Perspectives On Purity And Purification In The Bible

This book is a collection of essays on purificaton and atonement in the Hebrew Bible that provides new insights into the discussion of these ideas by looking at the values of sociological and anthropological approaches to the topics. The collection also examines multivalence and polyvalence in ritual and asks to what extent it is possible to speak of the function or meaning of ritual, even within the highly systematic priestly texts.

Purity has long been recognized as one of the essential drives which determines humankind's relationship with the holy. Codes of purity and impurity, dealing with such far-ranging topics as 'external stains' and 'inner remorse', represent the physical and 'bodily' side of religious experience and provide the key to the understanding of human orientation to nature, and the structure of society, including even relationships between the sexes. Starting with the Hebrew Bible, a number of articles study some rather neglected passages from both exegetical and cultural-anthropological standpoints. Next, it is shown that the concept of purity is far more central to the New Testament than previously thought. Luke is portrayed as a Jewish-oriented writer. The discussion of purity in Mark is compared with Rabbinical and Qumranic material. Patristic discussions of purity reflect both allegorical and literal interpretations, while rabbinical rulings display a fine sense for detail and realia. Biblical references to illness are interpreted both in Christian and Jewish traditions as a metaphor for immoral behavior. The present collection of studies proceeds far beyond other collections on purity, studying both the medieval and modern periods. Purity rules, in both Christian and Jewish society, do not disappear in the Middle Ages, but become increasingly stronger. Sometimes there appear unexpected and surprising similarities between both societies. Modern society sees a decline in the importance of purity, reflecting a growing ambiguous attitude to the relationship between the body and the holy. A feminist perspective is also provided, examining the intertwined relationship between religion, gender and power. Exegesis, archaeology, liturgy, anthropology and even architecture are all used to study the complex phenomena of purity in their religious and social dimensions from both Christian and Jewish perspectives.

In ancient societies and religion, the concept of purity was of central importance; in many modern societies it is either irrelevant or, when it is used, attached to extremely conservative agendas. This suggests an interesting story to be told within the history of ideas and, at the same time, raises questions about the place, meaning, and use of purity in religious traditions. What does purity mean in different scriptural contexts? Is it synonymous with holiness or different? How has it been used within various strands of theology? What should we make of it today? Have we moderns, by discarding purity as an organising social form, lost something essential or have we made a significant moral advance? Or both? This volume addresses these questions in essays on biblical genres, books and different theological traditions. Accessibly written and incisive in its scholarship, Purity will be of interest to both specialists and non-specialists alike.

Biblical scholars frequently attempt to contextualize the Priestly ritual corpus by comparing it to other ancient Near Eastern ritual traditions. This comparative approach tends to detect a hidden polemic at work in the Priestly Source (P) which was meant to highlight its distinctly monotheistic outlook. Isabel Cranz reframes current understandings of P by comparing Priestly rituals of atonement to their Assyro-Babylonian counterparts. In this way she shows how the Priestly ritual corpus is highly specialized and concerns itself primarily with sanctuary maintenance. Viewing P in this new light in turn helps to demonstrate that the authors of P were not interested in discrediting foreign rituals or pushing a monotheistic agenda. Instead P primarily aimed to confirm the Aaronide priests as the only legitimate priestly group fit for service at the altar. Subsequently if a polemical agenda is present in P it can be shown to be directed against rivals and critics of the Aaronide priesthood, not other rituals of the ancient Near East.

This collection of essays by Thomas Kazen focuses on issues of purity and purification in early Judaism and the Jesus tradition. During the late Second Temple period, Jewish purity practices became more prominent than before and underwent substantial developments. These essays advance the ongoing conversation and debate about a number of key issues in the field, such as the relationship between ritual and morality, the role and function of metaphor, and the use of evolutionary and embodied perspectives. Kazen's research stands in constant dialogue with the major currents and main figures in purity research, including both historical (origin, development, practice) and cognitive (evolutionary, emotional, conceptual) approaches.

