Psalm 85
Identifieur interne : 000110 ( Main/Corpus ); précédent : 000109; suivant : 000111Psalm 85
Auteurs : Marilyn Mccord AdamsSource :
- Interpretation (Richmond) [ 0020-9643 ] ; 2014.
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DOI: 10.1177/0020964313505976
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(INIST-CNRS)</name></respStmt></titleStmt><publicationStmt><authority>ISTEX</authority><publisher scheme="https://publisher-list.data.istex.fr">SAGE Publications</publisher><pubPlace>Sage UK: London, England</pubPlace><availability><licence><p>© The Author(s) 2013</p></licence><p scheme="https://loaded-corpus.data.istex.fr/ark:/67375/XBH-0J1N7DQT-B">sage</p></availability><date>2014</date></publicationStmt><notesStmt><note type="other" scheme="https://content-type.data.istex.fr/ark:/67375/XTP-7474895G-0">other</note><note type="journal" scheme="https://publication-type.data.istex.fr/ark:/67375/JMC-0GLKJH51-B">journal</note></notesStmt><sourceDesc><biblStruct type="inbook"><analytic><title level="a" type="main" xml:lang="en">Psalm 85</title><author xml:id="author-0000"><persName><forename type="first">Marilyn McCord</forename><surname>Adams</surname></persName><email>marilyna@email.unc.edu</email><affiliation>The University of North Carolina at Chapel Hill, Chapel Hill, North Carolina</affiliation></author><idno type="istex">3C05E1546032222E1C3BB2667D860A21FCD1C6FF</idno><idno type="ark">ark:/67375/M70-QP0S59RD-M</idno><idno type="DOI">10.1177/0020964313505976</idno><idno type="article-id">10.1177_0020964313505976</idno></analytic><monogr><title level="j">Interpretation (Richmond)</title><idno type="pISSN">0020-9643</idno><idno type="eISSN">2159-340X</idno><idno type="publisher-id">INT</idno><idno type="PublisherID-hwp">spint</idno><imprint><publisher>SAGE Publications</publisher><pubPlace>Sage UK: London, England</pubPlace><date type="published" when="2014"></date><biblScope unit="volume">68</biblScope><biblScope unit="issue">1</biblScope><biblScope unit="page" from="69">69</biblScope><biblScope unit="page" to="71">71</biblScope></imprint></monogr></biblStruct></sourceDesc></fileDesc><profileDesc><creation><date>2014</date></creation><langUsage><language ident="en">en</language></langUsage></profileDesc><revisionDesc><change when="2014">Published</change><change xml:id="refBibs-istex" who="#ISTEX-API" when="2017-10-16">References added</change></revisionDesc></teiHeader></istex:fulltextTEI><json:item><extension>txt</extension><original>false</original><mimetype>text/plain</mimetype><uri>https://api.istex.fr/document/3C05E1546032222E1C3BB2667D860A21FCD1C6FF/fulltext/txt</uri></json:item></fulltext><metadata><istex:metadataXml wicri:clean="corpus sage not found" wicri:toSee="no header"><istex:xmlDeclaration>version="1.0" encoding="UTF-8"</istex:xmlDeclaration><istex:docType PUBLIC="-//NLM//DTD Journal Publishing DTD v2.3 20070202//EN" URI="journalpublishing.dtd" name="istex:docType"></istex:docType><istex:document><article article-type="other" xml:lang="en"><front><journal-meta><journal-id journal-id-type="publisher-id">INT</journal-id><journal-id journal-id-type="hwp">spint</journal-id><journal-title>Interpretation: A Journal of Bible and Theology</journal-title><issn pub-type="ppub">0020-9643</issn><issn pub-type="epub">2159-340X</issn><publisher><publisher-name>SAGE Publications</publisher-name><publisher-loc>Sage UK: London, England</publisher-loc></publisher></journal-meta><article-meta><article-id pub-id-type="doi">10.1177/0020964313505976</article-id><article-id pub-id-type="publisher-id">10.1177_0020964313505976</article-id><article-categories><subj-group subj-group-type="heading"><subject>Between Text and Sermon</subject></subj-group></article-categories><title-group><article-title>Psalm 85</article-title></title-group><contrib-group><contrib contrib-type="author" corresp="yes"><name><surname>Adams</surname><given-names>Marilyn McCord</given-names></name></contrib></contrib-group><aff id="aff1-0020964313505976">The University of North Carolina at Chapel Hill, Chapel Hill, North Carolina</aff><author-notes><corresp id="corresp1-0020964313505976">Email: <email>marilyna@email.unc.edu</email></corresp></author-notes><pub-date pub-type="epub-ppub"><month>1</month><year>2014</year></pub-date><volume>68</volume><issue>1</issue><fpage>69</fpage><lpage>71</lpage><permissions><copyright-statement>© The Author(s) 2013</copyright-statement><copyright-year>2013</copyright-year><copyright-holder content-type="sage">Union Presbyterian Seminary</copyright-holder></permissions></article-meta></front><body><p>Psalm 85 leads with interpretive puzzles. The first is linguistic: vv. 1–3 speak of divine rescue in the perfect (past) tense, as if to express relief and gratitude for what has already happened. But vv. 4–7 seem to shift perspective abruptly, with pleas for anger abatement and restoration in the future. Should the tense difference be read literally, so that the psalm is seen to refer to more than one occasion where divine rescue is needed? Or does the perfect tense rhetorically parallel the imperatives and futures so that both really refer to divine action to come? (Mitchell Dahood, SJ, <italic>Psalms II: 51–100</italic>, Doubleday, 1968, 286).