Abstract Biblical trauma studies strongly emphasize that texts and traditions that eventually formed the Hebrew Bible helped both the authors and the (former) “readers” to cope with catastrophic events. This approach, however, leads to side-lining other functions of biblical texts, for instance the extent to which biblical texts were used and transmitted not only to “heal” but also to “wound” the collectivity, namely to shape the collective identity of ancient Israel and early Judaism as profoundly damaged. The perspective of cultural trauma studies may help us to go beyond the “healing hermeneutics.” The present article aims to understand how the psalms of communal lament in Books II and III of the Psalter contributed to make the collective trauma of the Babylonian attack become Yehud’s cultural trauma during the Persian period. It suggests that by building and transmitting a coherent metanarrative of the catastrophe and through the communal laments’ dramatic images and metaphors, the redactors of these portions of the Psalter made sure that during the Persian period the people of Israel in the province of Yehud would be wounded by their ancestors’ pain.
{"title":"From Healing to Wounding: The Psalms of Communal Lament and the Shaping of Yehud’s Cultural Trauma","authors":"Danilo Verde","doi":"10.1515/opth-2022-0208","DOIUrl":"https://doi.org/10.1515/opth-2022-0208","url":null,"abstract":"Abstract Biblical trauma studies strongly emphasize that texts and traditions that eventually formed the Hebrew Bible helped both the authors and the (former) “readers” to cope with catastrophic events. This approach, however, leads to side-lining other functions of biblical texts, for instance the extent to which biblical texts were used and transmitted not only to “heal” but also to “wound” the collectivity, namely to shape the collective identity of ancient Israel and early Judaism as profoundly damaged. The perspective of cultural trauma studies may help us to go beyond the “healing hermeneutics.” The present article aims to understand how the psalms of communal lament in Books II and III of the Psalter contributed to make the collective trauma of the Babylonian attack become Yehud’s cultural trauma during the Persian period. It suggests that by building and transmitting a coherent metanarrative of the catastrophe and through the communal laments’ dramatic images and metaphors, the redactors of these portions of the Psalter made sure that during the Persian period the people of Israel in the province of Yehud would be wounded by their ancestors’ pain.","PeriodicalId":42436,"journal":{"name":"Open Theology","volume":"8 1","pages":"345 - 361"},"PeriodicalIF":0.5,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44372492","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract This essay marks the start of a bold reorientation of a philosophical vision of the author: where the texts of the Christian theological tradition once served as point of reference, it is now the experience of trauma that guides the phenomenological investigation – specifically, the trauma of illness, separation, the death of a child, natural disaster, and the pandemic. These experiences, which befall me without rhyme or reason, open up a new field that has hitherto remained unthought by – and indeed unthinkable to – the phenomenological tradition: extra-phenomenality. As extra-phenomenal, a trauma is neither infra-phenomenal (preparing phenomenality) nor supra-phenomenal (overflowing phenomenality), but rather denotes the destruction of all possible categories of synthesis or horizons of phenomenalization: it is properly speaking outside of lived-experience both in that it cannot be lived through by the traumatized subject in conscious experience as well as making all subsequent lived-experiences impossible. Yet, existence nevertheless persists in this crisis: it is thus not a question of attempting to escape it, or pursuing the restauration of a previous state; but rather of a different way of being there. In this way, trauma reminds us of the very essence of our humanity as a continued transformation.
{"title":"Outside Phenomenology?","authors":"Emma Falque","doi":"10.1515/opth-2022-0211","DOIUrl":"https://doi.org/10.1515/opth-2022-0211","url":null,"abstract":"Abstract This essay marks the start of a bold reorientation of a philosophical vision of the author: where the texts of the Christian theological tradition once served as point of reference, it is now the experience of trauma that guides the phenomenological investigation – specifically, the trauma of illness, separation, the death of a child, natural disaster, and the pandemic. These experiences, which befall me without rhyme or reason, open up a new field that has hitherto remained unthought by – and indeed unthinkable to – the phenomenological tradition: extra-phenomenality. As extra-phenomenal, a trauma is neither infra-phenomenal (preparing phenomenality) nor supra-phenomenal (overflowing phenomenality), but rather denotes the destruction of all possible categories of synthesis or horizons of phenomenalization: it is properly speaking outside of lived-experience both in that it cannot be lived through by the traumatized subject in conscious experience as well as making all subsequent lived-experiences impossible. Yet, existence nevertheless persists in this crisis: it is thus not a question of attempting to escape it, or pursuing the restauration of a previous state; but rather of a different way of being there. In this way, trauma reminds us of the very essence of our humanity as a continued transformation.","PeriodicalId":42436,"journal":{"name":"Open Theology","volume":"8 1","pages":"315 - 330"},"PeriodicalIF":0.5,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47630841","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Ann M. Letourneau, E. De Doncker, Olivier Roy-Turgeon
Abstract This article investigates the list of items of dress worn by the daughters Zion in Isa 3:18–23, as they are simultaneously stripped of them. It considers the poetic aspects of this list before turning to specific items, both jewelry and clothing, worn by the daughters in verses 18 and 22. These objects contribute to the complex characterization of the daughters Zion, as it poetically brings together a thick array of aesthetic, religious and traumatic meanings, and experiences.
