Lauren A. S. Monroe
- Published in print:
- 2011
- Published Online:
- September 2011
- ISBN:
- 9780199774166
- eISBN:
- 9780199897377
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199774166.001.0001
- Subject:
- Religion, Judaism
The biblical account of the religious reforms of king Josiah is one of the most widely discussed texts in the Hebrew Bible. Scholars have long understood Josiah's destruction of Israelite cult ...
More
The biblical account of the religious reforms of king Josiah is one of the most widely discussed texts in the Hebrew Bible. Scholars have long understood Josiah's destruction of Israelite cult objects and personnel to mark an essential break with Israel's polytheistic past and a foundational moment in the development of monotheism. The language of 2 Kgs 23 represents Josiah's reform as ritual, yet the text has never been systematically studied from a ritual perspective. Situating Josiah's defilement in the context of other Israelite rituals, it uncovers new fault lines in the text that reveal two compositional phases. An early account with parallels in priestly ritual texts and the Holiness Code promoted particular ambitions of the Josianic court, while a later, postmonarchic, Deuteronomistic version recast Josiah as the only king in Israel's history to fully appreciate the obligations and limitations imposed by Mosaic law. Utilizing language associated with Deuteronomy's war-ḥērem, the later author modeled Josiah on Joshua. Both [re]claimed the land from the clutches of the Canaanites and [re]established Israel as the place where Yahweh's law and priestly authority prevailed. This study challenges the widely held assumption that Josiah imposed Deuteronomic law in the late seventh century; it provides a more expansive picture of the holiness school and its engagement in literary production; and it points away from a Josianic, Deuteronomistic redaction of 2 Kgs 23, shedding new light on the composition of the book of Kings.Less
The biblical account of the religious reforms of king Josiah is one of the most widely discussed texts in the Hebrew Bible. Scholars have long understood Josiah's destruction of Israelite cult objects and personnel to mark an essential break with Israel's polytheistic past and a foundational moment in the development of monotheism. The language of 2 Kgs 23 represents Josiah's reform as ritual, yet the text has never been systematically studied from a ritual perspective. Situating Josiah's defilement in the context of other Israelite rituals, it uncovers new fault lines in the text that reveal two compositional phases. An early account with parallels in priestly ritual texts and the Holiness Code promoted particular ambitions of the Josianic court, while a later, postmonarchic, Deuteronomistic version recast Josiah as the only king in Israel's history to fully appreciate the obligations and limitations imposed by Mosaic law. Utilizing language associated with Deuteronomy's war-ḥērem, the later author modeled Josiah on Joshua. Both [re]claimed the land from the clutches of the Canaanites and [re]established Israel as the place where Yahweh's law and priestly authority prevailed. This study challenges the widely held assumption that Josiah imposed Deuteronomic law in the late seventh century; it provides a more expansive picture of the holiness school and its engagement in literary production; and it points away from a Josianic, Deuteronomistic redaction of 2 Kgs 23, shedding new light on the composition of the book of Kings.
William Kostlevy
- Published in print:
- 2010
- Published Online:
- May 2010
- ISBN:
- 9780195377842
- eISBN:
- 9780199777204
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195377842.001.0001
- Subject:
- Religion, Church History
This book is the story of the Metropolitan Church Association (MCA) an intentional religious community founded in Chicago and later Waukesha, Wisconsin in the early 1890s. A product of the holiness ...
More
This book is the story of the Metropolitan Church Association (MCA) an intentional religious community founded in Chicago and later Waukesha, Wisconsin in the early 1890s. A product of the holiness revival of the late nineteenth century and an important catalyst for Pentecostalism the MCA played a significant role in the twentieth century growth of Pentecostal Christianity and were one of the dozens of evangelical communal societies that flourished between 1890 and 1917. As one of the most controversial communal societies of the era, its members were commonly known as ‘holy jumpers’ because of their acrobatic worship style, or ‘Burning Bushers’ because of their acerbic periodical the Burning Bush. The book shows the MCA’s impact on the lives of such key figures in twentieth century Evangelism as popular evangelists Bud Robinson and Seth C. Rees, and self designated first women bishop, Alma White; and such key figures in Pentecostalism as A. G. Garr and Glenn Cook. The book makes three crucial contributions to an understanding of American religion and culture. First, it provides important background material on the origins of Pentecostalism. Secondly it clarifies the internal struggles within the Holiness Movement. It is precisely these currents that came to dominate in the new churches being organized in America, Africa and Asia. Thirdly, this book demonstrates the ease that holiness radicals embraced and created elements of modern culture from gospel music, art calendars (Scripture Text Calendar) to communication.Less
This book is the story of the Metropolitan Church Association (MCA) an intentional religious community founded in Chicago and later Waukesha, Wisconsin in the early 1890s. A product of the holiness revival of the late nineteenth century and an important catalyst for Pentecostalism the MCA played a significant role in the twentieth century growth of Pentecostal Christianity and were one of the dozens of evangelical communal societies that flourished between 1890 and 1917. As one of the most controversial communal societies of the era, its members were commonly known as ‘holy jumpers’ because of their acrobatic worship style, or ‘Burning Bushers’ because of their acerbic periodical the Burning Bush. The book shows the MCA’s impact on the lives of such key figures in twentieth century Evangelism as popular evangelists Bud Robinson and Seth C. Rees, and self designated first women bishop, Alma White; and such key figures in Pentecostalism as A. G. Garr and Glenn Cook. The book makes three crucial contributions to an understanding of American religion and culture. First, it provides important background material on the origins of Pentecostalism. Secondly it clarifies the internal struggles within the Holiness Movement. It is precisely these currents that came to dominate in the new churches being organized in America, Africa and Asia. Thirdly, this book demonstrates the ease that holiness radicals embraced and created elements of modern culture from gospel music, art calendars (Scripture Text Calendar) to communication.
