|
Editor's Introduction
|
1
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|
Preface
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19 [ix]
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Acknowledgments
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25 [xv]
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Introduction: The Symbolization of Order
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39 [1]
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PART ONE: THE COSMOLOGICAL ORDER OF THE ANCIENT NEAR EAST
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[15]
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Chapter 1: Mesopotamia
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55 [16]
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Chapter 2: The Achaemenian Empire
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85 [46]
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Chapter 3: Egypt
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91 [52]
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PART TWO: THE HISTORICAL ORDER OF ISRAEL
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[111]
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Chapter 4: Israel and History
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157 [116]
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Chapter 5: The Emergence of Meaning
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176 [134]
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Chapter 6: The Historiographic Work
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188 [145]
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PART THREE: HISTORY AND THE TRAIL OF SYMBOLS
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[185]
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Chapter 7: From Clan Society to Kingship
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233 [188]
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Chapter 8: The Struggle for Empire
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265 [219]
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Chapter 9: The Mundane Climax
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303 [256]
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Chapter 10: The End of Israel's Worldly Existence
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361 [311]
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PART FOUR: MOSES AND THE PROPHETS
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[353]
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Chapter 11: The Deuteronomic Torah
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405 [355]
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Chapter 12: Moses
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431 [380]
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Chapter 13: The Prophets
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481 [428]
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Indexes
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[517]
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Biblical References
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571 [517]
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Modern Authors
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[520]
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Subjects and Names
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577 [522]
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Analytical Table of Contents
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Preface
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19 [ix]
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Acknowledgments
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25 [xv]
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Introduction: The Symbolization of Order
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39 [1]
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Being and Existence. The Community of Being: God, Man, World, Society.
Participation through Existence. The Order of Being in Perspective. Essential
Ignorance and Anxiety (1). Experiences of Order. The Experience of
Consubstantiality. The Experience of Lasting and Passing. Degrees of
Durability.
Hierarchy of Existents. The Attunement of Man to the Lasting Existents.
The
Experience of Obligation (2). Forms of Symbolization: Society as Microcosmos
and Macroanthropos. The Breakdown of Cosmological Empires and
the Orientation toward Transcendent Being (5). The Nature of Symbols.
Conflicts of Analogues and Early Tolerance. The Oneness of Being and the
Plurality of Symbols. Attempts at Rationalization. The Radical Inadequacy
of Symbols to their Task (6). The Love of Being and Existence. Intolerance
through Love of Being. Conversion. The Leap in Being. The Levels of Attunement.
Tolerance through Love of Existence (8).
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Part One: The Cosmological Order of the Ancient Near East
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[13]
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The Order of Society and the Order of Mankind. Cosmological Order as a
Type. Historical Variations within the Type. The Organization of Materials (13).
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Chapter 1: Mesopotamia
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§ 1. THE CREATION OP GOD AND THE DOMINION OF MAN
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55 [16]
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Hybris and Chastisement. The Rivalry of God and Man in Genesis (16).
The Myth of Adapa (18).
|
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§ 2. THE SYMBOLIZATION OF POLITICAL ORDER
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61 [21]
|
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Political Order in Cosmological Symbols. From City State to Empire. Divine
Lordship and Earthly Kingship (21). Time, Space, and Substance (24). The
Omphalos (27). The Zodiac and the Number Twelve (29). The Sun and the
Cycle of Renewal (32). Rationalization (34).
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§ 3. THE SYMBOLIZATION OP COSMIC ORDER
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78 [38]
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Cosmic Order in Political Symbols. The Mesopotamian, Chinese, and Mycenaean
Cases. The Aptitude of Civilizations for the Leap in Being. Comparison
of the Three Cases (38). The Enuma Elish. The Blend of Cosmogony, Theogony, and
Politics. Generations of Gods and Civilizational Crises (41).
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Chapter 2: The Achaemenian Empire
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85 [46]
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The Parallel of God and King. Influence of Zoroastrianism (46). The Dual ism of
Good and Evil. The Behistun Inscription. The Empire of Truth(47).
