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From the Stone Age to Christianity: Monotheism and the Historical by Albright, William Foxwell
- Sales Rank: #1179070 in Books
- Brand: Doubleday
- Published on: 1957-01-01
- Ingredients: Example Ingredients
- Number of items: 1
- Binding: Mass Market Paperback
- 432 pages
- Used Book in Good Condition
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1 of 1 people found the following review helpful.
A SUMMARY BY THE ONE-TIME DEAN OF “BIBLICAL ARCHAEOLOGISTS”
By Steven H Propp
William Foxwell Albright (1891-1971) was an American archaeologist, biblical scholar, philologist, and expert on ceramics. From the early twentieth century until his death, he was the dean of biblical archaeologists and the acknowledged founder of the Biblical archaeology movement. He wrote many influential books, including The Biblical Period from Abraham to Ezra, Archaeology and the Religion of Israel, The Archaeology of Palestine, etc. [NOTE: page numbers below refer to the 432-page paperback edition.]
He wrote in the Introduction to the 1957 Anchor edition, “Since the Second World War came to an end in 1945, there has been much progress in archaeological work all along the line. There have also been some utterly unexpected discoveries, such as that of the Dead Sea Scrolls, which revolutionize our knowledge of the text of the Old Testament and of the Jewish background, time of composition, and historical position of the New Testament. The discovery of the radiocarbon index to chronology (since 1948) is rapidly revolutionizing our understanding of prehistory… Since 1940 there has been an unprecedented rise of general interest in the philosophy of history, as well as anthropological and historical method… However, none of these discoveries has in any way changed my attitude with regard to the basic position taken in 1940 and maintained ever since. I still insist on the primacy of archaeology in the broad sense, including the interpretation of written documents recovered by archaeologists as well as the excavation and reconstruction of material culture. I continue to maintain, without reservation, that we must approach history… with just as rigorous a method as is used by natural scientists, and that within proper limits we must follow the general principles of logical empiricism…
“Turning to Israel, I defend the substantial historicity of patriarchal tradition, without any appreciable change in my point of view, and insist… on the primacy of oral tradition over written literature. I have not surrendered a single position with regard to early Israelite monotheism but, on the contrary, consider the Mosaic tradition as even more reliable than I did then… I now recognize that Israelite law and religious institutions tend to be older and more continuous than I had supposed---in other words, I have grown more conservative in my attitude to the Mosaic tradition… I recognize that the covenant is not only fully as ancient as I had thought, but was much more pervasive in its effect on the religious and political life of Israel… I now insist much more vigorously on the pattern of prophetic thinking which made the Prophets such successful predictors of the course of history… there are very few biblical prophecies which failed to be confirmed. There seems to be hardly a single ‘prophecy after the event’ in the whole extant prophetic literature of Israel… I still connect the beginnings of Christianity more closely with the Essenes and their congeners than with the larger sects, and insist on the early date of the Gospels, including John…” (Pg. 1-3)
He explains, “Formerly the main special use of linguistic method was in determining the etymology and hence the primary meaning of a given word. Biblical handbooks are cluttered with false etymologies, as well as with correct etymologies from which erroneous or undemonstrable deductions have been made. Actually, no competent lexicographer … fixes the precise meaning of a word by its etymology but rather by collecting as many passages where the word occurs as possible or practicable and by listing all of the meanings and shades of meaning in them. Words change their meaning through use to such an extent that the etymological method of fixing significance is only employed as a last resort, where other evidence is inadequate.” (Pg. 46)
He observes, “When we compare the situation in early Israel of during the formation of the Gospel tradition with our three parallels, we find marked superiority in the former case and an almost entirely different situation in the latter… First of all, the Israelite traditions belong to a firmly established people, with strong tribal, family, and cultic ties, which require the existence of validating oral documentation. Secondly, writing was known all through the period and was used to an extent scarcely paralleled in early Rome or in Homeric Greece.” (Pg. 75)
He suggests, “Studied in the light of their geographical diffusion certain creation-myths and especially the myth of the Great Flood appear as among the oldest religious inheritances of mankind, since they are found among primitive tribes in both continents and as far from the foci of migration as southern South America… The story of the Great Flood must, therefore, go back like other American Indian cultural inheritances to an age preceding the Neolithic of Asia, and possibly antedating the Mesolithic.” (Pg. 174-175)
He notes, “It is not our intention here to dwell on the history of the Patriarchal Age in Palestine. So many corroborations of details have been discovered in recent years that most competent scholars have given up the old critical theory according to which the stories of the Patriarchs are mostly retrojections from the time of the Dual Monarchy… Conflicting versions of a given episode in the J and E documents warn us against depending too slavishly on the present form of the tradition. On the other hand they are altogether too close in form and content to be of distinct origin, especially when we remember that much close parallelism between them has presumably been eliminated from them by the redactor, who saw no purpose in unnecessary repetition.” (Pg. 241)
Of the Pentateuch sources, he says, “In all three of the parallel pentateuchal documents (J, E, P) the figure of Moses dominates the early national life of Israel. The older sources, J and E, agree in the main with regard to the role of Moses and the leading events of his life… we may be sure that the parallelism between J and E was originally much closer then appears in their present form… J and E must reflect two recensions of the original epic narrative, the nucleus of which had presumably been recited by Hebrew rhapsodists before the Exodus.” (Pg. 249)
He argues, “Many additional pieces of evidence for the substantial historicity of the account of the Exodus and the wanderings in the region of Sinai, Midian, and Kadesh can easily be given, thanks to our greatly increased knowledge of topography and archaeology. We must content ourselves here with the assurance that there is no longer any room for the still dominant attitude of hypercriticism toward the early historical traditions of Israel, Even the long contested date of the Exodus can now be fixed within reasonable limits… a date in the early 13th century is safest for the Exodus.” (Pg. 255-256)
He asserts, “it cannot be emphasized too strongly that the anthropomorphic conception of Yahweh was absolutely necessary if the God of Israel was to remain a God of the individual Israelite as well as of the people as a whole… For the average worshipper… it is very essential that his god be a divinity who can sympathize with his human feelings and emotions, a being whom he can love and fear alternately, and to whom he can transfer the holiest emotions connected with memories of father and mother and friends. In other words, it was precisely the anthropomorphism of Yahweh which was essential to the initial success of Israel’s religion. Like man at his noblest the God of Israel might be in form and affective reactions, but there was in Him none of the human frailties that make the Olympian deities of Greece such charming poetic figures. All the human characteristics of Israel’s deity were exalted; they were projected against a cosmic screen and they served to interpret the cosmic process as the expression of God’s creative word and equally active will.” (Pg. 265)
He says, “we have yet one question to answer: Was Moses a true monotheist? If by ‘monotheist’ is meant a thinker with views specifically like those of Philo Judaeus or Rabbi Aqiba… Moses was not one. If, on the other hand, the term ‘monotheist’ means one who teaches the existence of one God, the creator of everything … who is human in form but cannot be seen by human eye and cannot be represented by any form---then the founder of Yahwism was certainly a monotheist.” (Pg. 271-272)
Albright’s work remains important for anyone (particularly theological conservatives) studying “Biblical archaeology”; and this is one of his best “summary works,” and is accordingly an excellent “introduction” to him for newcomers to his work.
0 of 2 people found the following review helpful.
Four Stars
By B. Wood
As expected
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