{"title":"A Parade of Adornments (Isa 3:18–23): Daughters Zion in the Light of Gender and Material Culture Studies","authors":"Ann M. Letourneau, E. De Doncker, Olivier Roy-Turgeon","doi":"10.1515/opth-2022-0219","DOIUrl":"https://doi.org/10.1515/opth-2022-0219","url":null,"abstract":"Abstract This article investigates the list of items of dress worn by the daughters Zion in Isa 3:18–23, as they are simultaneously stripped of them. It considers the poetic aspects of this list before turning to specific items, both jewelry and clothing, worn by the daughters in verses 18 and 22. These objects contribute to the complex characterization of the daughters Zion, as it poetically brings together a thick array of aesthetic, religious and traumatic meanings, and experiences.","PeriodicalId":42436,"journal":{"name":"Open Theology","volume":"8 1","pages":"445 - 459"},"PeriodicalIF":0.5,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48924952","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract This article applies a historical-contextualist approach to analyzing the Joseph sūra of the Qur’an. It first explores the theoretical framework of this study and introduces the historical-contextualist methodology employed and then provides a brief explanation of the Qur’anic account of the story of Joseph. The Joseph sūra is analyzed in light of the context of its revelation and the use it makes of fundamental Qur’anic teachings. This article demonstrates that the revelation of the sūra of Joseph was closely related to the sociopolitical context in which Muhammad and the Muslims lived, and that the sūra highlights several fundamental theological teachings of the Qur’an, including God’s unity and omnipotence, revelation and prophethood, and the afterlife, all themes emphasized in earliest sūras of the Qur’an including those revealed before the Joseph sūra.
{"title":"A Historical-Contextualist Approach to the Joseph Chapter of the Qur’an","authors":"Ali Akbar","doi":"10.1515/opth-2022-0213","DOIUrl":"https://doi.org/10.1515/opth-2022-0213","url":null,"abstract":"Abstract This article applies a historical-contextualist approach to analyzing the Joseph sūra of the Qur’an. It first explores the theoretical framework of this study and introduces the historical-contextualist methodology employed and then provides a brief explanation of the Qur’anic account of the story of Joseph. The Joseph sūra is analyzed in light of the context of its revelation and the use it makes of fundamental Qur’anic teachings. This article demonstrates that the revelation of the sūra of Joseph was closely related to the sociopolitical context in which Muhammad and the Muslims lived, and that the sūra highlights several fundamental theological teachings of the Qur’an, including God’s unity and omnipotence, revelation and prophethood, and the afterlife, all themes emphasized in earliest sūras of the Qur’an including those revealed before the Joseph sūra.","PeriodicalId":42436,"journal":{"name":"Open Theology","volume":"8 1","pages":"331 - 344"},"PeriodicalIF":0.5,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44354128","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract This article examines early Jewish ideas of virtue that are usually ignored in presentations of the history of virtue discourse. We analyze the use of the Greek term ἀρετή in the Apocrypha of the Septuagint; all the occurrences of the term are in texts that were originally composed in Greek. We argue that the discussion on virtues – ideal human qualities and ways of living – in the Apocrypha has three thematic foci: (1) training, (2) courage, and (3) suffering and its postmortem rewards. Virtue prepares one to live well, encounter grave difficulties and even death with courage, and, finally, earn eternal life. We argue that it is implicit that virtuous Jews surpass, in ways that differ depending on the text, their more-or-less openly Greek antagonists who fail the virtue ideals that they would culturally be expected to uphold. Through their words and deeds, the exemplary Jews demonstrate that true virtue comes from a steadfast commitment to the Jewish tradition and the Mosaic law. Being a good Jew involves training that manifests itself in various desirable traits, but it also means acknowledging the divinity of the Jewish law as the basis of both the good life and the postmortem consequences of virtue.