Joshua D. A. Bloor argues that the purification of the consciousness of sin, via Jesus' perpetual heavenly blood offering, is a vital motif for understanding Hebrews' sacrificial argumentation, and vice-versa. Jesus' 'objective' earthly achievements are many, yet only his 'subjective' heavenly blood offering purges the heavenly tabernacle and subsequently the consciousness of sin. Bloor views the Levitical cult as having a positive role in Hebrews, with Levitical 'guilt' foreshadowing and informing Hebrews' notion of the 'consciousness of sin'. Levitical sacrifices could purge the consciousness, but only Jesus' heavenly blood can offer complete perpetual purgation. This blood is a qualitative type of purgation which continually speaks in heaven, offering eternal assurance for the recipients regarding their consciousness of sin. Bloor begins with the 'defiled consciousness' and situates the world of Hebrews within cultic defilement, enabling the consciousness of sin and its cosmic implications to be properly understood. From here, the solution to a defiled consciousness is explored by examining Hebrews' cultic argumentation. Bloor highlights the distinctive purposes inherent in both Jesus' earthly and heavenly achievements, with the latter concerned particularly with Yom Kippur imagery and the purgation of the consciousness. Bloor concludes by differentiating between Jesus' session, present heavenly activity and perpetual heavenly blood offering. Throughout this volume, Bloor engages, critiques and advances current discourse concerning the nature and timing of Jesus' offering in Hebrews.

In the twentieth century, interpreters often supposed that the Fourth Gospel replaced purity with faith in Jesus. This dissertation begins from a different premise, namely, that the Fourth Gospel, like other early Jewish writings, employs conceptions and practices of purification as a way to make sense of life before God in the world. After an initial chapter weighing different scholarly theories of purity for the interpretation of the Fourth Gospel, focus is given to John the Baptist as an agent of ritual purification (John 1:19-34; 2:1-11; 5:31-38), Jesus as the agent of moral purification (1:19-34; 3:1; 9:1-10:21), and the disciples of Jesus as ones who are (or are not) made morally pure by Jesus (13:1-38; 15:1-17). In these chapters, the Fourth Gospel is found to employ diverse and wide-ranging biblical and early Jewish traditions of purity in order to make some of its most significant claims about Christology, soteriology, and ethics. In the Fourth Gospel, purity is what God provides to enable Israel's perception of divine revelation in Jesus, to make possible Israel's participation in the life of God mediated by Jesus, and to give the capacity to keep the commandment of Jesus. Purity is one of the ways that the Fourth Gospel guards continuity with the past while placing surprising conditions on participating in Israel's future.

Mary Douglas’s seminal work Purity and Danger (Routledge, 1966) continues to be indispensable reading for both students and scholars today. Marking the 50th anniversary of Douglas’s classic, the present volume sheds fresh light upon themes raised by Douglas by drawing on recent developments in the social sciences and humanities, as well as current empirical research. In presenting new perspectives on the topic of purity and impurity, the volume integrates work in anthropology and sociology with contemporary ideas from religious studies, cognitive science and the arts. Containing contributions from both established and emerging scholars, including protégées of Douglas herself, Purity and Danger Now is an essential volume for those working on purity and impurity across the full spectrum of the social sciences and humanities.

A novel account of pollution in the Hebrew Bible, from its embodied origins, to its metaphorical expression in moral discourse.

This study traces Jesus' attitude to impurity within the historical context at the end of the Second Temple period, when practices of ritual purity came to play an increasing role in Jewish society and an expansionist trend gained in influence and support. The traditional focus on sayings material and criteria of authenticity in historical Jesus-research is modified, narrative traditions with implicit purity issues are appealed to, and extra-canonical traditions are included. The main areas examined are the most important "fathers" of impurity: "leprosy" (skin diseases), genital discharges, and corpse-contamination. Jesus is found to have acted in ways that could have been understood by some of his contemporaries as indifference to these types of impurity. His behaviour is shown on several points to clash with current purity halakhah and dominant expansionist ideals. In an attempt to interpret his actions within the Jewish context and culture of the Second Temple period, three explanatory models are provided. Jesus' attitude can be seen as part of a moral trajectory in Judaism. It can be understood as a response to a regional, Galilean dilemma. It can be viewed in a power perspective as an expression of Jesus' eschatological struggle against demonic evil. The result is that Jesus may be understood as operating within the purity paradigm of his time, yet seemingly indifferent in the eyes of some, pushing it to the breaking point. Such a reconstruction makes subsequent developments intelligible, in which various Christian currents drew conflicting conclusions. Those looking to Jesus' behaviour for some sort of guidance today may perhaps find contemporary analogies.