States of Exile: Visions of Diaspora, Witness, and Return by Alain Epp Weaver
By Alain Epp Weaver
Alain Epp Weaver deals a political theology of exile which envisions diaspora and go back as either imperative dimensions of the church s witness for the shalom of the town. in contrast to traditional perspectives, Epp Weaver insists that diaspora and go back don't need to stand in irreducible competition. He explores those understandings in serious conversations with John Howard Yoder, Edward acknowledged, Karl Barth, and Daniel Boyarin. His perspectives additionally characterize mirrored image on over a decade of residing and dealing between Palestinian refugees.Epp Weaver envisions the Christian church as a neighborhood in exile which needs to learn how to be theologically now not dependable. The church in exile, he argues, needs to domesticate a receptiveness to the inbreaking of God s Spirit from past its walls.Volume three within the Polyglossia: Radical Reformation Theologies sequence.
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Additional resources for States of Exile: Visions of Diaspora, Witness, and Return (Polyglossia: Radical Reformation Theologies)
We are thus returned to our earlier question of whether or not Yoder’s exilic politics can speak to a theology of landedness, of justice in the land. To help us answer these questions, I now examine how Said discussed the matter of return. On the one hand, return was clearly not only a metaphorical concept for Said. In a volume of essays examining Palestinian refugee rights and ways to press for return and compensation, Said expressed dismay with what he viewed as the current Palestinian leadership’s historical amnesia and willingness to forgo the demand for return.
Darwish, Said contended, captures the key dimensions of the exilic experience, dimensions vital to the critical intellectual’s task: “Fragments over wholes. Restless nomadic activity over the settlements of held territory. Criticism over resignation. . Attention, alertness, focus. To do as others do, but somehow to 38 stand apart. ” The openness of exile presents more powerful political and moral possibilities for the intellectual than the closed symmetry of Zionist return. The broken story of Palestinian exile occurs “alongside and intervening in a closed orbit of Jewish exile and a recuperated, much-celebrated patriotism of which Israel is the emblem.
Yoder recognized the potential affront of his question, I believe, and thus phrased it carefully. Nevertheless, the provocation remains: can those who have been violently uprooted from their lands embrace as good news the prophetic admonition to build houses and plant gardens in exile? Yoder’s appropriation of Jeremiah’s call to the exiles holds significant promise for a hermeneutics of Scripture, for an interpretation of church history, and for the articulation of a nonviolent ecclesiological politics.