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This powerful collection of essays focuses on the representation of
God in the Book of Ezekiel. With topics spanning across projections
of God, through to the implications of these creations, the
question of the divine presence in Ezekiel is explored. Madhavi
Nevader analyses Divine Sovereignty and its relation to creation,
while Dexter E. Callender Jnr and Ellen van Wolde route their
studies in the image of God, as generated by the character of
Ezekiel. The assumption of the title is then inverted, as Stephen
L. Cook writes on 'The God that the Temple Blueprint Creates',
which is taken to its other extreme by Marvin A. Sweeney in his
chapter on 'The Ezekiel that God Creates', and finds a nice
reconciliation in Daniel I. Block's chapter, 'The God Ezekiel Wants
Us to Meet.' Finally, two essays from Christian biblical scholar
Nathan MacDonald and Jewish biblical scholar, Rimon Kasher, offer a
reflection on the essays about Ezekiel and his God.
The sixth and fifth centuries BCE were a time of constant
re-identifications within Judean communities, both in exile and in
the land; it was a time when Babylonian exilic ideologies captured
a central position in Judean (Jewish) history and literature at the
expense of silencing the voices of any other Judean
communities.Proceeding from the later biblical evidence to the
earlier, from the Persian period sources (Ezra-Nehemiah, Haggai,
Zechariah, and Deutero-Isaiah) to the Neo-Babylonian prophecy of
Ezekiel and Jeremiah, "Exclusive Inclusivity" explores the
ideological transformations within these writings using the
sociological rubric of exclusivity. Social psychology categories of
ethnicity and group identity provide the analytical framework to
clarify that Ezekiel, the prophet of the Jehoiachin Exiles, was the
earliest constructor of these exclusive ideologies. Thus, already
from the Neo-Babylonian period, definitions of otherness were being
set to shape the self-understanding of each of the post-586
communities, in Judah (Yehud) and in the Babylonian Diaspora, as
the exclusive People of God. As each community reidentified itself
as the in-group, arguments of otherness were adduced to diregard
and delegitimize the sister community. The polemics against
"foreigners" in the Persian period literature are the ideological
successors to the earlier ideological conflict.
This powerful collection of essays focuses on the representation of
God in the Book of Ezekiel. With topics spanning across projections
of God, through to the implications of these creations, the
question of the divine presence in Ezekiel is explored. Madhavi
Nevader analyses Divine Sovereignty and its relation to creation,
while Dexter E. Callender Jnr and Ellen van Wolde route their
studies in the image of God, as generated by the character of
Ezekiel. The assumption of the title is then inverted, as Stephen
L. Cook writes on 'The God that the Temple Blueprint Creates',
which is taken to its other extreme by Marvin A. Sweeney in his
chapter on 'The Ezekiel that God Creates', and finds a nice
reconciliation in Daniel I. Block's chapter, 'The God Ezekiel Wants
Us to Meet.' Finally, two essays from Christian biblical scholar
Nathan MacDonald and Jewish biblical scholar, Rimon Kasher, offer a
reflection on the essays about Ezekiel and his God.
The sixth and fifth centuries BCE were a time of constant
re-identifications within Judean communities, both in exile and in
the land; it was a time when Babylonian exilic ideologies captured
a central position in Judean (Jewish) history and literature at the
expense of silencing the voices of any other Judean communities.
Proceeding from the later biblical evidence to the earlier, from
the Persian period sources (Ezra-Nehemiah, Haggai, Zechariah, and
Deutero-Isaiah) to the Neo-Babylonian prophecy of Ezekiel and
Jeremiah, Exclusive Inclusivity explores the ideological
transformations within these writings using the sociological rubric
of exclusivity. Social psychology categories of ethnicity and group
identity provide the analytical framework to clarify that Ezekiel,
the prophet of the Jehoiachin Exiles, was the earliest constructor
of these exclusive ideologies. Thus, already from the
Neo-Babylonian period, definitions of otherness were being set to
shape the self-understanding of each of the post-586 communities,
in Judah (Yehud) and in the Babylonian Diaspora, as the exclusive
People of God. As each community reidentified itself as the
in-group, arguments of otherness were adduced to diregard and
delegitimize the sister community. The polemics against
"foreigners" in the Persian period literature are the ideological
successors to the earlier ideological conflict.
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