The Pro-Social Role of Grief in Ezra’s Penitential Prayer

Harkins, Angela Kim

doi:10.1163/15685152-02445p03

Cited by 7 publications

(3 citation statements)

References 9 publications

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“…20 Ezra uses his own performance of mourning to call his audience to action (Ezra 9.3-4). 21 Displays of grief in Lam 2.10-12, 19-22 protest the destruction of Jerusalem and its residents to persuade God to act. 22 Emotive descriptions and movements also feature in liturgical texts, allowing worshipers to embody a desired response.…”

Section: Public Emotionmentioning

confidence: 99%

Women's Emotion, Community, and Politics: Interpreting Tears in Luke 23.27–31

Reeder

2023

New Testam. Stud.

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The tears of the ‘daughters of Jerusalem’ in Luke 23.27–31 are often taken as a representation of pathos. However, women's public performance of lamentation serves several purposes in the biblical prophets and Greco-Roman historiography and rhetoric. Women are responsible for mourning rituals following a death to honour the deceased and their family. They express communal lament following defeat in war. Women use tears to protest political and legal situations, swaying public opinion and decisions. The rhetorical functions of women's mourning in antiquity offer valuable insight into the potential purposes of mourning in Luke 23.27–31. The women's initial display of tears honours Jesus. The disruption of the negative perception of Jesus at this point in the narrative suggests the women's tears may be political protest. The redirection of their tears to themselves and their children provides the audience with a model response to the destruction of Jerusalem. As in Jer 9.17–22, the mourning of Luke's ‘daughters of Jerusalem’ is prophetic.

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Section: Public Emotionmentioning

confidence: 99%

Women's Emotion, Community, and Politics: Interpreting Tears in Luke 23.27–31

Reeder

2023

New Testam. Stud.

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“…2, 3. diminishing practices which Hermas engages in (viz. weeping, praying, confessing sins, kneeling) highlight the highly ritualized and performative dimension of grief in the ancient world, it was not solely an outpouring of interior anguish (Harkins 2017(Harkins , 2016Olyan 2004;Anderson 1991). The repetitive elements in the Shepherd of Hermas speak to ruminative practices and also suggest that similar ruminative experiences are intended to take place within the reader as well.…”

Section: Enactive Reading: An Arresting Narrative Framementioning

confidence: 99%

Looking at the Shepherd of Hermas through the experience of lived religion

Harkins¹

2020

Lived Religion in the Ancient Mediterranean World

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This essay examines the first four visions in the Book of Visions found in the early Christian work known as the Shepherd of Hermas wherein Hermas reports having had a visionary experience happen to him. These are highly mediated and thoroughly edited literary reports that draw upon the emotional contours of foundational narratives and myths. Despite their highly constructed elements, literary features of the visionary reports can nevertheless give some insight into how flesh and blood readers may have experienced the reading or hearing of these texts. With the help of the integrative approaches associated with the cognitive literary theory, this essay considers how the process of imagining the scenes in the Book of Visions participates in the formation of the self.

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“… 59. About prayer in Ezra-Nehemiah, see Boda, 2012: 267–284; Smith, 2013: 345–365; Hausl, 2019: 53–82; Harkins, 2016: 466–491. …”

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confidence: 99%

The House That Built Me: The ‘House of God’ and Its Role in the Construction of Fear in Nehemiah 6.1–15

Yap¹

2022

Journal for the Study of the Old Testament

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Nehemiah 6.1–15 abounds with questions: Why do Sanballat and Geshem insist — not once, but five times — that Nehemiah should meet them outside of Jerusalem? Why are we told that Shemaiah is ‘shut in at his house’, yet he demands to have a meeting in the temple? How does Nehemiah know that Shemaiah is a false prophet, such that ‘God had not sent him’ (6.12)? The present study is an attempt to answer these questions. The author suggests that the key to understand this passage lies in Ezra-Nehemiah’s understanding of the ‘house of God’. This article argues that in both meetings, the enemies of Nehemiah try to frighten Nehemiah outside and inside God’s house. The ‘house of God’ also plays an important role in Nehemiah’s response to his antagonists and how Nehemiah can discern the authenticity of Shemaiah’s oracle.

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The Pro-Social Role of Grief in Ezra’s Penitential Prayer

Cited by 7 publications

References 9 publications

Women's Emotion, Community, and Politics: Interpreting Tears in Luke 23.27–31

Women's Emotion, Community, and Politics: Interpreting Tears in Luke 23.27–31

Looking at the Shepherd of Hermas through the experience of lived religion

The House That Built Me: The ‘House of God’ and Its Role in the Construction of Fear in Nehemiah 6.1–15

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