Papers by Dorothea Erbele-Kuester
Taking Refuge in Sacred Texts in Times of Crisis. Lament and Apocalyptic Visions in Interreligious Perspective, , 2022
Bd. 5 Nr. 1 Die desinfizierte Gesellschaft. Zwischen Schutz des Sozialen und Entsozialisierung in (post)pandemischen Zeiten, 2022
Biblische Vorstellungswelten vor allem der Reinheitsbestimmungen in Levitikus initiieren (grenzzi... more Biblische Vorstellungswelten vor allem der Reinheitsbestimmungen in Levitikus initiieren (grenzziehende) Körperpraktiken und dienen somit als Krisenbewältigungsmodell, nicht zuletzt im Kontext der Covid-19-Pandemie. Dies nimmt der Beitrag als Ausgangspunkt, um die Rezeptionsgeschichte der biblischen Reinheitsbestimmungen, wie sie sich in die Sprache, Pandemie-und Medizingeschichte eingeschrieben haben, darzulegen. Denn der immunologische Diskurs und die gegenwärtige (virologische) Rede im Kontext der Covid-19-Pandemie ist von älteren (u. a. biblischen) Vorstellungen überlagert. Dies gilt es zu verstehen und kritisch zu beleuchten vor dem Hintergrund des spezifischen Körperwissens von Lev 13-14, das in einem zweiten Schritt herausgearbeitet wird. Das so gewonnene enzyklopädische Körperwissen wird daraufhin befragt, ob und wie es zu einem transformativen Wissen zur Krisenbewältigung beitragen kann.
Mit meinem Gott überspringe ich Mauern/By my God I leap over a wall., 2020
Reception Aesthetics of the Psalms A Third Space for Intercultural and Interreligious Dialogue, i... more Reception Aesthetics of the Psalms A Third Space for Intercultural and Interreligious Dialogue, in: Christian Frevel (Hrsg.), Mit meinem Gott überspringe ich Mauern/By my God I leap over a wall. Interreligiöse Horizonte in den Psalmen und Psalmenstudien (Herders Biblische Studien 96) Freiburg i. Br. 2020, 415‒432.
www.schauinsblau.de, 2020
Rereading of Christa Wolfs classic novel in times of the global corona crisis:
Störfall. Nachric... more Rereading of Christa Wolfs classic novel in times of the global corona crisis:
Störfall. Nachrichten eines Tages (1987) which responded to the nuclear disaster in Tschernobyl 1986
Biblische Anthropologie und Ethik, in: Was ist Theologische Ethik? hrsg. von Markus Held/Michael Roth, Berlin ,, 2018
Die Fragen ach dem guten und richtigen Leben ist in alttestamentlichen Texten verwoben mit der Be... more Die Fragen ach dem guten und richtigen Leben ist in alttestamentlichen Texten verwoben mit der Bestimmung des Menschen durch seineGeschöpflichkeit.Dies heißt menschlichesL eben verdankt sich des Gegebenseins und impliziert Körperlichkeit und Zeitlichkeit.L autd em ersten Schöpfungsbericht in Gen1b einhaltet dies auch die Gottebenbildlichkeit der Menschen. Entsprechend sollen Menschendafür Verantwortungübernehmen, im Vollzugdes (guten) Lebens.Die Vollzugsgestalt der Körperlichkeit ist dabei aufd ie Sozialitätd es Menschen bezogen; in diesen Kontexten wird vonL eiblichkeit gesprochen. Der Begriff "Körperlichkeit" betont die Materialität und ist aufd ie Geschlechtlichkeit bezogen. Demgegenüber drückt die Leiblichkeit eher ein synthetisches Konzepta us, das Handeln, Reflektierenu nd Wahrnehmen durch die Sinne zusammenzudenken versucht.Die leibliche Existenz ermöglicht und begrenzt das Weltverhältnis und die (ethische)Erkenntnis.
