Download Land of Our Fathers: The Roles of Ancestor Veneration in by Francesca Stavrakopoulou PDF

By Francesca Stavrakopoulou

The biblical motif of a land divinely-promised and given to Abraham and his descendants is argued to be an ideological reflex of post-monarchic, territorial disputes among competing socio-religious groups. The very important biblical motif of a Promised Land is based upon the traditional close to jap idea of ancestral land: hereditary house upon which households lived, labored, died and have been buried. a vital part of idea of ancestral land used to be the assumption within the autopsy lifestyles of the ancestors, who have been commemorated with grave choices, mortuary feasts, bone rituals and status stones.

The Hebrew Bible is plagued by tales referring to those practices and ideology, but the categorical correlation of ancestor veneration and likely biblical land claims has long gone unrecognized. The publication treatments this in providing proof for the very important and protracted impression of ancestor veneration upon land claims. It proposes that ancestor veneration, which shaped a typical floor within the studies of assorted socio-religious teams in historic Israel, turned within the Hebrew Bible an ideological battlefield upon which claims to the land have been gained and lost. 

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Halpern and D. W. Hobson (eds), Law and Ideology in Monarchic Israel (JSOTS, 124; Sheffield: JSOT Press, 1991), 11–107. 40. The close correlation of older generations with the acquisition and maintenance of land is also attested in the Decalogue (Exod. 20:12; Deut. 5:16). For the view that these verses allude to the post-mortem honouring of the ancestors, see Brichto, ‘Kin, Cult, Land and Afterlife’, 30–35; a view rejected by C. J. H. Wright, God’s People in God’s Land: Family, Land and Property in the Old Testament (Grand Rapids, MI: Eerdmans, 1990), 152–55.

Pitard, ‘Tombs and Offerings: Archaeological Data and Comparative Methodology in the Study of Death in Israel’, in B. M. ), Sacred Time, Sacred Place: Archaeology and the Religion of Israel (Winona Lake, IN: Eisenbrauns, 2002), 145–67, here 150; see also Wright, Disposal of Impurity, 120; contra R. Wenning, ‘Bestattungen im königszeitlichen Juda’, ThQ 177 (1997), 82–93; see also S. R. Wolff, ‘Mortuary Practices in the Persian Period’, NEA 65 (2002), 131–37. 69. Among the most important contributions to the debate of the last twenty-five years are those by Lewis (1989, 1991, 2002, 2008), Bloch-Smith (1992), Cooper and Goldstein (1993 n.

Smyth (eds), Le Livre de Traverse: de l’exégèse biblique à l’anthropologie (Paris: Cerf, 1992), 213–25. As Römer suggests, Yhwh’s identification with the ‘God(s) of the Father(s)’ in the biblical traditions represents another aspect of this centralizing strategy to displace the local dead. 1. 102 It is beyond coincidence that the centralizing of the dead in the patriarchal traditions complements the strong biblical preference for centralization elsewhere (not least in the cultic centralization of the divine in the Jerusalem temple),103 although this biblical emphasis on centralization (whether of the dead or of the god/s) likely has less to do with historical realism and more to do with an ideological resistance to plurality and diversity – and the competition between people and places that inevitably ensues.

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