Polytheism and Pluralistic Construction of the Conquest. Dynastic Consciousness
(49). Rationalization—Monistic and Dualistic (50).
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Chapter 3: Egypt
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§ I. THE STRUCTURE OP CIVILIZATIONAL COURSES
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91 [52]
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The Toynbee-Frankfort Debate. The Phases of Egyptian History. The Issue
of Osirian Religiousness (53). Analysis of the Conflict. Institutions,
Experiences, Civilizational Form. The Climate of Experience and Stability of
Form (56). The "Song of the Harper." Skepticism and Hedonism (57). Types
of Civilizational Form. Compactness and Differentiation of Experiences.
The Chinese Case. Civilizational Form and the Super-Civilizational Drama
of Mankind (60).
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§ 2. THE COSMOLOGICAL FORM
|
102 [63]
|
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The Birth of the Two Lands. The Experience of the Nile (64). The Sun
Hymns. Conflict with the Nile Symbol. The Visible and the Invisible God.
Conflict with Cosmological Symbolism. The Transcendental Component in
Pharaonic Order (67). Divine Kings and Animals. Divine Manifestation in
the Pharaoh. Manifestations in Celestial Bodies, in Animal Species, in
Representative Men. Probable Causes of the Egyptian Peculiarity (72). The
Radiation of Cosmic Order over Society. The Son of God—in the Pyramid Texts,
in the Middle and New Kingdoms. The Meaning of Maat. The Transmission
of Maat (75).
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§ 3. THE DYNAMICS OF EXPERIENCE
|
121 [81]
|
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1. The Egyptian Type of Differentiation. Egyptian Cosmogony and Ionian
Speculation. The Structure of the Myth: Component Blocks of Experience;
the Experience of Consubstantiality as the Binding Force. The Value of
Mythical Compactness (82). Speculation within the Range of Consubstantiality.
Evolution toward Monotheism. The Amon Hymns of Dynasty XIX.
Theologia negativa
and
Analogia entis
(85).
|
122
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2. The Memphite Theology. The Mythical Drama of Order from Chaos. Unification
of Egypt and Foundation of Memphis (88). Theogonic Speculation.
Ptah as the Creator
ex nihilo
. Divine Creation—Royal Foundation. The
Epistemological Footnote. Rational Consciousness in the Creation of the
Myth. Comparison with the Christian Logos Speculation (90).
|
127
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3. The Response to Disorder (95). The Coffin Text on a Community of
Equals (96). The "Dispute of a Man, Who Contemplates Suicide, with His
Soul" (98).
|
135
|
|
4. Akhenaton. The New Position of the Pharaoh. The Ascendancy of
Thebes. The "Instructions" for Meri-ka-re. The "Admonitions of Ipu-wer."
The "Prophecies of Neferrohu" (101). The Amarna Revolution. A Sun
Hymn of Amenhotep III. The "Hymns of Akhenaton." The Reactionary
Monopoly of Pharaonic Mediation. The Impasse of Pharaonic Order (105).
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141
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Part Two: The Historical Order of Israel
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[111]
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The House of Bondage and the Freedom of God (111). The Symbols of the
Break with Civilization: Sheol, Exodus, Desert, Kingdom of God (113).
The Chosen People and the Promised Land (113).
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Chapter 4: Israel and History
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1. Israel and the Civilizational Courses. Three Tables of Events: The Biblical
Narrative, Migrations and Dominations, Toynbee's Cycle of Syriac Civilization
(116). Pragmatic and Paradigmatic History. The Leap in Being as the
Source of True Order. The Chosen People as the Carrier of Truth. Paradigmatic
History as the Confirmation of Truth. The Historical Form of
Existence (121). The Eclipse of God. The Spengler-Toynbee Theory of
Civilizational Cycles (124).
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157 [116]
|
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2. The Meaning of History. Equivocations: The Objective Time of the
Civilizational Courses—The Inner Form of Society. Compact History in
Cosmological Form. Differentiated History in the Present under God. The Origin
of
Meaning in the Historical Present. The Radiation of Meaning over the Compact
Past (126). Problems in the Radiation of Meaning: The Ontological
Reality of Mankind—The Origin of History in a Moving Present—The Loss
of Historical Substance (128).
