 |
| Amazon link |
Book Description
In this remarkable, acclaimed history of the development of monotheism, Mark S. Smith explains how Israel's religion evolved from a cult of Yahweh as a primary deity among many to a fully defined monotheistic faith with Yahweh as sole god. Repudiating the traditional view that Israel was fundamentally different in culture and religion from its Canaanite neighbors, this provocative book argues that Israelite religion developed, at least in part, from the religion of Canaan. Drawing on epigraphic and archaeological sources, Smith cogently demonstrates that Israelite religion was not an outright rejection of foreign, pagan gods but, rather, was the result of the progressive establishment of a distinctly separate Israelite identity. This thoroughly revised second edition of The Early History of God includes a substantial new preface by the author and a foreword by Patrick D. Miller.
* * * * * * * * * * *
Introduction
One of the areas I have failed to speak to as I should is How God Came To Be not only in the evolution of the Judeo-Christian religion but in the evolution of man himself. Of course, this then would directly affect how the bible would be read and discussed. It certainly would be different from how the bible is typically used when we quote Scripture familiarly without really understanding the depth of God's historical legacy from the earliest evolutionary times of ancient man to today's contemporary civilizations.
I touched upon this a little bit yesterday when posting a "book review" of The Reception of Jesus in the First Three Centuries by Chris L. Keith, Helen K. Bond, Christine Jacobi and Jens Schröter. Here the early milieu of the New Testament is discussed in three weighty volumes by 70 different scholars to help portray the complexity of the Christian bible's development in the earliest days of the church. Likewise may be found similar discussions on the development of the Old Testament in the bible such as we have here with Mark Smith's edition.
For myself, beyond the academic language of biblical scholars, I quite accidentally stumbled across one of my favorite authors on this same subject in James Michener's novel, The Source, which opens up the idea of how ancient man became acquainted with God as a developing saga in the hoary story of revelatory religion, being and event. (to borrow part of a phrase from the renown philosophy Alaine Badiou; see link here and here).
Just the idea of God as an idea, or inkling of a conscious idea, only came to light slowly but slowly in the long experience of the ancient psyche of man; it is a story I think Michener has described quite aptly to the common, non-academic reader in readable narrative. That is, we have only come to know God through the accumulated experiences of many others from the earliest of times of man's evolutionary development until now. As such, I recommend reading Michener's novel ahead of all other biblical treatises on ancient Israel's evolving religion to help adjust our thinking about how God's apprehension of Being and Event came to be.
Just the idea of God as an idea, or inkling of a conscious idea, only came to light slowly but slowly in the long experience of the ancient psyche of man; it is a story I think Michener has described quite aptly to the common, non-academic reader in readable narrative. That is, we have only come to know God through the accumulated experiences of many others from the earliest of times of man's evolutionary development until now. As such, I recommend reading Michener's novel ahead of all other biblical treatises on ancient Israel's evolving religion to help adjust our thinking about how God's apprehension of Being and Event came to be.
In summary, let me end by referencing Michener's book below as a follow up to Peter Enn's posting on Mark Smith's treatise on how the idea of YHWH formed within Israel. Enjoy.
R.E. Slater
December 23, 2019
Wikipedia Link
The Source is a historical novel by James A. Michener, first published in 1965. It is a survey of the history of the Jewish people and the land of Israel from pre-monotheistic days to the birth of the modern State of Israel. The Source uses, for its central device, a fictional tell in northern Israel called "Makor" (Hebrew: "source"). Prosaically, the name comes from a freshwater well just north of Makor, but symbolically it stands for much more, historically and spiritually.
Unlike most Michener novels, this book is not in strict chronological order. A parallel frame story set in Israel in the 1960s supports the historical timeline. Archaeologists digging at the tell at Makor uncover artifacts from each layer, which then serve as the basis for a chapter exploring the lives of the people involved with that artifact.
The book follows the story of the Family of Ur from a Stone Age family whose wife begins to believe that there is a supernatural force, which slowly leads us to the beginnings of monotheism. The descendants are not aware of the ancient antecedents revealed to the reader by the all-knowing writer as the story progresses through the Davidic kingdom, Hellenistic times, Roman times, etc. The site is continually inhabited until the end of the Crusades when it is destroyed by the victorious Mameluks (as happened to many actual cities after 1291) and is not rebuilt by the Ottomans.