William Kostlevy
- Published in print:
- 2010
- Published Online:
- May 2010
- ISBN:
- 9780195377842
- eISBN:
- 9780199777204
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195377842.003.0001
- Subject:
- Religion, Church History
The MCA was the product of a division in the holiness movement between traditionalist moderates who remained loyal to the old denominations and radicals who wanted to form new bodies committed to ...
More
The MCA was the product of a division in the holiness movement between traditionalist moderates who remained loyal to the old denominations and radicals who wanted to form new bodies committed to innovative theological currents such as the eminent physical return of Jesus and divine healing. Martin Wells Knapp, editor of God’s Revivalist was the central figure in radical coalition. While holiness moderates in the National Holiness Association (NHA) attempt a two front war against foes that they believe where either dangerous liberals or rank fanatics, Knapp focused his attention the moderates who he believed were hopeless tied to such passing human documents as the Apostles Creed. Early radical centers were God’s Bible School in Cincinnati and the Chicago based ministries of E. L. Harvey and Duke Farson.Less
The MCA was the product of a division in the holiness movement between traditionalist moderates who remained loyal to the old denominations and radicals who wanted to form new bodies committed to innovative theological currents such as the eminent physical return of Jesus and divine healing. Martin Wells Knapp, editor of God’s Revivalist was the central figure in radical coalition. While holiness moderates in the National Holiness Association (NHA) attempt a two front war against foes that they believe where either dangerous liberals or rank fanatics, Knapp focused his attention the moderates who he believed were hopeless tied to such passing human documents as the Apostles Creed. Early radical centers were God’s Bible School in Cincinnati and the Chicago based ministries of E. L. Harvey and Duke Farson.
William Kostlevy
- Published in print:
- 2010
- Published Online:
- May 2010
- ISBN:
- 9780195377842
- eISBN:
- 9780199777204
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195377842.003.0003
- Subject:
- Religion, Church History
In March of 1901, Duke Farson skillfully using the daily press attracted Chicago residence and visitors to MCA revival services that ran for three months. Preacher actors including converted railroad ...
More
In March of 1901, Duke Farson skillfully using the daily press attracted Chicago residence and visitors to MCA revival services that ran for three months. Preacher actors including converted railroad engineer E. A. Ferguson, ex-prize fighter Andrew J. Dolbow and holiness movement folk hero Bud Robinson entertained listeners with colorful preaching and attacks on Chicago’s leading ministers. The theme song of the revival “The Pearly White City” captures the Holiness Movement’s critique of early twentieth century America. MCA leaders managed to co-opt a schedule moderate holiness convention and even attracted several key attendees to the radical cause including Colorado evangelist Alma White and W. E. Shepard. The General Holiness Assembly ended endorsing the imminent return of Jesus and faith healing.Less
In March of 1901, Duke Farson skillfully using the daily press attracted Chicago residence and visitors to MCA revival services that ran for three months. Preacher actors including converted railroad engineer E. A. Ferguson, ex-prize fighter Andrew J. Dolbow and holiness movement folk hero Bud Robinson entertained listeners with colorful preaching and attacks on Chicago’s leading ministers. The theme song of the revival “The Pearly White City” captures the Holiness Movement’s critique of early twentieth century America. MCA leaders managed to co-opt a schedule moderate holiness convention and even attracted several key attendees to the radical cause including Colorado evangelist Alma White and W. E. Shepard. The General Holiness Assembly ended endorsing the imminent return of Jesus and faith healing.
John Wigger
- Published in print:
- 2009
- Published Online:
- September 2009
- ISBN:
- 9780195387803
- eISBN:
- 9780199866410
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195387803.001.0001
- Subject:
- Religion, History of Christianity
Francis Asbury (1745–1816) is one of the most important religious leaders in American history. He guided the creation of the American Methodist church, the largest church in nineteenth-century ...
