By Amy C. Merrill Willis
This examine of the ebook of Daniel examines the ideology of divine and human rule in Daniel's old resumes or studies present in chaps 2, 7, eight, nine, 10-12. It seeks to discover the worries that inspire the resumes and the concepts the resumes use to unravel cognitive and experiential dissonance. unfastened Ends argues that the resource of dissonance in Daniel stems no longer from failed prophecies (as has been as a rule argued), nor do the visions functionality as symbolic theodicies to handle a contradiction among divine energy and divine goodness within the face evil. The learn proposes, as a substitute, that the historic resumes handle profound contradictions relating divine strength and presence within the face of Hellenistic/Seleucid rule. those contradictions succeed in a obstacle element in Daniel 8's depiction of the desecration of the temple (typically Daniel eight is noticeable as a bad reproduction of the effective imaginative and prescient of divine energy present in Daniel 7). This hindrance of divine absence is addressed either in the imaginative and prescient of chap eight itself after which within the following visions of chaps nine, and 10-12, by using narrative (both mythological narrative and old narrative).
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Extra resources for Dissonance and the Drama of Divine Sovereignty in the Book of Daniel
V (emphasis original). 130. Hayden White, “The Narrativization of Real Events,” Critical Inquiry 7 (1991): 795; Jameson, Political Unconscious, 13. 131. This understanding of historiography runs along rails that diverge somewhat from the historiographical principle used by J. Huizinga and biblical scholars such as John Van Seters. Huizinga de¿ned historiography as “the intellectual form in 1 30 Dissonance and the Drama of Divine Sovereignty the process by which these events are made meaningful or achieve coherence that is important for my purposes.
125 Fishbane puts the process of dissonance resolution in the context of mantic reinterpretation of older oracles, a process in which overt oracles became covert and esoteric. ”126 Without denying that Daniel’s visions reinterpret older prophecies or recalculate failed prophetic calculations to create a new hermeneutic, I propose that Daniel’s apocalyptic revelations primarily reÀect and resolve cognitive dissonance through means other than those proposed by Carroll. ” Perhaps more troubling, for the purposes of this study, is the connection between dissonance and deprivation theory that Carroll and Paul Hanson assert is the causative matrix for apocalyptic forms.
141. , 20. 142. On mantic historiography and Daniel, see S. A. Kaufman, “Prediction, Prophecy and Apocalypse in the Light of New Akkadian Texts,” in Proceedings of the Sixth World Congress of Jewish Studies (ed. A. Shenan; Jerusalem: World Union of Jewish Studies, 1977), 221–28, and J. J. Finkelstein, “Mesopotamian Historiography,” in Cuneiform Studies and the History of Civilization: Proceedings of the American Philosophical Society 107 (1963): 461–72. Ironically, though Kaufman rejects the classi¿cation of the Uruk prophecy and the Dynastic prophecy as “Akkadian apocalypses,” termed by A.