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Mark S. Smith’s Followers (45)
Mark S. Smith
Genre
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The Early History of God: Yahweh and the Other Deities in Ancient Israel
by
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published
1990
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10 editions
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Stories from Ancient Canaan
by
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published
1978
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7 editions
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The Origins of Biblical Monotheism: Israel's Polytheistic Background and the Ugaritic Texts
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published
2001
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9 editions
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Memoirs of God
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published
2004
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4 editions
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The Genesis of Good and Evil: The Fall(out) and Original Sin in the Bible
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God in Translation: Deities in Cross-Cultural Discourse in the Biblical World
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published
2008
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5 editions
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The Priestly Vision of Genesis 1
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published
2009
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3 editions
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Where the Gods Are: Spatial Dimensions of Anthropomorphism in the Biblical World
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Exodus: Volume 3 (Volume 3) (New Collegeville Bible Commentary: Old Testament)
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published
2011
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4 editions
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How Human is God?: Seven Questions about God and Humanity in the Bible
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published
2014
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3 editions
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“Interpreters have imposed on Genesis 3 ideas about sin and disobedience, divine anger, or divine punishment found elsewhere in the Bible.”
― The Genesis of Good and Evil: The Fall(out) and Original Sin in the Bible
― The Genesis of Good and Evil: The Fall(out) and Original Sin in the Bible
“Genesis 1 does not use conflict as the main element in its vision of the cosmos and the place
of humanity in it. Instead, the priestly holiness of time and space overshadows the component of
conflict.
This view made sense of a world in which monarchy no longer protected Israel. This
outlook would serve Israel well in exile and beyond when responsibility for community order
passed from the Davidic dynasty to the priesthood of Aaron. Indeed, Genesis 1 has often been
dated to the exilic or post-exilic period.
Genesis 1 reflects this change: to the royal model has
been added a priestly model. The politics of creation have changed. There is still a king in this
world, but it is the King of Kings, the One Will who rules heavens and earth alike, with no
serious competition, and this King in Heaven is to be followed by humanity ruling on earth.
There is no single royal agent on earth whose human foes mirror the cosmic foes of the divine
king. Moreover, this king is the Holy One enthroned over the cosmos”
― The Origins of Biblical Monotheism: Israel's Polytheistic Background and the Ugaritic Texts
of humanity in it. Instead, the priestly holiness of time and space overshadows the component of
conflict.
This view made sense of a world in which monarchy no longer protected Israel. This
outlook would serve Israel well in exile and beyond when responsibility for community order
passed from the Davidic dynasty to the priesthood of Aaron. Indeed, Genesis 1 has often been
dated to the exilic or post-exilic period.
Genesis 1 reflects this change: to the royal model has
been added a priestly model. The politics of creation have changed. There is still a king in this
world, but it is the King of Kings, the One Will who rules heavens and earth alike, with no
serious competition, and this King in Heaven is to be followed by humanity ruling on earth.
There is no single royal agent on earth whose human foes mirror the cosmic foes of the divine
king. Moreover, this king is the Holy One enthroned over the cosmos”
― The Origins of Biblical Monotheism: Israel's Polytheistic Background and the Ugaritic Texts
“We may therefore propose a working hypothesis for Judah:
a culture with a diminished lineage system, one less embedded in traditional family patrimonies
due to societal changes in the eighth through sixth centuries, might be more predisposed both to
hold to individual human accountability for behavior and to see an individual deity accountable
for the cosmos.
(This individual accountability at the human and divine levels may be viewed
as concomitant developments.) Accordingly, later Israelite monotheism was denuded of the
divine family, a development perhaps intelligible in light of Israel’s weakening family lineages
and patrimonies. This is only one dimension of Israelite monotheism, a complex matter that the
last chapter of this book addresses in detail.”
― The Origins of Biblical Monotheism: Israel's Polytheistic Background and the Ugaritic Texts
a culture with a diminished lineage system, one less embedded in traditional family patrimonies
due to societal changes in the eighth through sixth centuries, might be more predisposed both to
hold to individual human accountability for behavior and to see an individual deity accountable
for the cosmos.
(This individual accountability at the human and divine levels may be viewed
as concomitant developments.) Accordingly, later Israelite monotheism was denuded of the
divine family, a development perhaps intelligible in light of Israel’s weakening family lineages
and patrimonies. This is only one dimension of Israelite monotheism, a complex matter that the
last chapter of this book addresses in detail.”
― The Origins of Biblical Monotheism: Israel's Polytheistic Background and the Ugaritic Texts
Topics Mentioning This Author
| topics | posts | views | last activity | |
|---|---|---|---|---|
| 2023 Reading Chal...: M's 365 in 2019 | 9 | 243 | Dec 07, 2019 02:42PM | |
| Challenge: 50 Books: Jonathan Brown's 70-Book Challenge for 2023 | 88 | 20 | Sep 15, 2023 10:24AM |
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