More
Francis Asbury (1745–1816) is one of the most important religious leaders in American history. He guided the creation of the American Methodist church, the largest church in nineteenth-century America and the foundation of much of the Holiness and Pentecostal movements. The United States remains a deeply religious nation and Asbury is an important reason why. Yet Asbury did not lead in ways that we expect. He did not look like the ministers of colonial America, nor does he look like many high profile religious leaders today. The son of an English gardener, he had only a few years of formal education before being apprenticed to a metalworker at age fourteen. He never wrote a book and was often a disappointing preacher. He never married or owned a home, rarely spoke at church conferences, and often felt insecure in public. Yet in this definitive biography Asbury emerges as an effective and influential leader. His life of prayer and voluntary poverty were legendary, as was his generosity to the poor. Offsetting his poor public speaking was his remarkable ability to connect with people one-on-one or in small groups as he crisscrossed the nation. Asbury rode more than 130,000 miles from 1771 to 1816, tirelessly organizing the church’s expansion into every state and territory. He traveled more extensively across the American landscape than anyone of his generation. Drawing on a wide variety of sources, John Wigger reveals how Asbury shaped Methodism to engage ordinary Americans, establishing patterns that are still evident today.Less
Francis Asbury (1745–1816) is one of the most important religious leaders in American history. He guided the creation of the American Methodist church, the largest church in nineteenth-century America and the foundation of much of the Holiness and Pentecostal movements. The United States remains a deeply religious nation and Asbury is an important reason why. Yet Asbury did not lead in ways that we expect. He did not look like the ministers of colonial America, nor does he look like many high profile religious leaders today. The son of an English gardener, he had only a few years of formal education before being apprenticed to a metalworker at age fourteen. He never wrote a book and was often a disappointing preacher. He never married or owned a home, rarely spoke at church conferences, and often felt insecure in public. Yet in this definitive biography Asbury emerges as an effective and influential leader. His life of prayer and voluntary poverty were legendary, as was his generosity to the poor. Offsetting his poor public speaking was his remarkable ability to connect with people one-on-one or in small groups as he crisscrossed the nation. Asbury rode more than 130,000 miles from 1771 to 1816, tirelessly organizing the church’s expansion into every state and territory. He traveled more extensively across the American landscape than anyone of his generation. Drawing on a wide variety of sources, John Wigger reveals how Asbury shaped Methodism to engage ordinary Americans, establishing patterns that are still evident today.
John Van Seters
- Published in print:
- 2002
- Published Online:
- November 2003
- ISBN:
- 9780195153156
- eISBN:
- 9780199834785
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195153154.001.0001
- Subject:
- Religion, Biblical Studies
The foundation for all scholarly study in biblical law is the shared assumption that the Covenant Code, as contained in Exodus 20:23–23:33, is the oldest code of laws in the Hebrew Bible and that all ...
More
The foundation for all scholarly study in biblical law is the shared assumption that the Covenant Code, as contained in Exodus 20:23–23:33, is the oldest code of laws in the Hebrew Bible and that all other laws are later revisions of that code. This book strikes at that foundation by arguing that those laws in the Covenant Code that are similar to Deuteronomy and the Holiness Code are in fact later than both of these, dependent upon them as sources, and therefore do not constitute the oldest code and cannot be taken as the foundation of Hebrew law. The first chapter reviews the history of research on the Covenant Code that led to the conviction that it was the oldest code and why that view is called into question. In successive chapters, Van Seters defends his radical hypothesis with a systematic comparison of the Covenant Code with the other legal codes and the broader ethical traditions of the Hebrew Bible. The book first examines the legal framework of the Covenant Code, its opening laws and closing epilogue, and the code's place within the narrative of the Sinai pericope. The author next considers the corpus of the code's civil laws in comparison with both the Babylonian law codes and the parallel laws in the other biblical codes. Finally, the laws consisting mostly of humanitarian demands, general religious obligations, and the regulations for Sabbath and festivals are those containing the most parallels with the other biblical codes. From this detailed comparison of laws, Van Seters concludes that the Covenant Code must be placed in the time of the Jews’ Babylonian exile as a code for the diaspora with minimal cultic requirements, strong humanitarian concerns that include social contact with non‐Jews, and laws for a semiautonomous community within the larger imperial rule. The Covenant Code was never an independent legal corpus but was an integral part of the literary work known as the Yahwist. The effect of this reading is to challenge not only the traditional dating of law codes in the Hebrew Bible but also the conventional understanding of the history of ancient Israel.Less
The foundation for all scholarly study in biblical law is the shared assumption that the Covenant Code, as contained in Exodus 20:23–23:33, is the oldest code of laws in the Hebrew Bible and that all other laws are later revisions of that code. This book strikes at that foundation by arguing that those laws in the Covenant Code that are similar to Deuteronomy and the Holiness Code are in fact later than both of these, dependent upon them as sources, and therefore do not constitute the oldest code and cannot be taken as the foundation of Hebrew law. The first chapter reviews the history of research on the Covenant Code that led to the conviction that it was the oldest code and why that view is called into question. In successive chapters, Van Seters defends his radical hypothesis with a systematic comparison of the Covenant Code with the other legal codes and the broader ethical traditions of the Hebrew Bible. The book first examines the legal framework of the Covenant Code, its opening laws and closing epilogue, and the code's place within the narrative of the Sinai pericope. The author next considers the corpus of the code's civil laws in comparison with both the Babylonian law codes and the parallel laws in the other biblical codes. Finally, the laws consisting mostly of humanitarian demands, general religious obligations, and the regulations for Sabbath and festivals are those containing the most parallels with the other biblical codes. From this detailed comparison of laws, Van Seters concludes that the Covenant Code must be placed in the time of the Jews’ Babylonian exile as a code for the diaspora with minimal cultic requirements, strong humanitarian concerns that include social contact with non‐Jews, and laws for a semiautonomous community within the larger imperial rule. The Covenant Code was never an independent legal corpus but was an integral part of the literary work known as the Yahwist. The effect of this reading is to challenge not only the traditional dating of law codes in the Hebrew Bible but also the conventional understanding of the history of ancient Israel.
