@article{ART001872905},
author={Sa-Ya Lee},
title={God’s Name and Glory and the Change of Religious Life},
journal={The Korean Journal of Chiristian Social Ethics},
issn={1229-8387},
year={2014},
number={28},
pages={165-192}
TY - JOUR
AU - Sa-Ya Lee
TI - God’s Name and Glory and the Change of Religious Life
JO - The Korean Journal of Chiristian Social Ethics
PY - 2014
VL - null
IS - 28
PB - The Society Of Korean Christian Social Ethics
SP - 165
EP - 192
SN - 1229-8387
AB - This paper is intended to show how exilic & post-exilic Isaiah and Ezekiel have recognition of God in their times and to give main theological paradigms in the sense of Deuteronomist’s God’s name, universal theo-epistemology, God’s glory in the Priest’s source and change of individual forms of religious life.
Exilic and post exilic Isaiah and Ezekiel present holy community’s vision focusing on the new temple and at the same time, use the name and glory of God who once departed from the people of Judah but will come back to them.
To the people of Judah, the historical disaster that the Jerusalem temple was destructed and the monarchy failed down, 587 B.C., means not merely disappearing the royal authority of Judah, David’s descendants. It was the great theological emergency in the meaning of YHWH’s departure from Israel. So the most important thing to the returned people of Judah was the return of YHWH. Exilic and post exilic Isaiah and Ezekiel gave hopeful message of YHWH’s return to the returned people, to the people who was in the land of Judah and to the foreigners through God’s name and glory.
Israel couldn’t find the symbol of God’s presence in the ark or temple with the disaster of 587 B.C., but their recognition of God’s being with themselve was not broken. The destruction of the temple changed their thought of God’s presence from the earth to the heaven and brought out the universal recognition of God. In the period of Exile, For them, God just dwelt in heaven not on earth, because they needed universal God, not God of Jerusalem.
Such exilic and post-exilic theological thought also brought out change of individual forms of religious life. The importance of individual responsibility to sin and repentance and the forms of religious life such as observance of Sabbath, circumcision, fasting and individual prayer etc also brought out ethical responsibility. In doing so, they hoped new generation when God, the savior of Jerusalem/Zion will come back and set there his name and glory(Ezekiel 48:35).
KW - Isaiah;Ezekiel;Name;Glory;Exilic and Post-Exilic Period;Ethical responsibility
DO -
UR -
ER -
Sa-Ya Lee. (2014). God’s Name and Glory and the Change of Religious Life. The Korean Journal of Chiristian Social Ethics, 28, 165-192.
Sa-Ya Lee. 2014, "God’s Name and Glory and the Change of Religious Life", The Korean Journal of Chiristian Social Ethics, no.28, pp.165-192.
Sa-Ya Lee "God’s Name and Glory and the Change of Religious Life" The Korean Journal of Chiristian Social Ethics 28 pp.165-192 (2014) : 165.
Sa-Ya Lee. God’s Name and Glory and the Change of Religious Life. 2014; 28 : 165-192.
Sa-Ya Lee. "God’s Name and Glory and the Change of Religious Life" The Korean Journal of Chiristian Social Ethics no.28(2014) : 165-192.
Sa-Ya Lee. God’s Name and Glory and the Change of Religious Life. The Korean Journal of Chiristian Social Ethics, 28, 165-192.
Sa-Ya Lee. God’s Name and Glory and the Change of Religious Life. The Korean Journal of Chiristian Social Ethics. 2014; 28 165-192.
Sa-Ya Lee. God’s Name and Glory and the Change of Religious Life. 2014; 28 : 165-192.
Sa-Ya Lee. "God’s Name and Glory and the Change of Religious Life" The Korean Journal of Chiristian Social Ethics no.28(2014) : 165-192.
