By Alain Epp Weaver
Alain Epp Weaver deals a political theology of exile which envisions diaspora and go back as either quintessential dimensions of the church s witness for the shalom of the town. not like traditional perspectives, Epp Weaver insists that diaspora and go back needn't stand in irreducible competition. He explores those understandings in severe conversations with John Howard Yoder, Edward acknowledged, Karl Barth, and Daniel Boyarin. His perspectives additionally symbolize mirrored image on over a decade of dwelling and dealing between Palestinian refugees.Epp Weaver envisions the Christian church as a neighborhood in exile which needs to learn how to be theologically no longer responsible. The church in exile, he argues, needs to domesticate a receptiveness to the inbreaking of God s Spirit from past its walls.Volume three within the Polyglossia: Radical Reformation Theologies sequence.
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Extra resources for States of Exile: Visions of Diaspora, Witness, and Return (Polyglossia: Radical Reformation Theologies)
Exile is a series of portraits without names, without contexts. ” Without continuity of place, Palestinians experience no continuity of identity. ” De-centered, out of place, Palestinian life becomes one of travel without fixed destination: “Our truest reality is expressed in the way we cross over from one place to another,” Said insisted. “We are migrants and perhaps hybrids in, but not of, any situation in which we find ourselves. ” Rupture of continuity is the fate of the defeated, while the victors, the powerful, remain in place.
By denying that there was or is a “stable and autonomous” entity called “Judaism,” was Yoder calling Jews and Christians to understand themselves as members of one conversation who must learn from one another what it means to be Israel? Or was he denying the normativity of rabbinic Judaism only to assert as normative a Judaism that proclaims Jesus as Lord, dispensing with as theologically insignificant any aspects of rabbinic 15 Judaism that did not mirror the marks of free church Christianity?
However, one must grant that Yoder was silent about the positive theological significance of the Mishna and the entire textual tradition of rabbinic Judaism, a silence that understandably creates worries about those traditions being dislocated in Yoder’s revisionist work. Monological Reading of Scripture? Cartwright’s and Ochs’s concerns about Yoder’s understanding of rabbinic Judaism relate to their fear that Yoder, with his strong emphasis on the exilic motif within Scripture, engaged in what they call a “monological” hermeneutic that failed to do justice to the multivocality of the biblical text.