Download Did God Have a Wife? Archaeology and Folk Religion in by William G. Dever PDF

By William G. Dever

Following up on his fresh, generally acclaimed experiences of the heritage and social lifetime of old Israel, William Dever the following makes use of archaeological and biblical proof to reconstruct the folks faith of historical Israel. Did God Have a spouse? shines new gentle at the presence and impact of women's cults in early Israel and their implications for our figuring out of the reputable "religion of the book." Dever can pay specific realization to presences of the goddess Asherah, reviled through the authors of the Hebrew Bible as a international deity yet thought of via many sleek students to were popularly anticipated because the consort of biblical Yahweh. the 1st booklet via an archaeologist on historic Israelite faith, this attention-grabbing examine seriously stories almost the entire archaeological literature of the prior iteration, and it brings clean proof to the desk to boot. whereas Dever digs deep into the earlier — revealing insights are chanced on, for instance, within the kind of neighborhood and kinfolk shrines the place sacrifices and different rituals have been played — his dialogue is greatly illustrated and communicated in non-technical language obtainable to all people. Dever calls his ebook "a feminist manifesto — via a man," and his paintings offers a brand new prominence to girls because the custodians of Israel's folks faith. even though the monotheistic religion and perform stated within the Bible most likely held sway between trained, elite males in Jerusalem, the guts and soul of Israelite faith used to be polytheistic, all in favour of assembly useful wishes, and situated within the houses of universal, illiterate humans. much more popularly written than Dever's earlier books, Did God Have a spouse? is bound to spur broad, even passionate, debate in all quarters.

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Extra info for Did God Have a Wife? Archaeology and Folk Religion in Ancient Israel

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James, Myth and Ritual in the Ancient Near East (1958). The Scandinavian branch of this school tended to be more extreme, positing not only celebrations of "divine kingship" in ancient Israel, but even of the hieros gamos, or "sacred marriage" of the gods. In these rites, priests and priestesses, the king and queen, or even "cult prostitutes" supposedly acted out the mysterious and magical union of divinity and humanity by performing ritual sexual intercourse in the sanctuary or even in public worship.

Micah 4:2-4) Amos's vision of the "good life" in the fullness of time is equally compelling. He is a villager from Tekoa, a "herdsman and dresser of sycamore trees" (7:14). "Behold, the days are coming," says the Lord, "when the plowman shall overtake the reaper and the treader of grapes him who sows the seed; the mountains shall drip sweet wine, and all the hills shall flow with it. I will restore the fortunes of my people Israel, And they shall rebuild the ruined cities And inhabit them; They shall plant vineyards and drink their wine, And they shall make gardens and eat their fruit.

This approach had already shown promise, because it began to deal with religion not just as a theological ideal, but as a functioning reality, with a "real-life" context (of which I shall say much more later). There were some notable early works reflecting what came to be called simply the "sociological school," such as Max Weber's classic The Protestant Ethic and the Spirit of Capitalism (1930; translated from the German original of 1904-1905), and Ancient Judaism (1952), which sought to derive modern religious and socio-cultural norms from the worldview of ancient Israel.

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