{"title":"Good Life, Brave Death, and Earned Immortality: Features of a Neglected Ancient Virtue Discourse","authors":"S. Yli-Karjanmaa, Elisa Uusimäki","doi":"10.1515/opth-2022-0207","DOIUrl":"https://doi.org/10.1515/opth-2022-0207","url":null,"abstract":"Abstract This article examines early Jewish ideas of virtue that are usually ignored in presentations of the history of virtue discourse. We analyze the use of the Greek term ἀρετή in the Apocrypha of the Septuagint; all the occurrences of the term are in texts that were originally composed in Greek. We argue that the discussion on virtues – ideal human qualities and ways of living – in the Apocrypha has three thematic foci: (1) training, (2) courage, and (3) suffering and its postmortem rewards. Virtue prepares one to live well, encounter grave difficulties and even death with courage, and, finally, earn eternal life. We argue that it is implicit that virtuous Jews surpass, in ways that differ depending on the text, their more-or-less openly Greek antagonists who fail the virtue ideals that they would culturally be expected to uphold. Through their words and deeds, the exemplary Jews demonstrate that true virtue comes from a steadfast commitment to the Jewish tradition and the Mosaic law. Being a good Jew involves training that manifests itself in various desirable traits, but it also means acknowledging the divinity of the Jewish law as the basis of both the good life and the postmortem consequences of virtue.","PeriodicalId":42436,"journal":{"name":"Open Theology","volume":"8 1","pages":"297 - 314"},"PeriodicalIF":0.5,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46026288","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract This article aims to present the specificities associated with the Hindu liminal phase and the sacred associated with death through an ethnographic account of the death rituals of the Hindu Saryuparin Brahmin community. Through this ethnographic account, the author argues against a uniform liminal phase across different cultures by bringing to the fore aspects specific to the Hindu liminal phase in death. This aids in analyzing the Hindu cosmogenic world and the movement of the deceased’s “pret” or “ghost” within the same during the liminal phase. Building a connect between the liminal and the sacred in Hinduism, the author further discusses how the sacred is understood in terms of purity/impurity and life/death through death rituals. While exploring the sacred, the author contests the classical understanding of the sacred within the religious realm and presents its contextual nature by discussing the “context-based sacred.” This article is divided into three sections: (1) death rituals in the Hindu Brahminic tradition, (2) deconstructing the “liminal” in death in Hinduism, and (3) understanding the “sacred” associated with death in Hinduism.
{"title":"Exploring the “Liminal” and “Sacred” Associated with Death in Hinduism through the Hindu Brahminic Death Rituals","authors":"Khyati Tripathi","doi":"10.1515/opth-2022-0224","DOIUrl":"https://doi.org/10.1515/opth-2022-0224","url":null,"abstract":"Abstract This article aims to present the specificities associated with the Hindu liminal phase and the sacred associated with death through an ethnographic account of the death rituals of the Hindu Saryuparin Brahmin community. Through this ethnographic account, the author argues against a uniform liminal phase across different cultures by bringing to the fore aspects specific to the Hindu liminal phase in death. This aids in analyzing the Hindu cosmogenic world and the movement of the deceased’s “pret” or “ghost” within the same during the liminal phase. Building a connect between the liminal and the sacred in Hinduism, the author further discusses how the sacred is understood in terms of purity/impurity and life/death through death rituals. While exploring the sacred, the author contests the classical understanding of the sacred within the religious realm and presents its contextual nature by discussing the “context-based sacred.” This article is divided into three sections: (1) death rituals in the Hindu Brahminic tradition, (2) deconstructing the “liminal” in death in Hinduism, and (3) understanding the “sacred” associated with death in Hinduism.","PeriodicalId":42436,"journal":{"name":"Open Theology","volume":"8 1","pages":"503 - 519"},"PeriodicalIF":0.5,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49616178","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract This article critically explores the question of how the image and metaphor of the Trinitarian divine dance could enhance the dialogue between theology and dance. Could this metaphor actually be a source of said dialogue? Does this idea of the Trinitarian dance really do justice either to the divine mystery of the Trinity or to dance itself? If we would like to go beyond metaphor, what further approach would be necessary? This article examines how different authors (e.g., C. S. Lewis, Paul S. Fiddes, and Catherine M. LaCugna) have used the image or metaphor of dance to describe the perichōrēsis within the Trinity as well as the creation’s perichoretic participation. This article concludes the survey by pointing out that contemporary usages of the Trinitarian dance metaphor are participating in European Christianity’s longstanding bias against dance, no matter how much they appear to appreciate it on the surface. The bias is related to Christianity’s ambivalent attitude toward the human body, despite its foundational belief that the Word became flesh. Therefore, a call to bring the lens of dance into Christian theology should be taken as nothing less than a call to eliminate this bias against the human body itself.