published in: Fischer, M. Navarro Puerto (ed.), Torah. The Bible and the Women Vol. 1, Atlanta: 2011, 375-406, 2011
Is impurity a question of gender? The reader who opens the Torah in the middle cannot avoid the i... more Is impurity a question of gender? The reader who opens the Torah in the middle cannot avoid the impression that uncleanness has a female face. According to the postpartum prescription in Lev 12, a distinction between a male and a female newborn is to be made immediately after birth. The length of the time a woman is impure-that is, unsuitable for the cult-after the delivery depends on the child's sex. The separation of children into two biological genders is thus reflected in the woman's body and consequently in her relation to the cult. After the birth of a girl, she must abstain from the ceremonial events for twice as long than after a boy. Lev 12 says, If a woman conceives and bears a male child, she shall be cultically unclean seven days; as at the time of her menstruation, she shall be unclean. … If she bears a female child, she shall be unclean two weeks, as in her menstruation; her time of blood purification shall be sixty-six days. (12:2, 5) According to this passage, the uncleanness seems to be, as the title of this contribution suggests, a gender-relevant category. Alternatively, in more exact terms, the gender determines the period of the impurity, the cultic unfitness. This raises the question of the perspective from which a text such as Leviticus was written and the gender relation it implies. For example, it is noticeable that, in the context of the Leviticus prescriptions for the woman in childbed, the process of birth and its entire social reality, determined by miscarriage, stillbirth, and the risk to the mother's life, 1 is not considered.
Hebräische Bibel - Altes Testament. Tora, hg. von Irmtraud Fischer / Mercedes Navarra Puerto u.a., Stuttgart 2010, 347-74 , 2010
Gender and Social Norms in Ancient Israel, Early Judaism and Christianity; ed. by M. Bauks/K.Galor, 2019
The article analyzes material and textual remains which could hint to answers how the purity syst... more The article analyzes material and textual remains which could hint to answers how the purity system of Leviticus has been interpreted in Second Temple Period.
The purity laws do not aim at a social and religious exclusion of women. They envision the female body as means of carnal hermeneutics displaying observance of the Torah. This is not the only way the regulations construct the female body. They make use of the gendered body and serve defining gender identities within its model of society focused on the temple and its priestly discourse of power in Persian period and beyond where the priestly competence seeks to define social matters by making use of the (female) gender. The regulations concerning the size, appearance, water supply, the purity status of stone etc. of the ritual bath must be understood against this background.
Even if turned out difficult to relate and to draw a deduction of a concrete ritual practice or a menstrual taboo out of them. We observed two parallel and supposedly interwoven developments: an increase of water installations and likewise a vast variety of texts who did launch a vivid debate on purity issues during the Second Temple period.
https://www.sbl-site.org/publications/Books_ANEmonographs.aspx, 2019
A common trait of the exhaustive modern interpretation history of the paradise story in Gen 2–3 i... more A common trait of the exhaustive modern interpretation history of the paradise story in Gen 2–3 is a disregard for the role of aesthetics and in particular the senses.It seems that after gripping the fruit of knowledge, as induced by the senses, the trust in the use of the senses for acquiring knowledge of good and bad is lost.
I invert the common reading: tasting the attractive fruits in the creation myth is not the origin of sin but the origin of the senses and hence the origin of the capability of humans to grasp the good (and eventually the bad). In order to make this argument, I shall examine the Hebrew concept of “good” ( ) טוב as an aesthetical and ethical concept in Gen 2–3. Indeed a paradox seems to be that knowledge is gained through disobedience. I shall focus on the role of the sensory perception as a means to acquiring ethical perception in this narrative and other wisdom literature in the Hebrew Bible, mainly the book of Proverbs
Voices from the Third World Vol. XXV , 2002
Les vivants et leurs morts , 2012
Bibliographische Information der Deutschen Nationalbibliothek Die Deutsche Nationalbibliothek ver... more Bibliographische Information der Deutschen Nationalbibliothek Die Deutsche Nationalbibliothek verzeichnet diese Publikation in der Deutschen Nationalbibliographie; detaillierte bibliographische Daten sind im Internet über http://dnb.dnb.de abrufbar.
Menschenbilder und Körperkonzepte im Alten Israel, in Ägypten und im Alten Orient (ORA 9), hrsg. v. Angelika Berlejung, Jan Dietrich u. Joachim F. Quack, Tübingen 2012, 209-224, 2012
Journal of Ethics in Antiquity and Christianity, 2019
Die Deutsche Nationalbibliothek verzeichnet diese Publikation in der Deutschen Nationalbibliograf... more Die Deutsche Nationalbibliothek verzeichnet diese Publikation in der Deutschen Nationalbibliografie; detaillierte bibliografische Daten sind im Internet über http://dnb.d-nb.de abrufbar.