</p><p>This brings us immediately to the second issue: what is the <italic>Sitz im Leben</italic>? What is the distress from which relief is sought? Because the psalmist gives few clues, the answer is ripe for speculation. Some imagine agricultural disaster, drought, or the burning rage of the sun’s heat. So understood, the psalm opens with prayers for rain (vv. 1–7) and closes with visions of YHWH and consorts stirring up a downpour as in the days of Elijah (vv. 9–13; cf. 1 Kgs 18:20–46; Dahood, <italic>Psalms II: 51–100</italic>, 286–90). Others think the lamented ruin is political, so that the psalm is a prayer of exiles to return home, or a plea from resettled Israelites struggling with the difficulties of re-entry (Artur Weiser, <italic>The Psalms: A Commentary</italic>, Westminster, 1962, 571–72; James L. Mays, <italic>Psalms</italic>, Westminster John Knox, 1994, 276). Still others take the psalm to reflect the liturgical practice of rehearsing God’s past track record as a prelude to present requests (Charles Augustus and Emilie Grace Briggs, <italic>A Critical and Exegetical Commentary on the Book of Psalms</italic>, Vol. 2, T & T Clark, 1986, 231; Weiser, <italic>The Psalms</italic>, 572; Mays, <italic>Psalms</italic>, 276–77), for example: “O God, remember how you came through for us in the past. Be true to Yourself! Be consistent in character! Do it again, right now!” (my paraphrase).</p><p>Certainly, a similar theological analysis undergirds all three suggestions. On the surface, there is the canonical understanding that relations between God and the people of God are a struggle that cycles and recycles through phases: fresh beginnings// honeymoon harmony// mounting disobedience// repeated warnings// furious anger// national ruin// repentance and return.</p><p>Undergirding and explaining this dynamic is Torah’s theology of life. Torah teaches that God <italic>is</italic> life, of all else the source of life and its only reliable sustainer. Creatures are to receive life and the necessities of life, not as an entitlement to be grasped, but as a gift from a boundless source. Things go well so long as the community organizes around itself around God and according to God’s law, which spells out the conditions for wholesome community (Deut 28:1–68; Josh 24:1–28). Israel’s cult, with its offering of first fruits, reminds by “acting out” the truth that all life belongs to God (Exod 23:19; Lev 23:1–4; Deut 26:2–11). Animal sacrifice represents and dramatizes the voluntary offering of our lives back to the boundless source from which they come. Torah’s laws for the organization of society, with their insistence on provision for the poor and consideration of immigrants (e.g., Deut 10:18–19; 14:29; 15:1–18; 24:17–22), are meant to teach Israel how to live as courteous guests in God’s world.</p><p>In the Hebrew Bible, the sins that call down divine wrath and national ruin are idolatry and rank social injustice. Idolatry comes in two forms. There is Israel’s early and persistent temptation to worship the baals, the fertility gods of the Canaanites. Agricultural disasters are a direct rebuff to this mistake. Thus, in effect, YHWH sends Elijah to tell Ahab: “Stop building temples for Jezebel’s idols, or YHWH will show you who controls the rain!” (1 Kgs 16:31–17:1; 18:20–46).</p><p>More subtle and pernicious is the idolatry with which every society deifies itself and instills citizens with the counter-credo: society is the source of life and its only reliable sustainer. The preservation of life is entirely up to the powers that be, who are entitled to do whatever is necessary to secure it. Individuals owe their being to society, and so owe it to society to fill whatever social roles they are assigned. The cycle of birth and death, the rise and fall of regimes and empires proves that immortality is beyond merely human reach. Certainty of dissolution combines with animal life instinct to turn human social dynamics “Darwinian”: the powerful grab and hoard and count others out, so that only “the fittest” survive! Turning away from God, the source of life, makes the world appear a place of scarcity. Inequalities, oppression, and entrenched systemic evils are the inevitable result.