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167
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Chapter 5: The Emergence of Meaning
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176 [134]
|
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Psalm 136. The Emergence of Meaning: Creation, Covenant, Canaan. World-History
(154). The Range of Motives: Exodus, Sinai, Shechem. The Expansion of
Motives: Events, Experiences, Cults, Cult Legends, Historiographic
Elaboration (136). The Pattern of Emergence: Advance and Relapse. The
Sacred Line and Mankind. The Rhythm of the Book of Judges. The Kingdom
and the Prophets. Exile and Return. Retrospect from the Rabbinical Position
(139). The Ambiguity of Canaan. Judaism and Christianity (143).
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Chapter 6: The Historiographic Work
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The Biblical Narrative. The Layers of Meaning. The Historiographic Stratum
(145).
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188 [145]
|
|
§ I. THE SOURCES OF THE NARRATIVE. A NOTE ON THE STATE OF THE
PROBLEM
|
190 [146]
|
|
The Nature of the Problem (146). The Wellhausen School. The Conception of
Sources. Rising Dissatisfaction. Criticism (149). The Position of
I. Engnell. The Tradition-Historical Method. The Collections of Traditions.
Traditionist Circles. J. Pedersen. The Plurality of Motivating Centers (156).
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§ 2. THE SYMBOLS OF HISTORIOGRAPHY
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206 [162]
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Justification of the Term "History." Compactness of Israelite Experience
(162). Toroth (Instructions) and Sepher (Book) (164). Toldoth (Generations).
Expansion of Genealogies from Clan to Mankind. Separation of the
Remnant (165). Speculative Use of Toldoth. The Toldoth of Adam and the
Toldoth of Heaven and Earth. Generative Descent from God (168). Berith
(Covenant). Expansion from Clan Agreements to the Mosaic Berith. Institutional
Use of the Symbol. The Historiographic Use. The Four Ages of
World-History. The Four Ages in Christian Speculation (171).
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§ 3. THE MOTIVATIONS of HISTORIOGRAPHY
|
218 [174]
|
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The Range of the Narrative. Its Contents: History, Myth, Enactment of the
Myth. The Narrative a Symbolic Form
sui generis
(174). The Motivations: The
Foundation of the Kingdom and the Covenant (176). The Two
Foci of Construction and the Compact Experience of Order. The Mortgage
of World-Immanent Existence. The Targets of Attack. The Basis of the
Attack. Comparison with Christian Problems. The Struggle for Spiritual
Freedom (179).
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Part Three: History and the Trail of Symbols
|
[185]
|
|
Pragmatic Existence and the Order of the Covenant. The Complexity of
Israelite Symbols. History as a Symbol of Revelation. Organization of Sub-
ject Matter (185).
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Chapter 7: From Clan Society to Kingship
|
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§1. THE ABRAM STORY
|
233 [188]
|
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1. Yahweh's Berith with Abram. The Story of Genesis 14. The Nature of
the Source. The Political Scene before 1500 B.C. The Baal Berith. The
Transformation of the Berith Symbol. The Berith with Yahweh. The God of the
Fathers (188).
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233
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2. The Continuity of the Political Situation. The Scene in the Amarna
Period—at the Time of the Conquest (196).
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241
|
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§2. THE DEBORAH SONG
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245 [199]
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1. The Transmission of Yahwism to the Time of Moses. The Israelite Confederacy
(199).
|
245
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2. The Deborah Song (201). Yahweh and War. The Ritual of the Holy
War (204). War and Permanent Political Organization (208).
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247
|
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§3. THE KINGSHIP OF GIDEON
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258 [212]
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Amalgamation of Hebrews and Canaanites. The New Israel (212). Gideon
and the Midianite Wars (213). The Sanctuary of the Yahweh of Ophrah
(215). The Marriage Policy. The Function of the Harem. Abimelech's
coup
d'etat
(216). "The Fable of the Trees in Search of a King" (217).
