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Voices of Lament in Psalm 44 : A Strategy for Waking the Sleeping God in the Thick of Trauma.

紀錄類型:	書目-電子資源 : Monograph/item
正題名/作者:	Voices of Lament in Psalm 44 : A Strategy for Waking the Sleeping God in the Thick of Trauma./
作者:	Isa, Adama.
出版者:	Ann Arbor : ProQuest Dissertations & Theses, : 2021,
面頁冊數:	264 p.
附註:	Source: Dissertations Abstracts International, Volume: 83-01, Section: A.
Contained By:	Dissertations Abstracts International83-01A.
標題:	Biblical studies. -
電子資源:	http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=28647325
ISBN:	9798534698992

Voices of Lament in Psalm 44 : A Strategy for Waking the Sleeping God in the Thick of Trauma.
Isa, Adama.

Voices of Lament in Psalm 44 : A Strategy for Waking the Sleeping God in the Thick of Trauma. - Ann Arbor : ProQuest Dissertations & Theses, 2021 - 264 p.

Source: Dissertations Abstracts International, Volume: 83-01, Section: A.

Thesis (Ph.D.)--Lutheran School of Theology at Chicago, 2021.

This item must not be sold to any third party vendors.

The questions "Where is God?," "Why has he forgotten us?," "Why is God hidden from us?," and "Why is God sleeping?" are prevalent in the Hebrew Bible and throughout the New Testament. It is the cry of lament of the people in Psalm 44. The people in Psalm 44 resolved to call on God to "wake up from the sleep and save" for God's loyalty because they were surrounded by trauma and experiencing God's hiddenness at the same time. Biblical literature, specifically the prayers in the psalms of lament, the prayers of lament in Job, and the book of Jeremiah offer a model of how composing one's lament and offering it to God can be a vital factor in helping to heal the effects of trauma. The biblical literature further reveals different responses of people toward the silence of God and not just one or two ways as in the Nigerian community today. This dissertation is centered on lament as a tool for survival amidst trauma and how the prayer of lament could add to the strong Nigerian Christian response of acceptance and judgment to help the survivor of any trauma to keep holding onto faith even amidst suffering.This study focuses on Psalm 44, which is a communal lament, reflecting a national catastrophe. Psalm 44 suggests that God is silent regarding God's people's suffering regardless of their faithfulness towards God. My thesis is that lament is not a sin because God does not condemn lamentation, specifically when lamentation is used during times of trauma. Prayers of lament appear to disrupt the traditional belief that people suffer as the result of their sins. I contend that the Hebrew Bible offers multiple compelling models of how faith communities respond to trauma when God is silent. These biblical models provide theological and practical resources for the Nigerian Christian community as it faces multiple traumas today. This dissertation clarified that those recognized as the faithful and the powerful were those who lamented their pains before the Lord. Also, the dissertation portrays God's tears and God's call on the wailing women to lament in Jeremiah 8-9 with the hope that God will respond to their cries in response. The purpose of this research explores the significance of cries of distress in Psalm 44 when God is silent and how those cries could help the survivors of trauma to rise above the storm in light of the Nigerian catastrophe. The call-in this dissertation hopes that the prayer of lament for the world shall not be unproductive. The dissertation anticipates bringing back the former way of responding to a catastrophe which is the prayer of lament, to add to the two ways, acceptance and retribution, that the