By Daniel Smith-Christopher
The Christian church keeps to hunt moral and religious versions from the interval of Israel's monarchy and has kept away from the gravity of the Babylonian exile. in contrast culture, the writer argues that the interval of concentration for the canonical building of biblical concept is exactly the exile. the following the voices of dissent arose and articulated phrases of fact within the context of failed energy.
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Extra info for A Biblical Theology of Exile (Overtures to Biblical Theology)
55 Working with Asian peasants, Scott came to understand that there was a significant difference between the outward declarations and language of subordinate peoples and the private discussions. He refers to the latter as the "hidden transcript" as opposed to the "public" transcript: "the 54. , 199. 55. , 20,23. " 57 Part of the way forward, I would argue, is to reread texts associated with the Babylonian exile with the presumption of resistance, but not necessarily a resistance based on nationalist aspiration, even if this was not entirely absent.
Persian policies elsewhere. "26 Ska further suggests that Persian "authorization" of Hebrew pentateuchal writings would seem odd, given the hints here and there of negative attitudes toward Persian rule—what Scott would call a "hidden transcript" of complaint against imperial authority. Why do there remain such obviously negative views expressed in Scripture toward Persian rule? Resistance in the Persian Period The "Persian authorization" theory is not dissimilar to the assumption of most scholars of the twentieth century that Jewish attitudes toward Persian rule were generally compliant, indeed grateful.
Such attempts to define static categories is typically pilloried in recent literature as "essentialism," that is, forcing people into a list of traits ("museumed identities") that individuals more or less align with depending on how "genuine" their cultural and ethnic identities are thought to be. In short, the normative state is always an assumption. But hybridity and exilic existence, not to mention refugee identities, raise serious problems. If people cannot be divided into "national ethnicities" as clear categories, and thus matched to "legitimate homelands," 42.