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Chapter 8: The Struggle for Empire
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§1. THE AMPLITUDE OF YAHWISM
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265 [219]
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Assimilation to Canaanite Gods. Summodeism in
statu nascendi .
The Formation of Personality through the Spirit of Yahweh (219).
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§ 2. THE KINGSHIP OF SAUL
|
270 [224]
|
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1. The Rise of Saul. The Philistine Expansion. The National Kingship of
Saul (224). The Royalist Version of Saul's Kingship. The King and the
God (226). Prophetism—Collective and Solitary. Populist Yahwism. The
Bands of Prophets. Ecstaticism and Articulation (228).
|
270
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2. Spiritual Order of the Soul. Saul and the Witch of Endor. The Prohibition
of the
elohim
(232). The Soul in Israel and Hellas (234). Historical Realism v. Philosophy.
The Transfer of the Redeemer Function to Yahweh. The
Return of God into History. David's Funeral Elegy for Saul and Jonathan
(236).
|
279
|
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3. Theocracy. The Antiroyalist Version of Saul's Kingship (242). Samuel and
Theocracy (245).
|
289
|
|
§ 3. THE RISE OF DAVID
|
295 [249]
|
|
The Entrance of Judah into Israelite History (249). The New Social Forces.
The Retinue of the War Leaders and the Rise of Professional Armies. The
King's Clan. The War of the Generals. David Becomes King (251).
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Chapter 9: The Mundane Climax
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§1. THE DAVIDIC EMPIRE
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303 [256]
|
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The Empire and the Identity of Israel (256). The Economic Limitations
(258).
|
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§2. THE DAVID-BATHSHEBA STORY
|
306 [259]
|
|
"The Fable of the Poor Man's Lamb" (260). The Disintegration of the
War Ritual. Israel as a Strategic Reserve in the Imperial Army (261).
David's Character (265). Justice (266).
|
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§ 3. DAVID'S KINGSHIP
|
315 [267]
|
|
The Two Unctions (268). David's Berith with Israel. The Succession of
Solomon (269). Yahweh's Berith with the House of David (271).
|
|
§4. DAVID AND JERUSALEM
|
320 [273]
|
|
The Imperial Program. The Meaning of "David." Genesis 14. El Elyon. The
Theophorous Names. The Priesthoods (274). Psalm no (279).
|
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§5. THE IMPERIAL PSALMS. A DIGRESSION ON THE STATE OF THE PROBLEM
|
330 [282]
|
|
1. The Nature of the Psalms. Their Function in the Cult. Poetic and Religious
Individualism as Causes of Misunderstanding (282).
|
330
|
|
2. Form-critical and Cult-functional Methods. H. Gunkel. S. Mowinckel
(284).
|
332
|
|
3. Divine Kingship and Patternism. The Theoretical Issue. The New Year
Rituals. S. H. Hooke. A. R. Johnson. The Literature on Kingship (287).
|
336
|
|
4. The Difficulties of the New Position. The Insufficient Philosophical
Foundation (290).
|
339
|
|
5. The Resistance to Mythologization. The Sinai Cult. G. von Rad. The
Nathan Prophecy. H.- J. Kraus. Literary Criticism v. Analysis of Order
(293).
|
341
|
|
6. Conclusion. A. J. Wensinck on Cosmological Symbolism. The Relation
of Cosmological and Historical Form. The Institutional Vacuum of the
Covenant Order. The Completion through the Empire. The Pressure of Historical
Form on the Meaning of the Psalms (298).
|
347
|
|
§6. THE IMPERIAL SYMBOLISM
|
353 [303]
|
|
The Cosmological Symbols. The Nathan Prophecy. Egyptian Influences. The
Imperial Psalms (303). Eschatological Transformation. Psalms of Solomon
17. The Epistle to the Hebrews (309).
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Chapter 10: The End of Israel's Worldly Existence
|
|
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§1. THE DIVIDED KINGDOMS
|
361 [311]
|
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The Literary Outburst. Order beyond Mundane Existence. The Growth of
Israel. The Trail of Symbols (311). The Destiny of Israel. The Archaic
Revolt (315).
|
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§2. THE PRAGMATIC SITUATION
|
367 [316]
|
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The Internal Organization of the Northern Kingdom (316). The Egyptian
Intervention. Egyptian Aspects of Solomon's Reign. Pharaoh's Daughter.