John M. Giggie
- Published in print:
- 2007
- Published Online:
- January 2008
- ISBN:
- 9780195304039
- eISBN:
- 9780199866885
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195304039.001.0001
- Subject:
- History, American History: 19th Century, History of Religion
This book explores religious transformation in the lives of ex-slaves and their descendants living in the Arkansas and Mississippi Delta between the end of Reconstruction and the start of the Great ...
More
This book explores religious transformation in the lives of ex-slaves and their descendants living in the Arkansas and Mississippi Delta between the end of Reconstruction and the start of the Great Migration. It argues that Delta blacks, who were overwhelmingly rural sharecroppers and tenant farmers, developed a rich and complex sacred culture during this era. They forged a new religious culture by integrating their spiritual life with many of the defining features of the post‐Reconstruction South, including the rise of segregation and racial violence, the emergence of new forms of technology like train travel, the growth of black fraternal orders, and the rapid expansion of the consumer market. Experimenting with new symbols of freedom and racial respectability, forms of organizational culture, regional networks of communication, and popular notions of commodification and consumption enabled them to survive, make progress, and at times resist white supremacy. The book then evaluates the social consequences of these changes and shows in particular how the Holiness‐Pentecostal developed in large part as a rejection of them. It ends by probing how this new religious world influenced the Great Migration and black spiritual life in the 1920s and 1930s.Less
This book explores religious transformation in the lives of ex-slaves and their descendants living in the Arkansas and Mississippi Delta between the end of Reconstruction and the start of the Great Migration. It argues that Delta blacks, who were overwhelmingly rural sharecroppers and tenant farmers, developed a rich and complex sacred culture during this era. They forged a new religious culture by integrating their spiritual life with many of the defining features of the post‐Reconstruction South, including the rise of segregation and racial violence, the emergence of new forms of technology like train travel, the growth of black fraternal orders, and the rapid expansion of the consumer market. Experimenting with new symbols of freedom and racial respectability, forms of organizational culture, regional networks of communication, and popular notions of commodification and consumption enabled them to survive, make progress, and at times resist white supremacy. The book then evaluates the social consequences of these changes and shows in particular how the Holiness‐Pentecostal developed in large part as a rejection of them. It ends by probing how this new religious world influenced the Great Migration and black spiritual life in the 1920s and 1930s.
Mark A. Noll
- Published in print:
- 2002
- Published Online:
- November 2003
- ISBN:
- 9780195151114
- eISBN:
- 9780199834532
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195151119.003.0017
- Subject:
- Religion, History of Christianity
By the middle of the nineteenth century, the Methodists were the largest American denomination. But as they grew, so also did their theology Americanize. In the years following the death of Francis ...
More
By the middle of the nineteenth century, the Methodists were the largest American denomination. But as they grew, so also did their theology Americanize. In the years following the death of Francis Asbury in 1815, Methodists grew closer to other denominations as they embraced American standards of commonsense moral philosophy and republican political thought. Still, it was not until the denomination divided over slavery in 1844 that the Methodists would come to look like most other American Protestant denominations in their embrace of commonsense and republican principles.Less
By the middle of the nineteenth century, the Methodists were the largest American denomination. But as they grew, so also did their theology Americanize. In the years following the death of Francis Asbury in 1815, Methodists grew closer to other denominations as they embraced American standards of commonsense moral philosophy and republican political thought. Still, it was not until the denomination divided over slavery in 1844 that the Methodists would come to look like most other American Protestant denominations in their embrace of commonsense and republican principles.
Elizabeth Teresa Groppe
- Published in print:
- 2004
- Published Online:
- July 2005
- ISBN:
- 9780195166422
- eISBN:
- 9780199835638
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195166426.003.0004
- Subject:
- Religion, Theology
This chapter presents in systematic form Congar’s pneumatological anthropology and pneumatological ecclesiology. The indwelling of the Holy Spirit in the human person, Congar affirms, is a mystery ...
