By Amy C. Merrill Willis
This learn of the publication of Daniel examines the ideology of divine and human rule in Daniel's old resumes or stories present in chaps 2, 7, eight, nine, 10-12. It seeks to discover the troubles that encourage the resumes and the techniques 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 ordinarily argued), nor do the visions functionality as symbolic theodicies to handle a contradiction among divine strength and divine goodness within the face evil. The learn proposes, as a substitute, that the ancient resumes handle profound contradictions relating divine energy and presence within the face of Hellenistic/Seleucid rule. those contradictions achieve a hindrance element in Daniel 8's depiction of the desecration of the temple (typically Daniel eight is obvious as a bad copy of the positive imaginative and prescient of divine strength present in Daniel 7). This quandary 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 utilizing narrative (both mythological narrative and ancient narrative).
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Additional resources for Dissonance and the Drama of Divine Sovereignty in the Book of Daniel
Carroll, When Prophecy Failed: Cognitive Dissonance in the Prophetic Traditions of the Old Testament (New York: Seabury, 1979). 120. Festinger’s theories are set forth in two of his early works: A Theory of Cognitive Dissonance (Stanford: Stanford University Press, 1957), and L. , When Prophecy Fails (Minneapolis: University of Minnesota Press, 1956). 1 1. A Powerful and Present God? 27 dissonance reduction. He asserts that this textual dynamic, with its attendant social conditions, can account for the origin of apocalyptic thinking and the surprising endurance of compromised prophecies.
This af¿rmation works its way through a narrative pattern that unfolds and builds to crisis and then must be resolved before it can be asserted. Moreover, Levenson argues that the af¿rmation of sovereignty is a process of knowing and experiencing that is born out of genuine confusion about history and God’s power. Unlike the theological investigations of an earlier generation, Levenson does not reduce this af¿rmation, or the human process that produces it, to a simple balm for troubling times. Despite its insights, Levenson’s work is too limited for the purposes of Daniel study.
Ginsberg, Studies in Daniel (New York: Jewish Publication Society, 1948); L. Hartman and A. DiLella, The Book of Daniel (AB 23; Garden City: Doubleday, 1978), 14, 230; Niditch, The Symbolic Vision, 224–26; B. Hasslberger, Hoffnung in der Bedrängnis: Eine formkritische Untersuchung zu Dan 8 and 10–12 (Münchener Universitätsschriften; St. , The Book of Daniel, 1:91–113. I do not necessarily accept the hypothetical reconstructions of multiple redactional insertions that characterize the thinking of much German scholarship, such as Kratz’s, but I do agree with the assertions that these come from different hands.