By Saul M. Olyan
ISBN-10: 158983688X
ISBN-13: 9781589836884
This quantity assesses earlier, theoretically engaged paintings on Israelite faith and provides new techniques to specific difficulties and bigger interpretive and methodological questions. It gathers formerly unpublished learn via senior and mid-career students popular for his or her contributions within the region of social idea and the learn of Israelite faith and through junior students whose writing is simply commencing to have a major impression at the box. the quantity starts with a severe creation through the editor. subject matters of curiosity to the participants comprise gender, violence, social switch, the fairs, the dynamics of disgrace and honor, and the connection of textual content to ritual. The members have interaction idea from social and cultural anthropology, sociology, postcolonial experiences, and formality reports. Theoretical types are evaluated in mild of the first facts, and a few authors adjust or adapt thought to extend its application for religious study. The individuals are Susan Ackerman, Stephen L. cook dinner, Ronald Hendel, T. M. Lemos, Nathaniel B. Levtow, Carol Meyers, Saul M. Olyan, Rüdiger Schmitt, Robert R. Wilson, and David P. Wright.
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Extra resources for Social Theory and the Study of Israelite Religion: Essays in Retrospect and Prospect
Example text
E. e. (as many scholars have otherwise proposed),2 but rather as a process that was primarily domestically inspired. More specifi1. In Weber’s words (Max Weber, Ancient Judaism [trans. and ed. Hans H. ” 2. Most recently Diana Edelman, “Hezekiah’s Alleged Cult Centralization,” JSOT 32 (2008): 400; and Elizabeth Bloch-Smith, “Assyrians Abet Israelite Cultic Reforms: Sennacherib and the Centralization of the Israelite Cult,” in Exploring the Longue Durée: Essays in Honor of Lawrence E. Stager (ed.
75. , 29. 76. , 28. 77. The history of scholarship concerning the so-called theophoric names and concerning the proponents of various interpretations of them has been well catalogued by van der Toorn, “Ancestors and Anthroponyms: Kinship Terms as Theophoric Elements in Hebrew Names,” ZAW 108 (1996): 1–4. 78. For this meaning of ’ēl/’ĕlōhîm, see above, n. 19. ACKERMAN: CULT CENTRALIZATION 37 As van der Toorn explains, his hypothesis—that “the gods referred to in these theophoric names are not gods in the usual sense of the term, but deified ancestors”79—would account well for the fact that the names in question can use kinship terms such as ’āh,̣ “brother,” or ‘am, “paternal uncle,” which otherwise are not epithets used of known divinities.
3 In this present study of the Levites, I rely particularly on two of Lenski’s books, now classics: Power and Privilege (1966) and Human Societies (1970). 4 2. One indication of the new scholarly energy around the Levites is the formation in 2009 of a new program unit focused on them within the Society of Biblical Literature, the “Levites and Priests in History and Tradition” consultation. 3. For Lenski’s recognition that societies must be conceived of not as ideal systems but as fraught with tensions and imperfections, see his Power and Privilege: A Theory of Social Stratification (New York: McGraw-Hill, 1966), 34, 41, 239; and idem, Human Societies: A Macrolevel Introduction to Sociology (New York: McGraw-Hill, 1970), 68, 96, 257, 258.
Social Theory and the Study of Israelite Religion: Essays in Retrospect and Prospect by Saul M. Olyan
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