The Temple. The Robe of the High Priest. The Cult Reform of Jeroboam
(317). The Rise of Assyria. The Omride Policy. Jehu's Revolt (322).
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§3. THE BOOK OF THE COVENANT
|
375 [325]
|
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The Interest in the Law. Hosea. The Response to the Crisis of Mundane Existence
(325). The Sinaitic Legislation.
Debharim
and
Mishpatim
(328).
The Decalogic Form (330). The Decalogue and Social Order (332).
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§4. THE PROPHET ELIJAH
|
385 [334]
|
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The Malachi Texts (33$). The Experience of Judgment (337). The Vision
on Mount Tabor (338). The Day of Yahweh (340). The Stages of Eschatology (343).
Elijah. Moses and Elijah. The Omrides and Elijah. The Attack
on the Baal. Elijah in the Desert. The Prophetic Succession (345).
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Part Four: Moses and the Prophets
|
[353]
|
Chapter 11: The Deuteronomic Torah
|
|
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1. The Prophets and the Order of Israel. Assimilation and Nationalism.
Universalism and Parochialism. The Judaite Will to Existence. Deuteronomic
"Theology" (355).
|
405 [355]
|
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2. The Speeches of Moses. Period of their Creation. Suppression, Discovery,
and Enactment (359).
|
410
|
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3. The Instructions of Yahweh and the Torah of Moses. The Myth of Mosaic
Authorship—of the Word of God (362).
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412
|
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4. The Regulation of Revelation. Motivations in the Prophetic Revolt. The
Inclusion of the Circumstances in the Contents of Revelation. The Regulation:
The King, the Priests, the Prophets. The Dividing Line between the
Histories of Israel and the Jews (367).
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418
|
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5. Deuteronomy and the Beginnings of Judaism. Israelite and Jewish Aspects
of the Torah. G. von Rad and W. Eichrodt. Flattening of Existence and
Peace of Mind. The Experience of "Today." Military Reform and Religious
Wars. Religion Defined. The Institutional Model of Divine Order. Imperial
Pressure, Repristination, and Preservation of Order (372).
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423
|
Chapter 12: Moses
|
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§I. THE NATURE OF THE SOURCES
|
431 [380]
|
|
The Permitted Questions and Answers (381). Form and Historical Substance.
The Form of the Torah. The Form of the Prophetic Legend. The Historical
Substance: Yahwist v. Pharaonic Order. The Form of the Paschal Legend
(383).
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§ 2. THE SON OF GOD
|
439 [388]
|
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The Summary of leitmotifs. Exod. 4:21—23. Israel: The New Son of God.
Service to Yahweh v. Service to Egypt. The Historical Demotion of Egypt
(389). The Name of Moses. The People and the Leader. Egyptization.
Mosheh: "The One Who Draws Out and Who is Drawn Out." The Red
Sea Miracle (392). The Transfer of the Mosheh Symbol to David. Psalm 18.
The Royal Son of God and the Order of Mankind. Transition to Messianism.
The Transfer of the Mosheh Symbol to Jesus. Heb. 13:20 (395). Moses as
the Prcfiguration of the Son of God. The Tentative Symbol of Moses the
God (398). Yahweh Tries to Kill Moses. The Uncircumcized Lips and the
Mouth of God (400).