More
This chapter presents in systematic form Congar’s pneumatological anthropology and pneumatological ecclesiology. The indwelling of the Holy Spirit in the human person, Congar affirms, is a mystery that heals us from sin and leads us to a new level of participation in the divine life. In contrast to much of the Catholic theology of his era, Congar develops a corresponding pneumatological ecclesiology. The Holy Spirit is co-institutor of the church and principle of the church’s holiness, catholicity, apostolicity, and communion.Less
This chapter presents in systematic form Congar’s pneumatological anthropology and pneumatological ecclesiology. The indwelling of the Holy Spirit in the human person, Congar affirms, is a mystery that heals us from sin and leads us to a new level of participation in the divine life. In contrast to much of the Catholic theology of his era, Congar develops a corresponding pneumatological ecclesiology. The Holy Spirit is co-institutor of the church and principle of the church’s holiness, catholicity, apostolicity, and communion.
John M. Giggie
- Published in print:
- 2007
- Published Online:
- January 2008
- ISBN:
- 9780195304039
- eISBN:
- 9780199866885
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195304039.003.0006
- Subject:
- History, American History: 19th Century, History of Religion
This chapter investigates how growing numbers of Delta blacks rejected a number of the new dimensions to black religion, including the role of fraternal orders, the sight of ministers hawking market ...
More
This chapter investigates how growing numbers of Delta blacks rejected a number of the new dimensions to black religion, including the role of fraternal orders, the sight of ministers hawking market wares in person and in print, the popular stress on worldly goods as a sign of spiritual worth and success, and the marginalization of women from traditional roles of authority. It demonstrates how the disenchanted turned to a new breed of religious leader, men such as William Christian, Charles H. Mason, and Charles P. Jones, one-time Baptist ministers who urged blacks to recapture the spirit of primitive Christianity. Each was a founding father of the African American Holiness‐Pentecostal movement and criticized black denominational churches as too materialistic, rational, and hostile to ecstatic dimensions of worship. Yet within twenty years of its founding, the Holiness leaders, ironically, embraced some of the very denominational practices they had previously castigated, revealing not only the limits to their calls for reform but also some of the modern characteristics of Delta black religion as a whole.Less
This chapter investigates how growing numbers of Delta blacks rejected a number of the new dimensions to black religion, including the role of fraternal orders, the sight of ministers hawking market wares in person and in print, the popular stress on worldly goods as a sign of spiritual worth and success, and the marginalization of women from traditional roles of authority. It demonstrates how the disenchanted turned to a new breed of religious leader, men such as William Christian, Charles H. Mason, and Charles P. Jones, one-time Baptist ministers who urged blacks to recapture the spirit of primitive Christianity. Each was a founding father of the African American Holiness‐Pentecostal movement and criticized black denominational churches as too materialistic, rational, and hostile to ecstatic dimensions of worship. Yet within twenty years of its founding, the Holiness leaders, ironically, embraced some of the very denominational practices they had previously castigated, revealing not only the limits to their calls for reform but also some of the modern characteristics of Delta black religion as a whole.
Gerald O'Collins SJ and Mario Farrugia SJ
- Published in print:
- 2003
- Published Online:
- January 2005
- ISBN:
- 9780199259946
- eISBN:
- 9780191602122
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0199259941.003.0011
- Subject:
- Religion, Theology
Besides the economic, political, and social challenges that face all human beings, the Catholic Church must cope with various particular issues: the need for ongoing conversion to Christ; a better ...
More
Besides the economic, political, and social challenges that face all human beings, the Catholic Church must cope with various particular issues: the need for ongoing conversion to Christ; a better practice of collegiality and subsidiarity, which will reduce over-centralization; more room for the ministry of laywomen and laymen; a happier balance between dialogue with ‘others’ and the mission to proclaim Christ.Less
Besides the economic, political, and social challenges that face all human beings, the Catholic Church must cope with various particular issues: the need for ongoing conversion to Christ; a better practice of collegiality and subsidiarity, which will reduce over-centralization; more room for the ministry of laywomen and laymen; a happier balance between dialogue with ‘others’ and the mission to proclaim Christ.
Lauren A. S. Monroe
- Published in print:
- 2011
- Published Online:
- September 2011
- ISBN:
- 9780199774166
- eISBN:
- 9780199897377
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199774166.003.0001
- Subject:
- Religion, Judaism
This chapter explains how the language of 2 Kgs 23 provides entrée to the ritual dimensions of Josiah's reform. The text attests to language associated with two types of defilement ritual: apotropaic ...
More
This chapter explains how the language of 2 Kgs 23 provides entrée to the ritual dimensions of Josiah's reform. The text attests to language associated with two types of defilement ritual: apotropaic rites of riddance and ḥērem. The former, common in priestly texts, serves to avert danger, while the latter occurs often in Deuteronom(ist)ic texts and connotes the destruction of enemies and their consecration to Yahweh. These two ritual categories are essential to understanding the efficacy of Josiah's reform measures and the compositional history of the text. This chapter situates the book's conclusions regarding the composition of 2 Kgs 23 within the context of earlier models and establishes the critical foundations for the assertion of a Holiness substratum in the text.Less
This chapter explains how the language of 2 Kgs 23 provides entrée to the ritual dimensions of Josiah's reform. The text attests to language associated with two types of defilement ritual: apotropaic rites of riddance and ḥērem. The former, common in priestly texts, serves to avert danger, while the latter occurs often in Deuteronom(ist)ic texts and connotes the destruction of enemies and their consecration to Yahweh. These two ritual categories are essential to understanding the efficacy of Josiah's reform measures and the compositional history of the text. This chapter situates the book's conclusions regarding the composition of 2 Kgs 23 within the context of earlier models and establishes the critical foundations for the assertion of a Holiness substratum in the text.