{"title":"Beyond Metaphor: The Trinitarian Perichōrēsis and Dance","authors":"R. Hikota","doi":"10.1515/opth-2022-0192","DOIUrl":"https://doi.org/10.1515/opth-2022-0192","url":null,"abstract":"Abstract This article critically explores the question of how the image and metaphor of the Trinitarian divine dance could enhance the dialogue between theology and dance. Could this metaphor actually be a source of said dialogue? Does this idea of the Trinitarian dance really do justice either to the divine mystery of the Trinity or to dance itself? If we would like to go beyond metaphor, what further approach would be necessary? This article examines how different authors (e.g., C. S. Lewis, Paul S. Fiddes, and Catherine M. LaCugna) have used the image or metaphor of dance to describe the perichōrēsis within the Trinity as well as the creation’s perichoretic participation. This article concludes the survey by pointing out that contemporary usages of the Trinitarian dance metaphor are participating in European Christianity’s longstanding bias against dance, no matter how much they appear to appreciate it on the surface. The bias is related to Christianity’s ambivalent attitude toward the human body, despite its foundational belief that the Word became flesh. Therefore, a call to bring the lens of dance into Christian theology should be taken as nothing less than a call to eliminate this bias against the human body itself.","PeriodicalId":42436,"journal":{"name":"Open Theology","volume":"8 1","pages":"50 - 63"},"PeriodicalIF":0.5,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45560202","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract What could it mean to think “after the theological turn”? This article proposes one possible answer by reframing the theological turn in light of the way in which Paul’s kenosis serves as a metaphor for deconstruction in a variety of continental philosophers who are all nevertheless hostile to overt theologising. Tracking this notion through the history of theology and philosophy, the article argues that it has been philosophically appropriated so as to indicate the point within the Christian theological complex that constitutes its fatal agent by setting in motion Christianity’s own self-deconstruction or de-theologisation. This dynamic, which implies that every engagement with theology ultimately carries itself outside of theology proper, will then allow the article to reconceive the gesture operated by phenomenology’s theological turn: in their right turn towards theology, the philosopher must be careful not to simply remain stuck there, for it only serves their investigation insofar as this engagement is precisely what allows them to turn away from “the theological,” or for phenomenology de-theologise itself. By drawing out the kenotic motif in contemporary continental philosophy and connecting it to phenomenology’s theological turn, the article thus argues that what is needed now is a deconstruction of the theological turn. This can be accomplished by way of what the article proposes to call a “phenomenology of kenosis”: namely, a phenomenology that starts from theology (Paul’s notion of kenosis), precisely so as to move beyond it (to de-theologise itself).
{"title":"Towards a Phenomenology of Kenosis: Thinking after the Theological Turn","authors":"Nikolaas Cassidy‐Deketelaere","doi":"10.1515/opth-2022-0201","DOIUrl":"https://doi.org/10.1515/opth-2022-0201","url":null,"abstract":"Abstract What could it mean to think “after the theological turn”? This article proposes one possible answer by reframing the theological turn in light of the way in which Paul’s kenosis serves as a metaphor for deconstruction in a variety of continental philosophers who are all nevertheless hostile to overt theologising. Tracking this notion through the history of theology and philosophy, the article argues that it has been philosophically appropriated so as to indicate the point within the Christian theological complex that constitutes its fatal agent by setting in motion Christianity’s own self-deconstruction or de-theologisation. This dynamic, which implies that every engagement with theology ultimately carries itself outside of theology proper, will then allow the article to reconceive the gesture operated by phenomenology’s theological turn: in their right turn towards theology, the philosopher must be careful not to simply remain stuck there, for it only serves their investigation insofar as this engagement is precisely what allows them to turn away from “the theological,” or for phenomenology de-theologise itself. By drawing out the kenotic motif in contemporary continental philosophy and connecting it to phenomenology’s theological turn, the article thus argues that what is needed now is a deconstruction of the theological turn. This can be accomplished by way of what the article proposes to call a “phenomenology of kenosis”: namely, a phenomenology that starts from theology (Paul’s notion of kenosis), precisely so as to move beyond it (to de-theologise itself).","PeriodicalId":42436,"journal":{"name":"Open Theology","volume":"8 1","pages":"128 - 152"},"PeriodicalIF":0.5,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46072779","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract To better understand how a particular community understands its story, we look at the philosophy, aesthetics, and historical–cultural contexts of those who have written its history. This article analyses an example of colonial era historiography entitled The Progress of Dogma written by Scottish evangelical theologian James Orr. It critically evaluates how Orr’s historiographical approach is at once an asset and a liability for evangelical Christians in the postcolonial era. Orr argued for the cohesiveness and continuity of historical orthodox doctrine, particularly as it stood over against the liberal, deconstructive approaches that were gaining traction in his day. In this sense, Orr’s work may be considered an asset to evangelical Christians today as they attempt to defend a foundationalist reading of history over against that of postfoundational philosophers such as Michel Foucault. There is a concern, however, with Orr’s adaptation of the historical methodology presented by GWF Hegel. This dialectical, linear approach has had a disastrous effect on the evangelical interpretation of doctrinal history. Rich traditions have been ignored or lost, Eurocentrism has prevailed, and many Christians whose home or origin is in the Global South continue to struggle with what they perceive as the residue of the colonial enterprise. This article argues that Evangelical historiography must be reconstructed. In the conclusion, new lines of enquiry are presented that may allow evangelicals to affirm the historical cohesiveness and continuity of their doctrine, while at the same time giving serious consideration to postcolonial sensibilities.