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§ 3. THE GOD
|
453 [402]
|
|
The Yahweh of Moses (402). The Spiritual Biography of Moses in Exod. 2
(403). The Revelation from the Thornbush. Literary Structure of the Epi-
sode. The Interpretation of the I-AM-WHO-I-AM. St. Thomas on the Thorn-
bush Episode. The Hidden and the Revealed God. Revelation and Historical
Constitution of the People (405). Relation of the Thornbush Episode to the
Amon Hymns. The Date of Moses (412).
|
|
§4. THE NEW DISPENSATION
|
466 [415]
|
|
Revelation and Human Response. The Construction of the Exodus Drama
(416). The Construction of the Berith Drama (418). The Message from
Sinai. The Kingdom of Priests. The Order of Mankind with its Center in the
Royal Domain (421). The Covenant (423). The Decalogue. The Constitution of the
Theopolity. The Suppression of Rebellion Anti-Divine and Anti-Human. The Flow
of the People through the Rhythm of Time (424).
|
Chapter 13: The Prophets
|
|
|
§I. THE PROPHETIC EFFORT
|
481 [428]
|
|
The Continuum of Historical Form. Recall of the Past and Call in the
Present. Derailment into the Torah. Prophetic Resistance. Universalism and
Personalism. Relegation to the Past (428).
|
|
§2. THE UNFOLDING Of THE PROBLEM
|
|
|
I. The Decalogue. Jeremiah's Temple Address. The Decalogue as the Meas-
ure of Conduct. Prophetic and Public Authority (431). The Trial of Jeremiah.
Comparison with Socrates (434). The Call of Isaiah (436).
|
484 [431]
|
|
2. The Covenant. Law v. the Order of the Soul. The Normative Form of
Existential Issues (438). Jeremiah's Attack on the Alien Gods (440). Complaints
about Conduct—Amos, Hosea, Isaiah (442). The Demand of Virtues
(444). The Prophets' Ontology. Isaiah and Warfare. Metastasis (447).
Metastatic Operations (453). Metastatic Experience and the Existential Issue.
The Covenant Written in the Heart (455).
|
491
|
|
3. The Message. The Critique of the Sinaitic Symbolism (458). The In-
effective Revelation (460). The Dialectics of Divine Foreknowledge and
Human Decision. The Dual Symbolism of the Prophets (461). Ontology and
History (464). Jeremiah's Enactment of Israel's Fate. The Contraction of
the Chosen People into the Chosen Man (465). Jeremiah's Call. The Prophet
as the Royal Son of God, as the New Moses, as the Servant of Yahweh, as the
Lord of History (467). The Prophet to the Nations. Amos. The Literary
Form of the Prophets (470). The Messianic Problem. The Last Words of
David. The Image of the Ruler (471). The Institutional Phase of the Mes sianic
Problem—Amos, Hosea (470. The Metastatic Phase. Isaiah. The
Kabhod
of Yahweh. The Call. The Political Intervention. The Immanuel
Prophecy. The Disciples and the Sealing of the Message. The Prince of Peace
Prophecy. The Metastatic Vision (475). The Existential Phase. Jeremiah
(481). Jeremiah's Spiritual Autobiography. Suffering, Complaint, Revenge.
The Justice of God. The Mystery of Iniquity. The Dialogue with God.
Prophetic Existence as Participation in God's Suffering (484).
|
511
|
|
§3. THE SUFFERING SERVANT
|
542 [488]
|
|
The Problem of Israelite Order. The Positions of Isaiah and Jeremiah. The
Movement beyond the Order of the Concrete Society. The Exodus of Israel
from Itself (488). Deutero-Isaiah (491). The Work a Symbolic Drama. Errors of
Interpretation. The Logoi of Philosophy and Revelation. The Time
of Experience, of the Composition, of Salvation (494). Organization of the
Work. Substance and Form of Revelation. A New Type of Prophecy (498).
The Prologue in Heaven. The
leitmotifs
: The Former Things and the New
Things. The Redeemer God. God as the Creator of the World, of Israel, of
Salvation. Theology of History. The Fall of Babylon and the Experience of
Redemption. The God of All Mankind (501). The Servant and His Work
of Redemption. The Ordination of the Servant in Heaven. The Servant in
History—as the Light to the Nations, as the Disciple of God. His Suffering
and Work. The Representative Sufferer for Mankind (507).
|