Lauren A. S. Monroe
- Published in print:
- 2011
- Published Online:
- September 2011
- ISBN:
- 9780199774166
- eISBN:
- 9780199897377
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199774166.003.0002
- Subject:
- Religion, Judaism
This chapter first examines unique parallels between 2 Kgs 23 and priestly, apotropaic ritual texts. It then identifies language and interests in 2 Kgs 23 found elsewhere in the Bible only in the ...
More
This chapter first examines unique parallels between 2 Kgs 23 and priestly, apotropaic ritual texts. It then identifies language and interests in 2 Kgs 23 found elsewhere in the Bible only in the priestly Holiness Code (Lev 17–26). Recognizing Holiness interests in the text clarifies several long-standing interpretive cruxes: the repeated emphasis on defilement (טמא); the reading bāmôt hasě'irîm (“high places of the gates”) (23:8); reference to molekh offerings referred to by name (23:10); and the recurrent theme of eradication of bāmôt (“high places”) especially as punishment for transgression. This chapter concludes that 2 Kgs 23 shares its core programmatic interests with the school of priestly thought responsible for the Holiness Code, not with Deuteronomy.Less
This chapter first examines unique parallels between 2 Kgs 23 and priestly, apotropaic ritual texts. It then identifies language and interests in 2 Kgs 23 found elsewhere in the Bible only in the priestly Holiness Code (Lev 17–26). Recognizing Holiness interests in the text clarifies several long-standing interpretive cruxes: the repeated emphasis on defilement (טמא); the reading bāmôt hasě'irîm (“high places of the gates”) (23:8); reference to molekh offerings referred to by name (23:10); and the recurrent theme of eradication of bāmôt (“high places”) especially as punishment for transgression. This chapter concludes that 2 Kgs 23 shares its core programmatic interests with the school of priestly thought responsible for the Holiness Code, not with Deuteronomy.
Lauren A. S. Monroe
- Published in print:
- 2011
- Published Online:
- September 2011
- ISBN:
- 9780199774166
- eISBN:
- 9780199897377
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199774166.003.0004
- Subject:
- Religion, Judaism
This chapter establishes the literary historical relationship between priestly-Holiness and Deuteronomistic elements in the account of the reform and the mechanisms of Deuteronomistic transformation. ...
More
This chapter establishes the literary historical relationship between priestly-Holiness and Deuteronomistic elements in the account of the reform and the mechanisms of Deuteronomistic transformation. Whereas the Holiness account was steeped in the political and material realities of preexilic Judah, the Deuteronomistic revision connected the composition to universal themes in Israel's landed history. Among these are: Israel's ancient covenant with Yahweh, mediated by the laws of Moses; the agency of Israel's earliest military leaders in realizing Yahweh's covenant promise; and the repeated failure of Israel's kings to fulfill the potential that Moses and Joshua embodied. Isolating the Holiness substratum in 2 Kgs 23 illuminates the postmonarchic Deuteronomist's modus operandi and contributes to a deeper understanding of both Deuteronomistic and Holiness writing.Less
This chapter establishes the literary historical relationship between priestly-Holiness and Deuteronomistic elements in the account of the reform and the mechanisms of Deuteronomistic transformation. Whereas the Holiness account was steeped in the political and material realities of preexilic Judah, the Deuteronomistic revision connected the composition to universal themes in Israel's landed history. Among these are: Israel's ancient covenant with Yahweh, mediated by the laws of Moses; the agency of Israel's earliest military leaders in realizing Yahweh's covenant promise; and the repeated failure of Israel's kings to fulfill the potential that Moses and Joshua embodied. Isolating the Holiness substratum in 2 Kgs 23 illuminates the postmonarchic Deuteronomist's modus operandi and contributes to a deeper understanding of both Deuteronomistic and Holiness writing.
Lauren A. S. Monroe
- Published in print:
- 2011
- Published Online:
- September 2011
- ISBN:
- 9780199774166
- eISBN:
- 9780199897377
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199774166.003.0005
- Subject:
- Religion, Judaism
This chapter addresses the implications of this study for certain central issues in biblical studies. These are: the nature of Holiness writing and the duration of the Holiness school's activity; the ...
