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15 - War Violence in Hosea, Amos, and Nahum

from Part III - Prophetic Ethics

Published online by Cambridge University Press:  05 February 2021

C. L. Crouch
Affiliation:
Fuller Theological Seminary, California
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Summary

With few historical exceptions, it has been men who have initiated and fought in wars. Women keep the home fires burning, unless the fight reaches the home front, in which case they could become victims or casualties. With such historical tendencies acknowledged, the days of two clearly delineated, uniformed armies lining up and charging at each other are largely past, yielding to forms of combat where the distinction between combatant and civilian is often ambiguous. These changes have increased the dangers of war for women and children. While they still rarely fight in combat, they are often in the line of fire and may be viewed as legitimate collateral damage or as enemies to be conquered.

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Publisher: Cambridge University Press
Print publication year: 2021

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References

Further Reading

Cosgrove, S.The Absent State: Teen Mothers and New Patriarchal Forms of Gender Subordination in the Democratic Republic of Congo.” Pages 158–70 in Gender Violence in Peace and War: States of Complicity. Edited by Sanford, V., Stefatos, K., and Salvi, C. M.. New Brunswick: Rutgers, 2016.Google Scholar
Gaca, K. L.Girls, Women, and the Significance of Sexual Violence in Ancient Warfare.” Pages 7388 in Sexual Violence in Conflict Zones: From the Ancient World to the Era of Human Rights. Edited by Heineman, E. D.. Philadelphia: University of Pennsylvania, 2011.Google Scholar
Keefe, A. A.Family Metaphors and Social Conflict in Hosea.” Pages 113–28 in Writing and Reading War: Rhetoric, Gender, and Ethics in Biblical and Modern Contexts. Edited by Kelle, B. E. and Ames, F. R.. Atlanta: Society of Biblical Literature, 2008.Google Scholar
Kruger, P. A.Mothers and their Children as Victims in War: Amos 1:13 against the Background of the Ancient Near East.” OTE 29 (2016): 100–15.Google Scholar
Mills, M.Divine Violence in the Book of Amos.” Pages 153–79 in The Aesthetics of Violence in the Prophets. Edited by O’Brien, J. M. and Franke, C.. New York: T&T Clark, 2010.Google Scholar
O’Brien, J. M.Violent Pictures, Violent Cultures: The ‘Aesthetics of Violence’ in Contemporary Film and in Ancient Prophetic Texts.” Pages 112–30 in The Aesthetics of Violence in the Prophets. Edited by O’Brien, J. M. and Franke, C.. New York: T&T Clark, 2010.Google Scholar
Sharp, C. J.Hewn by the Prophet: An Analysis of Violence and Sexual Transgression in Hosea with Reference to the Homiletical Aesthetics of Jeremiah Wright.” Pages 5071 in The Aesthetics of Violence in the Prophets. Edited by O’Brien, J. M. and Franke, C.. New York: T&T Clark, 2010.Google Scholar
Sjoberg, L.The Inseparability of Gender Hierarchy, the Just War Tradition, and Authorizing War.” Pages 8196 in Just War: Authority, Tradition, and Practice. Edited by Lang, A. F., O’Driscoll, C., and Williams, J.. Washington, D.C.: Georgetown University Press, 2013.Google Scholar

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