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Biblical Terror Biblical Terror BIBLICAL TERROR Why Law and Restoration in the Bible Depend Upon Fear Jeremiah W. Cataldo T&T CLARK Bloomsbury Publishing Plc 50 Bedford Square, London, WC1B 3DP, UK 1385 Broadway, New York, NY 10018, USA BLOOMSBURY, T&T CLARK and the T&T Clark logo are trademarks of Bloomsbury Publishing Plc First published in Great Britain 2017 Paperback edition fi rst published 2018 Copyright © Jeremiah W. Cataldo, 2017 Jeremiah W. Cataldo has asserted his right under the Copyright, Designs and Patents Act, 1988, to be identifi ed as Author of this work. All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or any information storage or retrieval system, without prior permission in writing from the publishers. Bloomsbury Publishing Plc does not have any control over, or responsibility for, any third-party websites referred to or in this book. All internet addresses given in this book were correct at the time of going to press. The author and publisher regret any inconvenience caused if addresses have changed or sites have ceased to exist, but can accept no responsibility for any such changes. A catalogue record for this book is available from the British Library. A catalog record for this book is available from the Library of Congress. ISBN: HB: 978-0-56767-081-6 PB: 978-0-56768-262-8 ePDF: 978-0-56767-082-3 ePUB: 978-0-56767-083-0 Typeset by Forthcoming Publications (www.forthpub.com) To fi nd out more about our authors and books visit www.bloomsbury.com and sign up for our newsletters. For Ruth, a woman of grace and poise. Cඈඇඍൾඇඍඌ Preface xi Abbreviations xiii Chapter 1 ,ඇඍඋඈൽඎർඍංඈඇ Premise, Authorial Perspective, and Understood Audience 5 Caveats: What Must Be Said Before What Can Be Said 8 I Did It My Way: How Visions of a Restored World 5HÀHFWWKH6XEMHFW¶V'HVLUH 'H¿QLQJ5HYHODWLRQ/DZDQG5HVWRUDWLRQ as Pillars of Monotheism Within the Context of This Study 17 8QGHUVWDQGLQJWKH5ROHRI&RQÀLFWDQG$Q[LHW\ LQWKH&HQWUDOL]LQJRI/DZDQG5HVWRUDWLRQLQWKH%LEOH Understanding the Importance of Revelation for Law and Restoration Within the Biblical Texts 27 +RZWKH7KHRULHVRI)RXFDXOW'HOHX]HDQGäLåHN$UH+HOSIXO 'HVFULSWLRQRI&KDSWHUV Chapter 2 7ඁൾ3උඈൻඅൾආඌඈൿ5ൾඏൾඅൺඍංඈඇ5ංඍඎൺඅංඓൺඍංඈඇ&ඈඇඍඋൺൽංർඍංඈඇ, ൺඇൽ/ൺඐ¶ඌ'ൾඉൾඇൽൾඇർൾ8ඉඈඇ7ඁൾආ 5HYHODWLRQDVD6WUDWHJ\IRU'L൵HUHQFH Biblical Law and Its Encouragement of Ritualization Are Attempts to Stabilize Contradiction 58 :K\%LEOLFDO5LWXDO3UHVHUYHV'L൵HUHQFH /DZ'H¿QHV(WKLFVDQG3UHVHUYHV'L൵HUHQFH How Law Might Be an Expression of Power 72 /DZ,QWHUPDUULDJH3UHMXGLFH([SUHVVLRQVRI,GHQWLW\7KURXJK Contrapositional Strategies 75 &DVWLQJäLåHN8SRQWKH&RQWUDSRVLWLRQ%HWZHHQ$QQLKLODWLRQ and Restoration 76 Contraposition in Intermarriage 78 :K\3URKLELWLQJ,QWHUPDUULDJH,QWHUUXSWHGWKH6RFLDO2UGHU viii Contents Chapter 3 5ൾඌඍඈඋൺඍංඈඇංඇ+ൺ඀඀ൺං±=ൾർඁൺඋංൺඁൺඌ'ൾඉൾඇൽൾඇඍ8ඉඈඇ'ංൿൿൾඋൾඇർൾ The (De)Constructive Role of Ideology 90 Saving the Temple from the “Other” 95 Jerusalem Temple as a Potentializing Symbol 96 The Necessity of Violence for Utopia 101 3HWHUVHQ¶V7\SRORJ\RIWKH3URIDQH³2WKHU´RU6DWDQ 7KH/DZDV&RQVWUXFWLYHLQ/LJKWRI3HWHUVHQ¶V7\SRORJ\ )LQGLQJ2UGHULQ5HVWRUDWLRQ &KDSWHU 7ඁൾ5ඈඅൾඈൿ(එർඅඎඌංඈඇංඇ0ඈඇඈඍඁൾංඌඍංർ/ൺඐ /HW¶V'LVSHQVH:LWK7KHRFUDF\ Exclusion Is the Dark Side of Monotheistic Law 127 Biblical Law in the Discourse of Power 131 The Role of the Social Body in the Law: Ritualization and Exclusion 135 /DZDVD1HJDWLYH5HSUHVVLYH3RZHU" Legal Taboos or Categorical Restrictions: )XUWKHU'LVFXVVLRQRQ/HJDOL]HG6WUDWHJLHVRI([FOXVLRQ The Intent of Monotheistic Law Was to Create D1HZ1RUPDWLYH2UGHU 7KH5HDFWLRQDU\1DWXUHRI/DZ" A Final Word on Law as a Framework for Restoration 152 Chapter 5 &ඈඇඌඍඋඎർඍංඏංඌආൺඌൺ&ඈඇඌൾඊඎൾඇർൾඈൿ(එංඅൾ Understanding the Social and Political Aspects and Impacts of Constructivism 155 “We Are the World”: 'H¿QLQJ³3HRSOH´DVD6KDUHG2EMHFWLQ0DODFKL “We Bow Down at Your Temple…and Give Thanks”: 7HPSOHDVD6KDUHG2EMHFWLQ+DJJDL±=HFKDULDK )RXFDXOW¶V7KHRU\RQ3RZHU+HOSV8V'LVFHUQ Some Important Things About the Temple 170 (]UD±1HKHPLDK7KH/DZDVD/XUNLQJ%RG\ ³,¶P%HWWHU7KDQ<RX´ Deutero-Isaiah the Ideal Social-Political Body 182 “This Land Is My Land”: ³/DZ´DQGWKH3RZHURI/DQG&ODLPDV6KDUHG2EMHFWV in Jeremiah 186 Contents ix Chapter 6 'ංൿൿൾඋൾඇඍංൺඍංඇ඀(එංඅൾඌ 'L൵HUHQFHDQG'LVWLQFWLRQ$3ULPHU The Exile as a “Univocal” Event and Its Quality DVD6\PERORI'L൵HUHQFH The Role of a Value System in Self-Preservation 201 The Necessity of Exile for Restoration Betrays Utopian Desire 211 Chapter 7 5ൾඍඎඋඇංඇ඀ඍඈඍඁൾ&ൾඇඍඋൺඅංඍඒඈൿ5ൾඅං඀ංඈඇ The Problematic Dichotomization of Religion and Society in Ancient Israel 217 Problematic Reconstructions 223 -RVHSK%OHQNLQVRSS¶V³6HFWDULDQ3KDVH´ Fear + Desire = Monotheism 233 The Impotence and Power of Revelation 236 %LEOLRJUDSK\ Index of References 252 Index of Authors 256 Pඋൾൿൺർൾ There are always individuals who whether through direct action or indirect conversation shape the contours of a writing. For that reason, I am thankful to Tamara Eskenazi who found areas to challenge me as I thought WKURXJKWKLVSURMHFW'ZD\QH7XQVWDOODSKLORVRSKHUE\WUDGHKDSSLO\UHDG WKURXJKPXFKRIP\PDWHULDOFRYHULQJäLåHNDQGSURYLGHGFRQVWUXFWLYH feedback. The Honors College at Grand Valley State University afforded PHWKHRSSRUWXQLW\WRWHDFKDFRXUVHWDLORUHGDURXQGWKLVSURMHFWZKLFK provided a unique platform to “experiment” with different ideas. And to that end, I am extremely appreciative of the eager students in my Terror of Monotheism seminar who willingly engaged early forms of arguments ,GHYHORSHGIRUWKLVSURMHFW'DYLG&OLQHVDQG'DYLG&KDOFUDIWJUDFLRXVO\ VXSSRUWHG WKLV SURMHFW 'DYLG &KDOFUDIW DOVR SURYLGHG KHOSIXO IHHGEDFN early on. Duncan Burns patiently worked through manuscript and helped me work out troublesome areas. All mistakes, however, are mine. And lest I forget, my family graciously supported me despite the impact that this SURMHFWKDGXSRQWKHLUOLYHV7RDOO,DPHWHUQDOO\JUDWHIXO Aൻൻඋൾඏංൺඍංඈඇඌ ABD The Anchor Bible Dictionary. Edited by D. N. Freedman. 