More
This chapter addresses the implications of this study for certain central issues in biblical studies. These are: the nature of Holiness writing and the duration of the Holiness school's activity; the relationship between the Holiness and Deuteronomistic schools; the use of 2 Kgs 23 to date Deuteronomy to the seventh century; the idea of a Josianic redaction of the book of Kings; the import of the idea of centralization within the literary traditions of the Deuteronom(ist)ic school; and the historicity of Josiah's reform. The chapter concludes by reflecting on the core traditions of sanctified violence embedded in the account of the reform and how these were preserved and manipulated in the process of narrativizing emergent Israelite identity.Less
This chapter addresses the implications of this study for certain central issues in biblical studies. These are: the nature of Holiness writing and the duration of the Holiness school's activity; the relationship between the Holiness and Deuteronomistic schools; the use of 2 Kgs 23 to date Deuteronomy to the seventh century; the idea of a Josianic redaction of the book of Kings; the import of the idea of centralization within the literary traditions of the Deuteronom(ist)ic school; and the historicity of Josiah's reform. The chapter concludes by reflecting on the core traditions of sanctified violence embedded in the account of the reform and how these were preserved and manipulated in the process of narrativizing emergent Israelite identity.
Paul C. Gutjahr
- Published in print:
- 2011
- Published Online:
- May 2011
- ISBN:
- 9780199740420
- eISBN:
- 9780199894703
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199740420.003.0031
- Subject:
- Religion, Church History
Chapter thirty-one analyzes Hodge’s most popular book, his devotional The Way of Life. Hodge took over the role of Professor of Theology from Archibald Alexander in 1840, and thereby became the lead ...
More
Chapter thirty-one analyzes Hodge’s most popular book, his devotional The Way of Life. Hodge took over the role of Professor of Theology from Archibald Alexander in 1840, and thereby became the lead professor at the Seminary. By 1845, he was co-teaching the core theology courses of the school with Alexander. His The Way of Life provides a unique window into the formative years of his systematic theological thinking and his commitment to personal holiness in the Christian life.Less
Chapter thirty-one analyzes Hodge’s most popular book, his devotional The Way of Life. Hodge took over the role of Professor of Theology from Archibald Alexander in 1840, and thereby became the lead professor at the Seminary. By 1845, he was co-teaching the core theology courses of the school with Alexander. His The Way of Life provides a unique window into the formative years of his systematic theological thinking and his commitment to personal holiness in the Christian life.
John Malcolm
- Published in print:
- 1991
- Published Online:
- October 2011
- ISBN:
- 9780198239062
- eISBN:
- 9780191679827
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198239062.003.0003
- Subject:
- Philosophy, Ancient Philosophy
This chapter first stresses that the Form of the Beautiful, the general characteristic featured in the Hippias Major, may in itself be understood as a beautiful thing, thus giving a straightforward ...
More
This chapter first stresses that the Form of the Beautiful, the general characteristic featured in the Hippias Major, may in itself be understood as a beautiful thing, thus giving a straightforward case of self-exemplification. One need not appeal to the Causal Principle in order to account for Beauty as self-exemplified at 292e. It then examines self-predication in the Protagoras, where Justice is just at 330C and Holiness is holy at 330e. It begins by indicating that there are problems with trying to apply either Nehamas' account or the Causal Principle to the context in which self-predication is presented in the Protagoras. It then undertakes a fairly extensive analysis in order to show that the grounds which Vlastos offers for interpreting self-predication in the Protagoras as Pauline predication are unconvincing. After defending the position that we may view the various ‘virtue-terms’ in that dialogue as denoting universals and not merely psychic states, the chapter offers a reading of ‘being holy’ and ‘being just’ in virtue of which the general characteristics Justice and Holiness may intelligibly be said themselves to be just and holy.Less
This chapter first stresses that the Form of the Beautiful, the general characteristic featured in the Hippias Major, may in itself be understood as a beautiful thing, thus giving a straightforward case of self-exemplification. One need not appeal to the Causal Principle in order to account for Beauty as self-exemplified at 292e. It then examines self-predication in the Protagoras, where Justice is just at 330C and Holiness is holy at 330e. It begins by indicating that there are problems with trying to apply either Nehamas' account or the Causal Principle to the context in which self-predication is presented in the Protagoras. It then undertakes a fairly extensive analysis in order to show that the grounds which Vlastos offers for interpreting self-predication in the Protagoras as Pauline predication are unconvincing. After defending the position that we may view the various ‘virtue-terms’ in that dialogue as denoting universals and not merely psychic states, the chapter offers a reading of ‘being holy’ and ‘being just’ in virtue of which the general characteristics Justice and Holiness may intelligibly be said themselves to be just and holy.
Margaret Pabst Battin
- Published in print:
- 2005
- Published Online:
- October 2011
- ISBN:
- 9780195140279
- eISBN:
- 9780199850280
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195140279.003.0010
- Subject:
- Philosophy, Moral Philosophy
In some of the more colorful groups on the American religious spectrum, the religious faith of believers involves a willingness to take substantial physical risks — risks to health, physical ...