{"title":"Evangelical Historiography in the Colonial and Postcolonial Eras","authors":"David Clark","doi":"10.1515/opth-2022-0218","DOIUrl":"https://doi.org/10.1515/opth-2022-0218","url":null,"abstract":"Abstract To better understand how a particular community understands its story, we look at the philosophy, aesthetics, and historical–cultural contexts of those who have written its history. This article analyses an example of colonial era historiography entitled The Progress of Dogma written by Scottish evangelical theologian James Orr. It critically evaluates how Orr’s historiographical approach is at once an asset and a liability for evangelical Christians in the postcolonial era. Orr argued for the cohesiveness and continuity of historical orthodox doctrine, particularly as it stood over against the liberal, deconstructive approaches that were gaining traction in his day. In this sense, Orr’s work may be considered an asset to evangelical Christians today as they attempt to defend a foundationalist reading of history over against that of postfoundational philosophers such as Michel Foucault. There is a concern, however, with Orr’s adaptation of the historical methodology presented by GWF Hegel. This dialectical, linear approach has had a disastrous effect on the evangelical interpretation of doctrinal history. Rich traditions have been ignored or lost, Eurocentrism has prevailed, and many Christians whose home or origin is in the Global South continue to struggle with what they perceive as the residue of the colonial enterprise. This article argues that Evangelical historiography must be reconstructed. In the conclusion, new lines of enquiry are presented that may allow evangelicals to affirm the historical cohesiveness and continuity of their doctrine, while at the same time giving serious consideration to postcolonial sensibilities.","PeriodicalId":42436,"journal":{"name":"Open Theology","volume":"8 1","pages":"428 - 444"},"PeriodicalIF":0.5,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47555585","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract Cultural trauma theory provides a framework for studying the socio-cultural process which takes place between an event and its (socially accepted) representation. This article will apply the process-oriented approach of cultural trauma theory to studying biblical narratives of the Babylonian conquest of Jerusalem, focusing in particular on the destruction and pillage of the temple. The comparison of the various accounts of the Babylonian conquest of Jerusalem, and of their different versions transmitted in Hebrew and in Greek, reveals that the memory of this event was by no means unified and developed over a longer period of time. Discussing passages from 2 Kgs 24–25 and their parallels in the book of Jeremiah, this article will argue that the devastation of the temple of Jerusalem, which is often regarded as a major traumatizing event in the history of ancient Judah, became remembered as such only as the result of a longer process.
{"title":"The Fall of Jerusalem: Cultural Trauma as a Process","authors":"Sonja Ammann","doi":"10.1515/opth-2022-0212","DOIUrl":"https://doi.org/10.1515/opth-2022-0212","url":null,"abstract":"Abstract Cultural trauma theory provides a framework for studying the socio-cultural process which takes place between an event and its (socially accepted) representation. This article will apply the process-oriented approach of cultural trauma theory to studying biblical narratives of the Babylonian conquest of Jerusalem, focusing in particular on the destruction and pillage of the temple. The comparison of the various accounts of the Babylonian conquest of Jerusalem, and of their different versions transmitted in Hebrew and in Greek, reveals that the memory of this event was by no means unified and developed over a longer period of time. Discussing passages from 2 Kgs 24–25 and their parallels in the book of Jeremiah, this article will argue that the devastation of the temple of Jerusalem, which is often regarded as a major traumatizing event in the history of ancient Judah, became remembered as such only as the result of a longer process.","PeriodicalId":42436,"journal":{"name":"Open Theology","volume":"8 1","pages":"362 - 371"},"PeriodicalIF":0.5,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42931796","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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