example where Greenough’s work reaches the climax of its poignancy. The identification of Jesus as a victim of sexual violence is entirely convincing and holds importance for Christians who can resonate with such experiences, even if there are limitations with such an approach which Greenough acknowledges (p. 69). Nevertheless, these fresh interpretations and interrogations of these scriptural passages from Greenough are urgently welcome, although they may seem controversial and unsolicited to those who wish to be blind to the fact that such pressing issues are sitting idle in scripture. Rightly, Greenough pre-empts criticisms of anachronism in his work. To talk of hegemonic masculinity and sexual violence against biblical men could easily be understood as imposing modern terminology onto ancient literature. Would men of the ancient world have recognised that the events recorded (or devised) in the Bible were sexually violent? Greenough argues that it is actually quite fitting to talk of hegemonic masculinity and sexual violence against men in the Bible for it is as much at play in the biblical texts as it is in modern society today (p. 35). For example, there is a prowess of sexuality and masculinity when a man is voluntarily naked in the Bible, but involuntary nakedness is a shameful and vulnerable existence seen by the likes of prophets (pp. 35–39). Likewise, there was a power associated with penetration in the ancient world (p. 24) which I suspect still lingers in more implicit forms today. Greenough uses these examples as a defence of using the term hegemonic masculinity for ancient and modern cultures. As such, he rightly demonstrates that these terms of modern masculinity studies still hold great relevance for ancient biblical texts, rendering them even more poignant for religious readers of scripture today who have experienced sexual violence. The interdisciplinary methodology employed by Greenough result in an effective ‘holistic’ (p. 3) approach to these issues, where a breadth of material including theological interpretations, social and psychological findings, and national statistics and laws are used. As such, this book is essential reading not only for all those working in the fields of biblical and theological masculinity studies, but also those committed to studying rape and sexual violence in society. With profound theological sensitivity and insight, as well as contemporary relevance for modern social and cultural thinking, Greenough’s work should be of interest to many. He offers recognition of the infused cultural impact of religious and biblical thinking and how it has shaped our perceptions of sexual violence against men. Most importantly, however, this book becomes an invaluable resource for how we might unlearn such misconceptions for the sake of all people, including men and women.

中文翻译：

---

书评：在澳大利亚读大书：令人不安的订婚

格里诺的作品达到高潮的例子。将耶稣认定为性暴力的受害者是完全令人信服的，并且对于能够与这种经历产生共鸣的基督徒来说具有重要意义，即使格里诺承认这种方法存在局限性（第 69 页）。然而，这些来自格里诺的圣经段落的新解释和审讯是迫切欢迎的，尽管对于那些希望对这些紧迫问题在圣经中闲置的事实视而不见的人来说，它们似乎是有争议的和不请自来的。正确地，格里诺在他的作品中先发制人地批评了时代错误。谈论霸权男子气概和针对圣经男性的性暴力很容易被理解为将现代术语强加于古代文学。古代世界的人会认识到圣经中记录（或设计）的事件是性暴力吗？格里诺认为，在圣经中谈论霸权男子气概和针对男性的性暴力实际上是非常合适的，因为它在圣经文本中的作用与在当今现代社会中的作用一样多（第 35 页）。例如，当一个男人在圣经中自愿裸体时，有一种性欲和阳刚之气的威力，但在先知之类的人看来，非自愿的裸体是一种可耻和脆弱的存在（第 35-39 页）。同样，古代世界有一种与渗透相关的力量（第 24 页），我怀疑它今天仍然以更隐含的形式存在。格里诺用这些例子来为古代和现代文化使用霸权男子气概这个词辩护。像这样，他正确地表明，现代男性气质研究的这些术语仍然与古代圣经文本具有很大的相关性，这使得它们对于今天经历过性暴力的宗教圣经读者来说更加尖锐。格里诺采用的跨学科方法为这些问题提供了一种有效的“整体”（第 3 页）方法，其中使用了广泛的材料，包括神学解释、社会和心理学发现以及国家统计数据和法律。因此，这本书不仅适合所有从事圣经和神学男性气质研究的人，而且适合那些致力于研究社会中的强奸和性暴力的人。具有深刻的神学敏感性和洞察力，以及与现代社会和文化思想的当代相关性，许多人应该对格里诺的工作感兴趣。他承认宗教和圣经思想所带来的文化影响，以及它如何塑造了我们对男性性暴力的看法。然而，最重要的是，这本书成为了我们如何为了所有人（包括男人和女人）消除这些误解的宝贵资源。