Nigerian Christian community already adheres to today. God does not view prayers of lament as a lack of faith or hope, but rather as acts of faith and hope. In trauma theory, it is crucial to speak one's pain. Hence, this dissertation shows that lament is necessary for the survivor to process trauma, as seen in Psalm 44. The act of naming the oppression that one faces is helpful in the trauma theory because it gives the survivor a sense of understanding that their predicament has been heard. While some of the Hebrew Bible text suggests that the only solution and response to the silence of God amidst suffering is penitence, other prayers in the Hebrew Bible argue differently. Such prayers submit that either the people suffering do not deserve the punishment, or the suffering is too much to take as God's punishment for sin. Therefore, they call on God through prayers to take away their suffering.Prayers of lament are imperative because they get on with screams of pain and trauma in the milieu of the community of faith. Prayers of lament address and seem to illuminate the widespread belief people have in acceptance and retribution theology. Enduring silence has a high cost to others as well as ourselves. Breaking the silence means challenging political leaders and even church leaders in the areas in which they are abusing their authority. Though Brueggemann argues that the prayer of lament is "counter-tradition because people think so," I conclude by saying that lament is the tradition of the Hebrew Bible because it is prevalent in the Hebrew Bible.Chapter one introduces the study incorporating the rationale for the entire research. The chapter validates the suffering in Nigeria, notably that caused by the insurgency of Boko Haram group. The psalm of lament opposes maintaining silence when God is silent to the predicament perpetrated by the enemies, but keeps requesting God to wake to action. The chapter confirms that restoring lament offers an effective means for the community to respond to God, conveying their troubles and disappointments. Chapter two utilizes the form-critical approach of study to demonstrate the path Psalm 44 practices and presumes the typical lament form. The chapter reveals that the genre of Psalm 44 is a community lament; it also gives the specifics of Psalm 44 and exemplifies its content and meaning. Chapter three utilizes a biblical-theological method to explain God's absence in innocent suffering in the lament psalms and the books of Jeremiah and Job. Chapter three examines the value of lament and its meaning to God and humans. It discusses the metaphors, and imageries in the psalm. In Jeremiah, God sets up lament and authorized lament, calling the wailing women to lament and calling other men and women to lament. Chapter four focuses on trauma theory and concentrates on the value of lament in circumstances of trauma. The chapter discloses that Psalm 44 illustrates trauma and provide a response to trauma. The chapter assesses the impact of both western and African trauma theory and discovers that African theory goes with the African worldview of togetherness and community. In contrast, the western world is more individualistic. Also, African scholars think for trauma to be all-encompassing, traumatic events outside the western world need to be acknowledged. Chapter five introduces the conclusion and recommendations of this study. The chapter also delves into practical ways to act in response amidst crisis and trauma. The chapter addresses the summary and significance of the power of Psalm 44 and the evaluation of the importance of Psalm 44 for assisting the Nigerian Christian community. Then it offers the summary and conclusion of the whole dissertation.

