By Carleen Mandolfo
Daughter Zion Talks again to the Prophets deals a brand new theological interpreting of the publication of Lamentations by means of placing the feminine voice of chapters 1-2 into discussion with the divine voice of prophetic texts during which God represents the folks Israel as his spouse and indicts them/her for being untrue to him. In Lam 1-2 we listen the spouse speak again, and from her phrases we get a completely assorted photograph of the clash showcased via this marriage metaphor. Mandolfo hence offers a feminist problem to biblical hegemony and patriarchy and reconstrues biblical authority to give a contribution to the theological matters of a postcolonial international.
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Extra info for Daughter Zion Talks Back to the Prophets: A Dialogic Theology of the Book of Lamentations
In chapter 2, the speech of YHWH and the speech of the prophet are collapsed into one discourse, which is directly addressed to the children (although there seems to be slippage in the addressee, as well, as the chapter continues). The children are commanded to “Contend with your mother, contend! ” The children are perhaps being asked to act as witnesses in a divorce proceeding, for the deity/prophet then launches into testimony that supports his dissolution of the marriage; or perhaps they are being asked to intercede with their mother to try to forestall an imminent breach.
1998:201) Ricoeur recognizes that texts do not read themselves and that meaning is always contingent, but he maintains a balance that I think is important to strive for between objectivity and projection. ” INTRODUCTION 23 true alterity” (141). 41 I am not a systematic theologian, so my job as I see it is to read the text closely, to read closely the god of the text and the divine-human relationship in it, and to demonstrate how it suggests the kind of theology I am outlining here. We need simply to keep reading the text, all of the texts, and foregrounding the dialogic predicament of divine-human interaction each one represents.
Although the distinction is not directly pertinent to this study, K. M. O’Connor’s observation that Hosea’s marriage metaphor becomes more fully a “broken family” metaphor in Jeremiah is a point well taken (1999b:388). THE CONSTRUCTION OF DAUGHTER ZION IN THE PROPHETS 39 prophet’s rhetoric of accusation. Jeremiah’s choice of quotation, however, is much less ambiguous in its rebellious connotations than were Hosea’s. As Weems notes, “[W]hereas the wife in Hosea came across as naïve and deceived .