More
In some of the more colorful groups on the American religious spectrum, the religious faith of believers involves a willingness to take substantial physical risks — risks to health, physical functioning, and even the risk of death. This chapter takes a closer look at the influence of religion on high-risk decision making that can result in death. In addressing these issues, it casts a morally inquiring eye on the way in which religious institutions engender these sincere, devout beliefs. This chapter discusses informed consent in faith healing, serpent handling, and refusing medical treatment, along with risk budget and risk style. It also examines three religious groups that participate in practices that impose varying degrees of indirect risk of death by refusal of medical treatment or some component of it: Christian Science, Jehovah's Witnesses, and the Faith Assembly. The practices of a fourth group impose, in addition, a direct threat of death — the various serpent-handling, strychnine-drinking pentecostal groups within the Holiness churches.Less
In some of the more colorful groups on the American religious spectrum, the religious faith of believers involves a willingness to take substantial physical risks — risks to health, physical functioning, and even the risk of death. This chapter takes a closer look at the influence of religion on high-risk decision making that can result in death. In addressing these issues, it casts a morally inquiring eye on the way in which religious institutions engender these sincere, devout beliefs. This chapter discusses informed consent in faith healing, serpent handling, and refusing medical treatment, along with risk budget and risk style. It also examines three religious groups that participate in practices that impose varying degrees of indirect risk of death by refusal of medical treatment or some component of it: Christian Science, Jehovah's Witnesses, and the Faith Assembly. The practices of a fourth group impose, in addition, a direct threat of death — the various serpent-handling, strychnine-drinking pentecostal groups within the Holiness churches.
Saul M. Olyan
- Published in print:
- 2004
- Published Online:
- September 2011
- ISBN:
- 9780199264865
- eISBN:
- 9780191698996
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199264865.003.0005
- Subject:
- Religion, Biblical Studies
This chapter gives an analysis of the texts that constrain mourning behaviour by proscribing rites of laceration and shaving for priests and for Israelites in general. Using Holiness and ...
More
This chapter gives an analysis of the texts that constrain mourning behaviour by proscribing rites of laceration and shaving for priests and for Israelites in general. Using Holiness and Deutronomistic texts, it investigates what distinguishes shaving and laceration from other mourning rites. The discussion explains that they differ from other mourning rites in two ways. First, shaving and laceration are not easily reversible, unlike the majority of mourning practices that may be abandoned at will. Second, in contrast to other mourning rites, laceration and shaving outlast the commonly attested seven-day mourning period for the dead. It follows that these two practices may leave visible tokens of mourning on the bodies of people who have abandoned the mourning ritual stance and shifted to a posture of rejoicing. The mixing of mourning and rejoicing practices may pose a threat to the continuity of the ritual order.Less
This chapter gives an analysis of the texts that constrain mourning behaviour by proscribing rites of laceration and shaving for priests and for Israelites in general. Using Holiness and Deutronomistic texts, it investigates what distinguishes shaving and laceration from other mourning rites. The discussion explains that they differ from other mourning rites in two ways. First, shaving and laceration are not easily reversible, unlike the majority of mourning practices that may be abandoned at will. Second, in contrast to other mourning rites, laceration and shaving outlast the commonly attested seven-day mourning period for the dead. It follows that these two practices may leave visible tokens of mourning on the bodies of people who have abandoned the mourning ritual stance and shifted to a posture of rejoicing. The mixing of mourning and rejoicing practices may pose a threat to the continuity of the ritual order.
Deidre Helen Crumbley
- Published in print:
- 2012
- Published Online:
- September 2012
- ISBN:
- 9780813039848
- eISBN:
- 9780813043791
- Item type:
- chapter
- Publisher:
- University Press of Florida
- DOI:
- 10.5744/florida/9780813039848.003.0004
- Subject:
- History, History of Religion
This chapter examines beliefs and practices of The Church faith community and, after immersing the reader in a worship experience, explores four elements of “getting saved”: law, holiness, scripture, ...
More
This chapter examines beliefs and practices of The Church faith community and, after immersing the reader in a worship experience, explores four elements of “getting saved”: law, holiness, scripture, and spirit. Law is explored in terms of compliance with selected Levitical laws, especially Sabbath-keeping. Holiness is discussed in terms of boundaries between The Church and The World, and this section also reflects on the author's childhood experience of being “saved” in 1950s Cold War America. Scripture is explored as both vehicle of revelation and focus of communal intellectual life; being “filled with the Holy Ghost” as an outcome of “pressing through.” The ritual and symbolic content of The Church is then situated within contexts of African Diaspora religion, with special attention to Diane Stewart's examination of Afrophobia.Less
This chapter examines beliefs and practices of The Church faith community and, after immersing the reader in a worship experience, explores four elements of “getting saved”: law, holiness, scripture, and spirit. Law is explored in terms of compliance with selected Levitical laws, especially Sabbath-keeping. Holiness is discussed in terms of boundaries between The Church and The World, and this section also reflects on the author's childhood experience of being “saved” in 1950s Cold War America. Scripture is explored as both vehicle of revelation and focus of communal intellectual life; being “filled with the Holy Ghost” as an outcome of “pressing through.” The ritual and symbolic content of The Church is then situated within contexts of African Diaspora religion, with special attention to Diane Stewart's examination of Afrophobia.