ISBN: 9798534698992Subjects--Topical Terms:

2122820
Biblical studies.
Subjects--Index Terms:

Laments in the Bible

Voices of Lament in Psalm 44 : A Strategy for Waking the Sleeping God in the Thick of Trauma.
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520 $a The questions "Where is God?," "Why has he forgotten us?," "Why is God hidden from us?," and "Why is God sleeping?" are prevalent in the Hebrew Bible and throughout the New Testament. It is the cry of lament of the people in Psalm 44. The people in Psalm 44 resolved to call on God to "wake up from the sleep and save" for God's loyalty because they were surrounded by trauma and experiencing God's hiddenness at the same time. Biblical literature, specifically the prayers in the psalms of lament, the prayers of lament in Job, and the book of Jeremiah offer a model of how composing one's lament and offering it to God can be a vital factor in helping to heal the effects of trauma. The biblical literature further reveals different responses of people toward the silence of God and not just one or two ways as in the Nigerian community today. This dissertation is centered on lament as a tool for survival amidst trauma and how the prayer of lament could add to the strong Nigerian Christian response of acceptance and judgment to help the survivor of any trauma to keep holding onto faith even amidst suffering.This study focuses on Psalm 44, which is a communal lament, reflecting a national catastrophe. Psalm 44 suggests that God is silent regarding God's people's suffering regardless of their faithfulness towards God. My thesis is that lament is not a sin because God does not condemn lamentation, specifically when lamentation is used during times of trauma. Prayers of lament appear to disrupt the traditional belief that people suffer as the result of their sins. I contend that the Hebrew Bible offers multiple compelling models of how faith communities respond to trauma when God is silent. These biblical models provide theological and practical resources for the Nigerian Christian community as it faces multiple traumas today. This dissertation clarified that those recognized as the faithful and the powerful were those who lamented their pains before the Lord. Also, the dissertation portrays God's tears and God's call on the wailing women to lament in Jeremiah 8-9 with the hope that God will respond to their cries in response. The purpose of this research explores the significance of cries of distress in Psalm 44 when God is silent and how those cries could help the survivors of trauma to rise above the storm in light of the Nigerian catastrophe. The call-in this dissertation hopes that the prayer of lament for the world shall not be unproductive. The dissertation anticipates bringing back the former way of responding to a catastrophe which is the prayer of lament, to add to the two ways, acceptance and retribution, that the Nigerian Christian community already adheres to today. God does not view prayers of lament as a lack of faith or hope, but rather as acts of faith and hope. In trauma theory, it is crucial to speak one's pain. Hence, this dissertation shows that lament is necessary for the survivor to process trauma, as seen in Psalm 44. The act of naming the oppression that one faces is helpful in the trauma theory because it gives the survivor a sense of understanding that their predicament has been heard. While some of the Hebrew Bible text suggests that the only solution and response to the silence of God amidst suffering is penitence, other prayers in the Hebrew Bible argue differently. Such prayers submit that either the people suffering do not deserve the punishment, or the suffering is too much to take as God's punishment for sin. Therefore, they call on God through prayers to take away their suffering.Prayers of lament are imperative because they get on with screams of pain and trauma in the milieu of the community of faith. Prayers of lament address and seem to illuminate the widespread belief people have in acceptance and retribution theology. Enduring silence has a high cost to others as well as ourselves. Breaking the silence means challenging political leaders and even church leaders in the areas in which they are abusing their authority. Though Brueggemann argues that the prayer of lament is "counter-tradition because people think so," I conclude by saying that lament is the tradition of the Hebrew Bible because it is prevalent in the Hebrew Bible.Chapter one introduces the study incorporating the rationale for the entire research. The chapter validates the suffering in Nigeria, notably that caused by the insurgency of Boko Haram group. The psalm of lament opposes maintaining silence when God is silent to the predicament perpetrated by the enemies, but keeps requesting God to wake to action. The chapter confirms that restoring lament offers an effective means for the community to respond to God, conveying their troubles and disappointments. Chapter two utilizes the form-critical approach of study to demonstrate the path Psalm 44 practices and presumes the typical lament form. The chapter reveals that the genre of Psalm 44 is a community lament; it also gives the specifics of Psalm 44 and exemplifies its content and meaning. Chapter three utilizes a biblical-theological method to explain God's absence in innocent suffering in the lament psalms and the books of Jeremiah and Job. Chapter three examines the value of lament and its meaning to God and humans. It discusses the metaphors, and imageries in the psalm. In Jeremiah, God sets up lament and authorized lament, calling the wailing women to lament and calling other men and women to lament. Chapter four focuses on trauma theory and concentrates on the value of lament in circumstances of trauma. The chapter discloses that Psalm 44 illustrates trauma and provide a response to trauma. The chapter assesses the impact of both western and African trauma theory and discovers that African theory goes with the African worldview of togetherness and community. In contrast, the western world is more individualistic. Also, African scholars think for trauma to be all-encompassing, traumatic events outside the western world need to be acknowledged. Chapter five introduces the conclusion and recommendations of this study. The chapter also delves into practical ways to act in response amidst crisis and trauma. The chapter addresses the summary and significance of the power of Psalm 44 and the evaluation of the importance of Psalm 44 for assisting the Nigerian Christian community. Then it offers the summary and conclusion of the whole dissertation.
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