in: Ilse Müllner u.a. (hrsg. v.), Gottes Namen. Im Gedenken an Erich Zenger , 2012
The Actuality of Sacrifice., 2014
This is a digital offfprint for restricted use only |
Le Psaume 57 comme Prière. L’apport de l’esthétique de la réception à l’exégèse biblique, in: RvSR 4/77 (2003) 497-511, 2003
Since the seventies, the Constance's school has begun the setting of the theory of the aesthetic ... more Since the seventies, the Constance's school has begun the setting of the theory of the aesthetic in the reception. Using the same approach, the author sets up the question concerning the structures of the Psalms which are inviting the reader to a directly related to himself understanding of those kinds of texts. The first part of this article analyses the Psalm 57, particulary concerning its art of the theater made with both ambigous and blank verses. The second one deals with the second reading of the Psalm 57 through the Psalm-book where the Psalm 108 is formed with the Psalms 57 and 60 together. With regard to the aesthetic in the reception, the Psalm 108 has to be read as a new composition offering a new reading orientation to its two original texts.
https://www.persee.fr/doc/rscir_0035-2217_2003_num_77_4_3687
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Papers by Dorothea Erbele-Kuester
Störfall. Nachrichten eines Tages (1987) which responded to the nuclear disaster in Tschernobyl 1986
The purity laws do not aim at a social and religious exclusion of women. They envision the female body as means of carnal hermeneutics displaying observance of the Torah. This is not the only way the regulations construct the female body. They make use of the gendered body and serve defining gender identities within its model of society focused on the temple and its priestly discourse of power in Persian period and beyond where the priestly competence seeks to define social matters by making use of the (female) gender. The regulations concerning the size, appearance, water supply, the purity status of stone etc. of the ritual bath must be understood against this background.
Even if turned out difficult to relate and to draw a deduction of a concrete ritual practice or a menstrual taboo out of them. We observed two parallel and supposedly interwoven developments: an increase of water installations and likewise a vast variety of texts who did launch a vivid debate on purity issues during the Second Temple period.
I invert the common reading: tasting the attractive fruits in the creation myth is not the origin of sin but the origin of the senses and hence the origin of the capability of humans to grasp the good (and eventually the bad). In order to make this argument, I shall examine the Hebrew concept of “good” ( ) טוב as an aesthetical and ethical concept in Gen 2–3. Indeed a paradox seems to be that knowledge is gained through disobedience. I shall focus on the role of the sensory perception as a means to acquiring ethical perception in this narrative and other wisdom literature in the Hebrew Bible, mainly the book of Proverbs
https://www.persee.fr/doc/rscir_0035-2217_2003_num_77_4_3687
Störfall. Nachrichten eines Tages (1987) which responded to the nuclear disaster in Tschernobyl 1986
The purity laws do not aim at a social and religious exclusion of women. They envision the female body as means of carnal hermeneutics displaying observance of the Torah. This is not the only way the regulations construct the female body. They make use of the gendered body and serve defining gender identities within its model of society focused on the temple and its priestly discourse of power in Persian period and beyond where the priestly competence seeks to define social matters by making use of the (female) gender. The regulations concerning the size, appearance, water supply, the purity status of stone etc. of the ritual bath must be understood against this background.
Even if turned out difficult to relate and to draw a deduction of a concrete ritual practice or a menstrual taboo out of them. We observed two parallel and supposedly interwoven developments: an increase of water installations and likewise a vast variety of texts who did launch a vivid debate on purity issues during the Second Temple period.
I invert the common reading: tasting the attractive fruits in the creation myth is not the origin of sin but the origin of the senses and hence the origin of the capability of humans to grasp the good (and eventually the bad). In order to make this argument, I shall examine the Hebrew concept of “good” ( ) טוב as an aesthetical and ethical concept in Gen 2–3. Indeed a paradox seems to be that knowledge is gained through disobedience. I shall focus on the role of the sensory perception as a means to acquiring ethical perception in this narrative and other wisdom literature in the Hebrew Bible, mainly the book of Proverbs
https://www.persee.fr/doc/rscir_0035-2217_2003_num_77_4_3687
„Verführung zum Guten“ spielt auf die gängige Interpretation der Geschichte vom Griff nach der Frucht der Erkenntnis von Gut und Böse im Paradiesgarten an und kehrt diese um. Die sinnliche Wahrnehmung will verführen zur Erkenntnis des Guten. Dorothea ErbeleKüster wird von diesen und anderen Ergebnissen ihrer Stichproben zum Verhältnis von Ethik und Ästhetik in der Bibel erzählen.
DOROTHEA ERBELE-KÜSTER
Wissenschaftliche Mitarbeiterin für Gender, Diversity und Biblische Literaturen an der Universität Mainz
JULIA ALLERSTORFER-HERTEL
ALOISIA MOSER
Gastgeberinnen
Eine Veranstaltung der Katholischen Privat- Universität Linz, öffnet eine externe URL in einem neuen Fenster in Kooperation mit dem Kepler Salon