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By James W. Flanagan

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Extra info for David's Social Drama: A Hologram of Israel's Early Iron Age (The Social World of Biblical Antiquity Series, 7)

Example text

1969: 26). However, it is their world, not Solomon's, that now appears in the stories. Texts, Leach insists, regardless of their date, are records of views held in their time even though their contents are not literal ciphers for past historical events. The historical stricture includes both the fictitious past portrayed in the texts and specific historical details (but not the general course of history) occurring at the time of writing or editing. Neither can be determined by reading biblical texts.

So equipped, he sought to save biblical religion from isolation and stagnation. He paid attention to the juncture where biblical religion intersected the rest of human life. He fought to retain the connection and remained a convinced but argumentative believer until his death. Spreading Interest in Israel's Social Life A full treatment of Smith's influence on social scientific biblical studies would include discussion of the field's classical figures such as Max Weber, Emile Durkheim, Adolphe Lods, Antonin Causse, Sigmund Mowinckel, Johannes Pedersen, and others.

Contrary to others, he insisted that ritual preceded myth, that primitive religion was not a system of beliefs with practical applications, and that religious institutions were older than religious theories. , that deities and humans form "a single natural community" (Beidelman, 1974: 66). We must note what others have apparently ignored, namely, the coincidence of Smith's personal ecclesial struggle, his empathy for the religious values that he thought paralleled the Bible but had survived among the Bedouin without ecclesial custody, his experiences in pre-industrial societies, and his Renaissance curiosity for and appreciation of issues that affect humanity across its cultural spectrum.

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