Soteriology And The End Of Animal Sacrifice

Soteriology and the End of Animal Sacrifice traces the historically sustained critique of animal sacrifice in both the Jewish prophets and Greek philosophers and offers a reinterpretation of the fundamental expression of piety in both cultures. The Jewish prophets, such as Isaiah, and Greek philosophers beginning with Pythagoras, provided not only an unequivocal denunciation of animal sacrifice as a religious ritual. Equally important, they also offered an alternative conception of piety in and through a language dedicated to the therapeutic health and well-being of others. In the philosophies of Socrates and Epicurus in the Greek world and in the teaching and healing of Jesus in the Jewish world of first-century Palestine, we reach a decisive moment in the revolution of religion in the ancient world. The practice of animal sacrifice in the temples of Greece and Jerusalem begins to be reconceived and eventually abolished and replaced by a soteriology or healing wholly dedicated to the well-being of individuals no less than entire societies. The replacement of animal sacrifice with soteriological speech is the single most important revolution in the religions of antiquity.

Soteriology and the End of Animal Sacrifice traces the historically sustained critique of animal sacrifice in both the Jewish prophets and Greek philosophers and offers a reinterpretation of the fundamental expression of piety in both cultures. The Jewish prophets, such as Isaiah, and Greek philosophers beginning with Pythagoras, provided not only an unequivocal denunciation of animal sacrifice as a religious ritual. Equally important, they also offered an alternative conception of piety in and through a language dedicated to the therapeutic health and well-being of others. In the philosophies of Socrates and Epicurus in the Greek world and in the teaching and healing of Jesus in the Jewish world of first-century Palestine, we reach a decisive moment in the revolution of religion in the ancient world. The practice of animal sacrifice in the temples of Greece and Jerusalem begins to be reconceived and eventually abolished and replaced by a soteriology or healing wholly dedicated to the well-being of individuals no less than entire societies. The replacement of animal sacrifice with soteriological speech is the single most important revolution in the religions of antiquity.

The slaughter of animals as a religious ritual and the execution of human beings as a judicial one was an interrelated phenomenon in the ancient world. Writings from different traditions had to be interpreted in relation to each other for the connection between two sacred rituals to be made. The history of the death penalty within the textual traditions of Judaism and ancient Greece could be traced to specific commandments beginning in Genesis and in laws specified as early as in Hesiod’s Theogony—in each case, however, with far from unambiguous conclusions despite their divine origins in YHWH or Zeus. An ever-present uncertainty in the nature of the death penalty pervades the writings of the Bible from Genesis to the Gospels of Jesus, as well as in the mytho-poetic world of Hesiod, the tragedy of Aeschylus, and Socratic philosophy as represented in Plato’s dialogues. Scholarship has not considered the importance of these two interrelated traditions insofar as both expose the specific characteristics of violence and killing within the institutions of religion and the law. The creation of religious rituals and the acts of the law are inseparable and essential to the authority of the politico-religious state. Animal sacrifice and the death penalty serve as the pillars of social legitimacy in the ancient world.

Practicing Intertextuality attempts something bold and ambitious: to map both the interactions and intertextual techniques used by New Testament authors as they engaged the Old Testament and the discourses of their fellow Jewish and Greco-Roman contemporaries. This collection of essays functions collectively as a handbook describing the relationship between ancient authors, their texts, and audience capacity to detect allusions and echoes. Aimed for biblical studies majors, graduate and seminary students, and academics, the book catalogues how New Testament authors used the very process of interacting with their Scriptures (that is, the Masoretic Text, the Septuagint, and their variants) and the texts of their immediate environment (including popular literary works, treatises, rhetorical handbooks, papyri, inscriptions, artifacts, and graffiti) for the very production of their message. Each chapter demonstrates a type of interaction (that is, doctrinal reformulations, common ancient ethical and religious usage, refutation, irenic appropriation, and competitive appropriation), describes the intertextual technique(s) employed by the ancient author, and explains how these were practiced in Jewish, Greco-Roman, or early Christian circles. Seventeen scholars, each an expert in their respective fields, have contributed studies which illuminate the biblical interpretation of the Gospels, the Pauline letters, and General Epistles through the process of intertextuality.

Sacrifice is part of many religions. While the actual ritual has often been abolished, the concept remains alive through stories, rituals, calendars and art. The essays in this book discuss the concept from various social, historical and intellectual contexts ranging from the pre-historical period till today.

One of the central claims thatTextual Rivalries makes is that the Kabbalah is often mislabeled as mysticism. Demystifying kabbalistic thought, Gilad Elbom treats it as a logical and consistent framework that promotes a new understanding of human-divine relations, social and psychological mechanisms, and the very idea of biblical interpretation. As such, the kabbalistic tradition becomes an early semiotic model that foreshadows modern modes of thinking, reading, and meaning-making. At its core, Textual Rivalries probes the ways in which assigning surprising roles to familiar signifiers is achieved through an intertextual reading of the Hebrew Bible, the New Testament, and midrash, including classical rabbinic literature and inventive kabbalistic texts. Divided into five major narratives, Textual Rivalries explores the various transformations and configurations of Adam and Eve, Cain and Abel, Moses and Jethro, Jesus and Paul, the male and female aspects of the divine system, and other key characters. Rather than a set of tried-and-true statements about an existing reality, the Bible, as Elbom shows, is a perpetually creative sign system that produces multiple meanings and generates new realities. In theological terms, the text is as continuously creative and just as imaginative as God. In many cases, the Kabbalah embodies innovative methods of biblical interpretation common to both Jewish and Christian theology. According to Kabbalistic thought, biblical interpretation itself contributes to the gradual repair of an imperfect world and functions as a major factor in the ongoing search for more profound definitions of God, language, history, and humanity.

This book on Alain Badiou’s philosophy begins with a central theme: the attempt to trace how Badiou has replaced the tradition of critical theory and negation with an affirmative support of his four generic procedures (art, science, love, and art) as inseparable from his revitalization of both the subject and the concept of truth. By defining four procedures as conditions of philosophy, Badiou makes the attempt to establish each as inter-related and systematically necessary to make a new proposal for thought. The fidelity to Badiou’s project for the 21st century, however, requires a fundamental examination: are his four truths complicated by an inescapable dilemma? And if so, can the four truths be retained, as a whole, or does the individual reader have to make a decision that will alter Badiou’s project and conclusions? By presenting the dilemmas of his thought, the scholarly reader will be in a position to then pursue the necessary study to come to their own conclusions and, by doing so, become sufficiently free to resist the many coercions of social and political life in liberal democracies today.

The major innovations which have occurred between the end of the 20th and the beginning of the 21st century represent a fresh challenge to the responsibility of innovators. Innovators have disrupted, and continue to disrupt the world through the growth of technology, DNA sequencing, genetic engineering, the management of large databases, different forms of intrusion into our private lives, etc. It is up to them take full responsibility for their actions, and question what they are accomplishing, why they are accomplishing it, to what end and with what means. Such questionings are those found in a practice conducted by Ancient philosophers: spiritual exercises. These were internal or external discourses, enabling individuals to act, think, to know how to behave and how to master oneself. It is surely toward these practices innovators of today should turn in order to innovate with wisdom.