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2. See L. White, Jr, 'The Historical Roots of Our Ecological Crisis', Science 155 (1967), pp. 1203-1207, for an example of the links forged between the basis of current ecological concerns and the Genesis text. g. G. von Rad, Genesis [Philadelphia: Westminster Press, 1972]; C. Westermann, Creation [Philadelphia: Fortress Press, 1974]; J. Barr, 'Man and Nature: The Ecological Controversy in the Old Testament', BJRL 55 [1972-73], pp. 9-32). 3. M. Bal, 'Sexuality, Sin and Sorrow. The Emergence of the Female Character (A Reading of Genesis 1-3)', Poetics Today 6 (1985), pp.
The whole tradition of the exegesis of the Genesis text has developed by way of the exploitation of the gaps, the hints, the allusions in the text itself, as the text has been addressed to an endless series of presents. The history of interpretation demonstrates both the variety of interpretations and the ways in which they continue to arise out of the text. From ancient Israel until the present, major facets of human life and fundamental human relationships have been informed by this biblical text as reflected in the history of its interpretation.
E. Schiissler, Bread not Stone: The Challenge of Feminist Biblical Interpretation (Boston: Beacon Press, 1984); idem, 'The Ethics of Interpretation: DeCentering Biblical Scholarship', JBL 107 (1988), pp. 3-17. 23. McKnight writes that criticism should 'view literature in terms of readers and their values, attitudes and responses' (Bible, p. 15). 24. Michael Fishbane's analysis of the patterns in Genesis (Texts and Texture of Selected Biblical Readings [New York: Schocken Books, 1979], pp. 1-39) runs very close to the patterned rabbinic reading found in, for example, the first chapter of Genesis Rabbah.