The Writings: Psalms
Bibliographic record
Abstract
The WritingsPsalms Christopher T. Begg, Fred W. Guyette, Michael W. Duggan, Juliane Eckstein, Thomas Hieke, and J. Edward Owens, OSST Christopher T. Begg Catholic University of America Fred W. Guyette Erskine College and Seminary, Anderson University Michael W. Duggan Calgary AB, Canada Juliane Eckstein Johannes Gutenberg Universität, Mainz Thomas Hieke Johannes Gutenberg Universität Mainz J. Edward Owens, OSST University of the Incarnate Word, San Antonio TX 2254. [The Imprecatory Psalms] Geoffrey R. Boyle, "The Imprecatory Psalms as Means of Mercy and Wellness," CTQ 86 (2022) 193-214. The Scriptures provide us words for just such occasions [loss of a loved one to a school shooting, experiences of rape or abuse]. They fit us with the missing armor, the comfort that has been denied to those who need it most. These words are the psalms of vengeance, the imprecatory psalms. In the midst of a very broken and violent world, they reveal a God who is not absent, but smack-dab in the middle. They give us words to cry out against our enemy—even God himself!—and vent our anger, sadness, fear, and near despair. They offer a remedy against taking vengeance into our own hands, or letting violence destroy us from the inside, and they allow us to address God as God—the one "who neither slumbers or sleeps" (Ps 121:4). [pp. 193-94, adapted] I urge you then to pick up the psalms of vengeance and pray them. In doing so, you are praying for my congregant whose sons were killed, one after the other. You are praying for the broken, the depressed, the persecuted, and all the victims of unjust violence. You are begging God to be God as he has promised to be, to set the world aright. With these psalms, you hold God to his word, trusting Christ's death and resurrection to be what it is—an end to suffering, the final verdict of justice and life, and the ultimate mercy of God. This is what is desperately needed today, hope for the despairing and comfort for the broken-hearted: "When everything speaks against God, those who pray them [the imprecatory psalms] attribute everything to God" (E. Zenger). [Adapted from author's conclusion, p. 213—C.T.B.] Google Scholar 2255. [The Imprecatory Psalms] Trevor Laurence, "Violent Prayers of Love: An Ethical Re-assessment of the Imprecatory Psalms," Violent Biblical Texts, 112-40 [see #2543]. L.'s essay offers an ethical reevaluation of the so-called imprecatory psalms. Examining these texts' overt and implicit teleological aims, L. argues that their prayers for justice, which are so often deemed morally deficient by contemporary interpreters, are in fact petitionary pursuits of good ends for God, the kingdom, and even the psalmists' enemies. [Adapted from editorial introduction, p. 11—C.T.B.] [End Page 832] Google Scholar *2256. [The Psalms and Economic Justice] Lee Roy Martin, "The Psalms and Economic Justice," IDSk 56 (1, 2022) 1-6 [see Editor's Notes, p. 963]. The Book of Psalms is sometimes ignored as a resource for promoting economic justice, but there are rich resources in the book that encourage us to work for justice. Here we encounter songs that speak of the poor and the covenant community, God's vindication of the poor, and the connection between liturgy and justice. Churches that claim to love God sometimes show little evidence of loving their neighbors, particularly if those neighbors are poor. The church loses its moral authority and its influence in the community when it fails to minister to the poor. God created Israel to be a community of justice and equity; therefore, God acts on behalf of the poor, and God holds the worshiping community accountable for caring for the poor. See also V. Guroian, "Seeing Worship as Ethics: An Orthodox Perspective," Journal of Religious Ethics 13 (2, 1985) 332-59; and J. James, "Research Trends in the Study of the Ethics of the Psalms," CBR 18 (2, 2020) 118-141.—F.W.G. Google Scholar 2257. [Psalm 29 as a Canaanite or Israelite Composition] Israel Knohl, "Psalm 29: Canaanite or Israelite? The Evidence of the...
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How this classification was reachedexpand
Full frame distilled prediction
Teacher imitationNot calibrated prevalence, not ground truth. Human validation pending. Learned from the 10,348 direct Codex labels and 10,348 direct Gemma labels. Candidate is the union of thresholded teacher heads; consensus is their intersection. These outputs are machine_predicted_unvalidated and are not human labels or direct frontier model labels.
Codex and Gemma teacher scores by category
| Category | Codex | Gemma |
|---|---|---|
| Metaresearch | 0.000 | 0.000 |
| Meta-epidemiology (narrow) | 0.000 | 0.000 |
| Meta-epidemiology (broad) | 0.000 | 0.000 |
| Bibliometrics | 0.000 | 0.000 |
| Science and technology studies | 0.001 | 0.000 |
| Scholarly communication | 0.000 | 0.000 |
| Open science | 0.000 | 0.000 |
| Research integrity | 0.000 | 0.000 |
| Insufficient payload (model declined to judge) | 0.000 | 0.001 |
Machine scores (provisional)
The two teacher heads of the student model, read on this work. A score orders the frame for review; it never asserts a category, and the validation status ships verbatim with every row.
Baseline scores from an immature model (maturity gate not passed, 7 training rounds). Scores rank; they never assert a category.
score_only:v0-immature-baseline · verbatim from the scoring run: score_only means the number may rank works, and no category label ships from itClassification
machine, unvalidatedMachine predicted; a candidate call from one teacher head, not a consensus.
How this classification was reached, model by model and score by score, is at the end of the page under "How this classification was reached".