</p><p>The Hebrew Bible pattern is for God to warn repeatedly, and then to bring on foreign powers to destroy Israel’s social system. Israelite culture is forcibly ripped out of its embodiment in the land and denied institutional expression. There is an enforced collective “time-out” from nation statehood, to allow old habits and presumptions to atrophy. Then after a time and a season, God brings the people back for a fresh start. Divine rescue is both past and future, because the cycle keeps repeating itself.</p><p>So, Psalm 85 is, and is not about ordinary time. To hear the Hebrew Bible tell it, divine-human relations in Israel were ordinarily non-optimal. Likewise, Israel’s predicament in relation to big powers and neighbors was usually far from ideal. <italic>And</italic> in the Bible story, divine-human relations in Israel are punctuated by extraordinary disasters, which are understood as necessary punishment—both retributive and chastening—before either divine-human relations or human social conditions can substantially improve.</p><p>Old-fashioned Advent emphasized crises: death, judgment, heaven, and hell. Even new-fangled Advent with its dominant theme of expectation, features lessons predicting geological upheavals and political regime change. Both versions of Advent drive home the point that root and branch social and psycho-spiritual reorganization are needed before righteousness and peace can kiss each other. The price of optimal relations with God and utopic social relations will be so high that we will hesitate to pay them. Societies prefer tinkering reforms to radical revolutions. Individuals prefer New Year’s resolutions to mid-life crises. Old-fashioned Advent led with the stick of <italic>dies irae</italic>: better to embrace the crisis now, before death, because divine judgment with its eternal consequences awaits us beyond the grave. New-fangled Advent motivates with the carrot of once and future divine rescue. Both now and in the life to come, the real solution to the non-optimal human predicament depends upon returning to God, who is the source of life, the One from whom we receive life as a gift, the One who can be trusted to keep on giving it forever.</p></body></article></istex:document></istex:metadataXml><mods version="3.6"><titleInfo lang="en"><title>Psalm 85</title></titleInfo><titleInfo type="alternative" lang="en" contentType="CDATA"><title>Psalm 85</title></titleInfo><name type="personal"><namePart type="given">Marilyn McCord</namePart><namePart type="family">Adams</namePart><affiliation>The University of North Carolina at Chapel Hill, Chapel Hill, North Carolina</affiliation><affiliation>E-mail: marilyna@email.unc.edu</affiliation></name><typeOfResource>text</typeOfResource><genre type="other" displayLabel="other" authority="ISTEX" authorityURI="https://content-type.data.istex.fr" valueURI="https://content-type.data.istex.fr/ark:/67375/XTP-7474895G-0">other</genre><originInfo><publisher>SAGE Publications</publisher><place><placeTerm type="text">Sage UK: London, England</placeTerm></place><dateIssued encoding="w3cdtf">2014</dateIssued><copyrightDate encoding="w3cdtf">2014</copyrightDate></originInfo><language><languageTerm type="code" authority="iso639-2b">eng</languageTerm><languageTerm type="code" authority="rfc3066">en</languageTerm></language><relatedItem type="host"><titleInfo><title>Interpretation (Richmond)</title></titleInfo><genre type="journal" authority="ISTEX" authorityURI="https://publication-type.data.istex.fr" valueURI="https://publication-type.data.istex.fr/ark:/67375/JMC-0GLKJH51-B">journal</genre><identifier type="ISSN">0020-9643</identifier><identifier type="eISSN">2159-340X</identifier><identifier type="PublisherID">INT</identifier><identifier type="PublisherID-hwp">spint</identifier><part><date>2014</date><detail type="volume"><caption>vol.</caption><number>68</number></detail><detail type="issue"><caption>no.</caption><number>1</number></detail><extent unit="pages"><start>69</start><end>71</end></extent></part></relatedItem><identifier type="istex">3C05E1546032222E1C3BB2667D860A21FCD1C6FF</identifier><identifier type="ark">ark:/67375/M70-QP0S59RD-M</identifier><identifier type="DOI">10.1177/0020964313505976</identifier><identifier type="ArticleID">10.1177_0020964313505976</identifier><accessCondition type="use and reproduction" contentType="copyright">© The Author(s) 2013</accessCondition><recordInfo><recordContentSource authority="ISTEX" authorityURI="https://loaded-corpus.data.istex.fr" valueURI="https://loaded-corpus.data.istex.fr/ark:/67375/XBH-0J1N7DQT-B">sage</recordContentSource><recordOrigin>© The Author(s) 2013</recordOrigin></recordInfo></mods><json:item><extension>json</extension><original>false</original><mimetype>application/json</mimetype><uri>https://api.istex.fr/document/3C05E1546032222E1C3BB2667D860A21FCD1C6FF/metadata/json</uri></json:item></metadata><serie></serie></istex></record>Pour manipuler ce document sous Unix (Dilib)
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