Shame and Prophecy: Approaches Past and Present

Stiebert, Johanna

doi:10.1163/156851500750096345

Cited by 7 publications

(2 citation statements)

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“…They would damage their community's honour if they committed a sin. Stiebert's (2000) opinion revealed that shame is widely discussed in both the psychological literature (as opposed to guilt) and social anthropology (its relation to honour is associated primarily with women and the loss of public status).…”

Section: Shame On Societymentioning

confidence: 99%

From social shame to spiritual shame: On the rite of confession of guilt and sin in Toraja

Rumbi¹,

Weismann

Ronda

et al. 2022

HTS Teologiese Studies / Theological Studies

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This study examines the shame that drives the rite of confession of guilt and sin in the Toraja tradition and then dialogues with the Christian faith. In this study, a qualitative research method was used with an ethnographic approach. Observations and interviews were conducted with figures who knew the topic. The results show that Toraja people experience collective shame when community members commit moral violations. A sense of shame before others or social shame is felt. However, spiritual shame is an aspect that cannot be ignored. Behind the social violations, there are efforts to interpret the relationship with God (Toraja language, Puang Matua), which needs to be brought back to lead people to repentance.Contribution: This article combines tradition and theology, particularly missional and contextual theology. The results of this study are expected to increase the efforts of each respondent to interpret God in every social violation committed to lead people to repentance.

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Section: Shame On Societymentioning

confidence: 99%

From social shame to spiritual shame: On the rite of confession of guilt and sin in Toraja

Rumbi¹,

Weismann

Ronda

et al. 2022

HTS Teologiese Studies / Theological Studies

View full text Add to dashboard Cite

show abstract

“…Leung Lai 2004) or what biblical metaphors are meant to connote or to evoke in their readers. Shame is an example of an emotional and social biblical phenomenon that could benefit from this kind of integrative research (e.g., Bechtel 1991; Stiebert 2000; 2002; Haddox 2011; Moon 2015; Hadjiev 2016; cf. Kollareth, Fernandez-Dols, and Russell 2018).…”

Section: Metaphor Studies and The Hebrew Bible Since 1980mentioning

confidence: 99%

Metaphor Research and the Hebrew Bible

Lancaster

2021

Currents in Biblical Research

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This article provides an overview of metaphor theories and research on their own terms, as well as their use in Hebrew Bible (HB) studies. Though metaphor studies in the HB have become increasingly popular, they often draw upon a limited or dated subset of metaphor scholarship. The first half of this article surveys a wide variety of metaphor scholarship from the humanities (philosophical, poetic, rhetorical) and the sciences (e.g., conceptual metaphor theory), beginning with Aristotle but focusing on more recent developments. The second half overviews studies of metaphor in the HB since 1980, surveying works focused on theory and method; works focused on specific biblical books or metaphor domains; and finally noting current trends and suggesting areas for future research.

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Shameful Ambivalences: Dimensions of Rabbinic Shame

Crane

2011

AJS Rev.

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According to a ninth-century midrash, God asks the wicked of the world why they did not come closer to God. Each person responds, “I was so steeped in my wickedness that I was ashamed.” Too ashamed, it seems, to muster sufficient courage to admit failures, change behaviors, and move closer—ritually if not spiritually—to God, and so they wallowed deeper into wickedness. Had these people not been so wicked, their shame might have spurred a return to God. A few centuries later, Moses Maimonides prefaces his introductory remarks to theMishneh Torahwith a quotation from Psalms: “Then I would not be ashamed when I regard all Your commandments.” This verse, coming after and completing the psalmist's prayer, “Would that my ways were firm in keeping your laws,” suggests that between action and complete lawfulness shamefulness exists. It is unclear whether the shamefulness Maimonides speaks of inspires fidelity to the law or impinges it. Either way, shame precedes (seeing) the law both lexicographically and phenomenologically. Before lawfulness, shame facilitates both regard of self as well as regard of notions of uprightness and of wickedness. At least according to these two sources, shame intertwines self-consciousness with self-evaluation; it mixes a sense of dark depths with a notion of ascent toward righteousness. Shame breeds inwardness and otherness, and can debilitate as well as empower. In short, shame simultaneously damns and redeems.

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Shame and Prophecy: Approaches Past and Present

Cited by 7 publications

References 0 publications

From social shame to spiritual shame: On the rite of confession of guilt and sin in Toraja

From social shame to spiritual shame: On the rite of confession of guilt and sin in Toraja

Metaphor Research and the Hebrew Bible

Shameful Ambivalences: Dimensions of Rabbinic Shame

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