Download City of Ruins: Mourning the Destruction of Jerusalem Through by Dereck Daschke PDF

By Dereck Daschke

This psychoanalytic learn reads Jewish apocalypses as texts of mourning for the destruction of Jerusalem, arguing that the seers' reports of disturbing loss, then visions of therapeutic and restoration, all paintings to accomplish the apocalyptic therapy for historical J

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Additional resources for City of Ruins: Mourning the Destruction of Jerusalem Through Jewish Apocalypse (Biblical Interpretation Series)

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That is, the apocalypses written in the aftermath of the attacks on the Temple project a transformative healing arc, from a state of anxiety and disruption to one of unity, wholeness, and perfection. ’ 39 August Klostermann, “Ezechiel: ein Beitrag zu besserer Würdigung seiner Person und seiner Schrift,” Theologische Studien und Kritiken 50 (1877): 391–439; Edwin C. Broome, “Ezekiel’s Abnormal Personality,” JBL 65 (1946): 277–92; David J. H. Pfeiffer, History of New Testament Times with an Introduction to the Apocrypha (New York: Harper & Row, 1949), 269.

Reading the Zion Apocalypses through the psychoanalytic lens of mourning accomplishes both interpretive tasks. ”26 When gone, the idea and ideals of one’s nation, God, and vocation are subject to mourning and produce the same psychological effects associated with the loss of a loved one. 27 But the lost, loved symbol or ‘object’ is not simply abandoned. Unconsciously the loved object remains unchanged, but consciousness of the reality of the loss threatens this illusion. Reality-testing has shown that the loved object no longer exists, and it proceeds to demand that all libido shall be withdrawn from its attachments to that object.

Certainly the reputation of ‘psychological Biblical criticism’ has suffered from misguided and ill-prepared efforts by even some of the founders of the field, including Freud and his protégé Carl Jung. 1 Some would even reject outright the notion that modern, Western psychological categories could be applied to peoples of ancient cultures, or that Biblical texts are somehow amenable to psychological interpretation in the same way that a person with an actual mental life is, especially considering all of the questions of redaction, transmission, and cultural borrowing that complicate Biblical scholarship in general.

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