- Wikipedia
* * * * * * * * * * *
We All Have a History. Even God.
Mark S. Smith’s book The Early History of God: Yahweh and the Other Deities in Ancient Israel opens with a quotation from the 6th c. AD writer on Roman antiquity, Lydus.
There has been and is much disagreement among theologians about the god honored among the Hebrews (De mensibus 4.53)
Indeed.
For the next 200 pages, Smith looks at the “role of Yahweh within Israelite religion” vis-a-vis older Canaanite deities like El, Baal, and Asherah (also known to us from the Bible).
Ferreting out how the ancient Israelites came to worship Yahweh and what that meant in the context of ancient polytheistic cultures has been a huge topic ever since modern biblical scholars/archaeologists began learning new things about (1) ancient Israel and (2) ancient polytheistic cultures.
The bottom line, mainstream view—I shudder even to attempt to summarize it in one sentence—is that the Hebrew scriptures contain a record of Israel’s diverse and changing views concerning God, where the experience of the Babylonian Exile was a major turning point in the emergence of monotheism (the belief that only one God exists) out of monolatry (many gods exist but only Yahweh is worthy of worship).
God, in other words, has a history—or at least on the pages of the Old Testament. We are seeing development over time in how God was understood.
This mainstream view does not rest well with the biblical progression of events, namely: Israel knew Yahweh as the/their only God from the time of Abraham, and how well they did as a people/nation depended on remembering that and worshiping/obeying Yahweh alone.
For biblical scholars of the last century or so, this picture is complicated by
(1) the Bible’s own hints and nods at a more complicated “early history of God” (hence Smith’s book), and
(2) our considerable and growing understanding of religion in general in the ancient Near East, especially Canaanite and Ugaritic religion, which are closest to Israelite religion.
I’m used to this sort of thing, but I know many are not. That’s fine. The point, though, is that the modern study of the Old Testament has irrevocably affected what we can expect from the Bible in terms of “brute information” about God.
The modern study of the Old Testament doesn’t tell you what to believe, like a bully, but it has placed the Old Testament firmly in its culture moments—so firmly, in fact, that a well rounded view can’t just make believe the last hundred or so years of thinking on this subject didn’t happen.
Here’s my take-away from all this—and I’m asking you (or at least humor me) to believe me when I say that this is not a last minute frenzied punt from my own end zone before the sack. My life, such as it is, is about synthesizing my own spiritual life with what I’ve been trained to do and what I do for a living, which is to say I’ve thought about this a good bit and hang out with others who have done the same.
Studying the Bible and Israel’s past is a regular reminder to me that my ultimate object of trust is God, not the Bible (or how I understand the Bible). That’s not knocking the Bible. It’s acknowledging that the Bible—even where it talks about God—is a relentlessly contextual collection of ancient literature that takes wisdom and patience to handle well, and in doing so drives us toward further contemplation of God here and now.
God is bigger than the Bible.
I see Jesus and Paul already sounding that note when they began reshaping traditional expectations of God.
I haven’t come to this place quickly or casually, though from my vantage point today, it feels rather commonsensical to me—though I don’t impose that on anyone, at least not until I gain supreme, ultimate power, which is the plan.
One last point, to anticipate a common response: “But how can you know anything about God other than what the Bible tells you?” Fair question, but that potential problem does not dismiss the observation about God in the Bible. When you get close to the Bible, prepare to have your view of the Bible reoriented. The irony is that it is the study of the Bible that has led me down this path.
And it’s a nice path, at least for me. God is more outside of my control this way, which I can’t help but think is as it should be. As Lydus said over 1400 years ago, Yahweh isn’t easy to get your arms around—for Israelites or for those who have followed in their footsteps.
You can listen to my podcast on this topic HERE. You can read more about the nature of the Bible and Christian faith in The Bible Tells Me So (HarperOne, 2014) and Inspiration and Incarnation (Baker 2005/2015).
