ordered Abraham to kill his own son, or the Israelites to exterminate the Canaanites or the Amalekites. Abbé Pierre, thirty years ago, referred to Joshua's achievements as the “first genocide”. If we understand these narratives as historical texts, then we have to agree that the Bible is “a manual of bad habits” (José Saramago). However, today, we are increasingly aware of being faced with propaganda texts, rhetorical texts at the service of one ideology, in confrontation with others, and it is through this heterogeneous group that God “speaks”.
Description
Keywords
Bíblia Deus Violência Bible God Violence