Stephen J. Smith – författare

Stephen J. Smith enters the lively field of editorial-criticism of the Hebrew Psalter or Psalterexegese with this detailed investigation into the final form of Psalms 73-83. In the book, he engages scholarly disagreements over this collection's structure, the degree and nature of its literary unity, and the primary theological message(s) it communicates. Smith argues that the sequence of Psalms 73–82 - and possibly 83 – has a deliberate design that reflects a sustained focus on addressing, and resolving, a multidimensional collision between “faith” (i.e., core Israelite beliefs about God) and “experience” (i.e., the individual/community’s lived experience of God) that was precipitated by God’s prolonged absence in the Temple’s destruction (c. 586/587 BCE). Parting ways with previous scholarship, Smith contends that a recursive organizing principle rooted in biblical parallelism structures the collection. Over the book's nine chapters, he makes the case that the editor(s) grouped its psalms into two major blocks (74-78; 79-82) of two sub-groupings each (74-76, 77-78; 79/82, 80-81) in order to develop a single topic in multiple dimensions: the severe threat that God's prolonged absence in the temple's destruction posed to the ongoing viability of various core Israelite beliefs about God, most fundamentally God's goodness. Smith makes the case that the collection is shaped to resolve this crisis by bolstering the reader’s confidence in, and commitment to, these beliefs in the face of their apparent failure.

Stephen J. Smith enters the lively field of editorial-criticism of the Hebrew Psalter or Psalterexegese with this detailed investigation into the final form of Psalms 73-83. In the book, he engages scholarly disagreements over this collection''s structure, the degree and nature of its literary unity, and the primary theological message(s) it communicates. Smith argues that the sequence of Psalms 73–82 - and possibly 83 – has a deliberate design that reflects a sustained focus on addressing, and resolving, a multidimensional collision between “faith” (i.e., core Israelite beliefs about God) and “experience” (i.e., the individual/community''s lived experience of God) that was precipitated by God''s prolonged absence in the Temple''s destruction (c. 586/587 BCE). Parting ways with previous scholarship, Smith contends that a recursive organizing principle rooted in biblical parallelism structures the collection. Over the book''s nine chapters, he makes the case that the editor(s) grouped its psalms into two major blocks (74-78; 79-82) of two sub-groupings each (74-76, 77-78; 79/82, 80-81) in order to develop a single topic in multiple dimensions: the severe threat that God''s prolonged absence in the temple''s destruction posed to the ongoing viability of various core Israelite beliefs about God, most fundamentally God''s goodness. Smith makes the case that the collection is shaped to resolve this crisis by bolstering the reader''s confidence in, and commitment to, these beliefs in the face of their apparent failure.

Stephen J. Smith enters the lively field of editorial-criticism of the Hebrew Psalter or Psalterexegese with this detailed investigation into the final form of Psalms 73-83. In the book, he engages scholarly disagreements over this collection's structure, the degree and nature of its literary unity, and the primary theological message(s) it communicates. Smith argues that the sequence of Psalms 73–82 - and possibly 83 – has a deliberate design that reflects a sustained focus on addressing, and resolving, a multidimensional collision between “faith” (i.e., core Israelite beliefs about God) and “experience” (i.e., the individual/community’s lived experience of God) that was precipitated by God’s prolonged absence in the Temple’s destruction (c. 586/587 BCE). Parting ways with previous scholarship, Smith contends that a recursive organizing principle rooted in biblical parallelism structures the collection. Over the book's nine chapters, he makes the case that the editor(s) grouped its psalms into two major blocks (74-78; 79-82) of two sub-groupings each (74-76, 77-78; 79/82, 80-81) in order to develop a single topic in multiple dimensions: the severe threat that God's prolonged absence in the temple's destruction posed to the ongoing viability of various core Israelite beliefs about God, most fundamentally God's goodness. Smith makes the case that the collection is shaped to resolve this crisis by bolstering the reader’s confidence in, and commitment to, these beliefs in the face of their apparent failure.

Shows that "risk" is a valuable and pedagogical experience for children on the playground (and for the adults that share that experience with them) in preparation for the precarious world which children find beyond the playground.In this thoughtful book, Stephen Smith shows how parents and educators can become aware of the positive value of risk in children's lives and how they can be challenged to take risks that are worth their while. This text is a "how so" much more than a "how to" book. It shows by evocative example and provocative questions how adults can help children mature with confidence and a strong sense of physical competence.The analysis shows the place, silence, atmosphere, challenge, encounter, practice and possibility of risk-taking. It consistently and conscientiously draws attention to a careful, solicitous manner of being with children.

Shows that "risk" is a valuable and pedagogical experience for children on the playground (and for the adults that share that experience with them) in preparation for the precarious world which children find beyond the playground.In this thoughtful book, Stephen Smith shows how parents and educators can become aware of the positive value of risk in children's lives and how they can be challenged to take risks that are worth their while. This text is a "how so" much more than a "how to" book. It shows by evocative example and provocative questions how adults can help children mature with confidence and a strong sense of physical competence.The analysis shows the place, silence, atmosphere, challenge, encounter, practice and possibility of risk-taking. It consistently and conscientiously draws attention to a careful, solicitous manner of being with children.