6 vols. New York: Doubleday, 1992. Ant. Josephus, Antiquities of the Jews (trans. William Whiston) BCT Bible and Critical Theory BI Biblical Interpretation BJS The British Journal of Sociology BTB Biblical Theology Bulletin C. Ap. Josephus, Contra Apionem (trans. William Whiston) CBQ Catholic Biblical Quarterly HUCA Hebrew Union College Annual JAOS Journal of the American Oriental Society JBL Journal of Biblical Literature JHS Journal of Hebrew Scriptures JSOT Journal for the Study of the Old Testament JSOTSup Journal for the Study of the Old Testament, Supplemental Series JTS Journal of Theological Studies LBD Lexham Bible Dictionary LHBOTS Library of Hebrew Bible/Old Testament Studies OA Oriens Antiquus SJOT Scandinavian Journal of the Old Testament VT Vetus Testamentum ZAW Zeitschrift für die Alttestamentliche Wissenschaft Chapter 1 Iඇඍඋඈൽඎർඍංඈඇ [T]he difference between Good and Evil is not that of content, but that of form—but, again, not in the sense that Good is the form of unconditional commitment to a Cause, and Evil the betrayal of this commitment. It is, on the contrary, the very unconditional “fanatical” commitment to a Cause which is the “death drive” at its purest and, as such, the primordial form of (YLOLWLQWURGXFHVLQWRWKHÀRZRI VRFLDO OLIHDYLROHQWFXWWKDWWKURZVLW RXWRIMRLQW7KH*RRGFRPHVDIWHUZDUGVLWLVDQDWWHPSWWR³JHQWULI\´WR domesticate, the traumatic impact of the Evil Thing. In short, the Good is the screened/domesticated Evil.1 In beginning, let us propose this: fear and anxiety are the beating heart of the Bible. Fear of death. Fear of irrelevance. Fear of the loss of difference. These statements are broad, even greedily so, and must for the sake of clarity be narrowed. Therefore, we will restrict our primary discussion then to two fundamental, biblical concepts: law and restoration, the assumed centrality of which are ideological tools of the monotheistic pioneer, the settler, the one who establishes defenses against perceived threats to his desired world. Such threats he views as the dangerous incursion of anomy. “By all means, keep your vows and make your libations… Lo, I swear by my great name, says the LORD, that my name shall no longer be pronounced on the lips of any of the people of Judah in all the land of Egypt, saying, ‘As the Lord God lives.’ I am going to watch over them for harm and not good…” (Jer 44:26–27). Within both popular and academic hermeneutics, the biblical centrality of law and restoration has been largely misunderstood. Many view the Bible as a product written under the presupposition that law and resto- UDWLRQZHUHDOUHDG\UHL¿HGDQGFHQWUDOFRQFHSWVDQGWKDWWKHWH[WVZHUH written on the presumed centrality of those ideas. Consequently, biblical LQWHUSUHWDWLRQLVRIWHQDQH[HUFLVHLQGHWHUPLQLQJKRZDELEOLFDODXWKRU¶V understanding of a dominant religious law shaped the message of his text. 1௒6ODYRMäLåHNIn Defense of Lost Causes.LQGOH /RQGRQ9HUVR 2 Biblical Terror Yet when properly analyzed, neither law nor restoration were immedi- ately central to Israelite or Judean identity. Deuteronomist ideal aside, neither concept was central before the biblical text was written or before the period of the exile(s). In fact, as this work will argue, both concepts became central as their authoring biblical communities struggled to hold on to the certainty of their identities. To get at that fact, a primary question must be: How are the biblical concepts of law and restoration dependent upon anxiety? Our hypothesis is that anxiety over lawlessness and disorder—over “death” in a general sense—created
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