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Download (11MB) https://theses.gla.ac.uk/ Theses Digitisation: https://www.gla.ac.uk/myglasgow/research/enlighten/theses/digitisation/ This is a digitised version of the original print thesis. Copyright and moral rights for this work are retained by the author A copy can be downloaded for personal non-commercial research or study, without prior permission or charge This work cannot be reproduced or quoted extensively from without first obtaining permission in writing from the author The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the author When referring to this work, full bibliographic details including the author, title, awarding institution and date of the thesis must be given Enlighten: Theses https://theses.gla.ac.uk/ [email protected] COMMUNITY AND DISCIPLINE Some early stages of community discipline in the Old Testament: the Priestly Writer’s attempt to control the Israelite community in the sixth Century B.C. by means of the Aaronide manifesto by Derek John Fraser A Thesis for the Doctor of Philosophy Degree in the Faculty of Divinity April 1988 "c. Fraser 1988” ProQuest Number: 10970831 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 10970831 Published by ProQuest LLC(2018). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 ACKNOWLEDGEMENTS This project began in 1977 when I was required to pursue some supervised studies for accreditation by the Baptist Union of Scotland. In order to use the time most effectively I decided to undertake a research programme in O.T. One of the original purposes has long since passed and I am now glad to bring this venture to a completion. A variety of people and groups have helped me; the Baptist Unions in Glasgow and London, Dr Williams' Trust, St. Luke’s College Foundation, the congregation of Crown Terrace Baptist Church and latterly the congregation of Croxley Green Baptist Church, who granted me sabbatical leave in the autumn of 1987 which allowed me to complete the writing of this work. I am also grateful to Pam Webley for her willingness to type the manuscript. I would wish to specifically mention three people for special thanks. The Principal of the Scottish Baptist College, Rev. R E 0 White for his initial interest and encouragement to strive for the highest academic standards possible. Also his own example of discipline which reminded me that such rigorous study was possible amongst the multiplicity of pastoral commitments. Secondly, Dr Carroll, who first ignited my love of (ii) the O.T. in the exilic period, and who has subsequently provided me with continual supervision, creative, controversial and stimulating correspondence as well as his ready co-operation, for all of which I have been most grateful. Finally to Lynda, my wife, who has carried so many of the burdens over these eleven years, amidst the rearing of our three lovely children and many pastoral demands: I dedicate this work to her, a "watery" dream which has now become a reality. April, 1988 TABLE OF CONTENTS Title Page Acknowledgements (ii) Table of Contents (iv) Summary (vii) Preface (xi) Chapter I : The Post exilic period 1 (a) Introduction 2 (b) The historical situation in the Ancient Near East 11 (c) Life in Judah 14 (d) The situation in Babylon 20 (e) The consequences of these events 28 (f) Footnotes 35 Chapter II : The Priestly Writer's response to the exilic situation 42 (a) Introduction 43 (b) Some major critical questions concerning P 45 (c) Major Strands in P 56 (d) The authors of P and their purpose 86 (e) Footnotes 103 (iv) Chapter III : The Ideology of the Aaronide manifesto 117 (a) Introduction 118 (b) Purity and Danger by Mary Douglas 123 (c) The Idea of Purity in Ancient Judaism by Jacob Neusner 137 (d) In the Presence of the Lord by Baruch Levine 157 (e) The ideology of the Aaronide manifesto 173 (f) Footnotes 191 Chapter IV : Implications of the Aaronide manifesto 207 (a) Introduction 208 (b) Dietary controls 210 (c) Health controls 237 <d) Family Life 266 (e) Society 302 (f) Footnotes 320 Chapter V : Controls within the Aaronide manifesto 343 (a) Introduction 344 (b) The death penalty 346 (c) The ban: Herem 387 (d) The karet penalty 420 (e) Footnotes 483 Chapter VI : Conclusion 492 (v) Abbreviations Bibliography SUMMARY The sixth century B.C. was a momentous turning point in the history of the ancient Near East and the fall of Jerusalem and the exile were part of a wider canvas. A brief historical sketch and a description of the effects of the exile in Judah and Babylon is followed by a consideration of some of the responses to the tragedy. The priestly writer*s response to the crisis of the exile is one amongst many others, although it appears to gain credence and finally establish itself as the authoritative version of events. P seeks to lend order and coherence to a community facing collapse and disintegration, through the Aaronide manifesto. The Aaronide revolution was based not only on a quest for power but also on certain understandings of Israelite faith necessary to ensure its vitality. They seek to consolidate all effective power in their own hands and so they redact the Pentateuch with absolute power assigned to the Aaronides. The new Israelite faith is based on the strict observance of the cult and Torah as the divinely appointed means for life. A major emphasis of P is his theological understanding of the exile in terms of holiness and through the work of Douglas, Neusner and Levine, we see how crucial is this concept. The exile produced a breakdown in the relationship between God and the people because of their sin; P seesthe exile as God distancing himself lest his holiness be infected. A theology of holiness is developed as an appropriate programme for the future to ensure the divine presence and preserve its continuance among the people of Israel. P uses holiness as a regulative principle which has application over a wide range of issues and areas relevant to Israelite life. The genius of P is in having established a clear structure he is then able to distinguish what violates against the established norms and so provides a way for the practice of discipline to become operative. The way in which this regulative principle is applied to bring a correct ordering to life is seen in matters of diet with the rules of avoidance giving physical expression to holiness at every meal. The threat of impurity is from within as well as without, and so under health controls various unclean conditions are classified and the appropriate remedial action specified. The threat which comes to the community from the power of sex is recognised within family controls. The desire is to order sexual relationships with the community as well as stressing the sanctity of marriage and preserving the stability of family life in (viii) an area where the threat from Canaanite forces was considerable. Social sources of pollution reveal how broad and diverse the principle of holiness is in its application. By such controls P seeks to bring order into society and these are complemented by various penalties, which identify areas which P saw as crucial in his attempt to preserve Israelite faith from disintegration and assimilationism. The death penalty provides us with a neutral picture about which deviations deserve punishment. P is careful to use the qal form for all ritual offences, while the hophal form of the verb is used for a small group of crimes which have a disruptive impact on the Israelite community. The use made by Ezra of herem is traced back to its biblical roots and its basic purpose is perceived as ridding the community of alien forces, although there may be a certain romanticising of the past. The karet penalty is a major tool for P and it appears with the death penalty in certain transitional passages. A variety of meanings have been attached to karet and many assume the direct intervention of God to control violations; it is used as a strong deterrent and in areas where P seeks to preserve the identity of the Israelite people from the forces of disintegration. The system of controls and penalties is matched by an understanding of cultic life which recognised the (ix) reality of sin and provided a means of atonement. The Day of Atonement is important for P since it provides a cleansing of the community and the wayward are recognised as placing themselves beyond the community. While the Aaronide manifesto is, by its nature, seen as ideal, it nevertheless permits us to perceive some of the early stages in the discipline of the Israelite community in the sixth century B.C. (x) PREFACE A clear structure for community discipline is seen to be operative in the writings of the Qumran community and to a lesser extent in the writings of the New Testament. In the work of Ezra and Nehemiah there appears a certain shape and form to controls operative within the religious community.
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