By Benjamin G. Wright, Lawrence M. Wills
The proposal that knowledge and apocalypticism signify essentially assorted and together unique different types of style and worldview in early Jewish and Christian literature persists in present scholarship. The essays during this quantity, the paintings of the knowledge and Apocalypticism staff of the Society of Biblical Literature, problem that usually held view as they discover the social destinations and scholarly structures of those literatures and detect an old truth of extra porous different types and intricate interrelationships. the quantity attracts on a vast variety of Jewish and Christian texts, together with 1 Enoch, Sirach, 4QInstruction, Psalms of Solomon, James, Revelation, and Barnabas.
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Extra info for Conflicted Boundaries in Wisdom And Apocalypticism
Above all, I wish to emphasize the need to study text in context. Part of the bind that scholarship has gotten itself into is the result of dealing with texts and our abstract descriptions of them apart from the real worlds that created the texts. In fact, texts are historical artifacts. 44 In short, the problem may not be in the texts, but in the categories and methods that we have used to describe and interpret them. 44. In my paper, “Tobit and Enoch,” I struggled with the similarities between a sapiential and an apocalyptic text.
Before we can more fully understand the relationship between wisdom and apocalyptic, and where the boundaries between these categories are most permeable, we need to work text by text on the definitional issues of wisdom. 21 I find George’s designation “texts that complicate the categories” especially helpful for a few reasons: the texts in which both wisdom and apocalyptic features are clearly evident most strongly push us to work out the interrelationship of wisdom and apocalyptic with some precision; they force the issue of definitions, dichotomous labeling, and what it is that we seek to know through the use of these categories.
16. Berquist, Judaism in Persia’s Shadow, 165. Cf. Collins, “Wisdom, Apocalypticism, and Generic Compatibility,” 169–70. 17. Collins, “Wisdom, Apocalypticism, and Generic Compatibility,” 171. 18. Crenshaw, Old Testament Wisdom, 17–19. 19. Collins, “Wisdom, Apocalypticism, and Generic Compatibility,” 169. 20. Cf. ”). tanzer: response to george nickelsburg 45 These observations about the state of definitional issues, especially in the study of wisdom but also to some degree in apocalyptic, lead me back to George’s thesis and his cautions about these scholarly categories: (1) that we tend to dichotomize wisdom and apocalyptic when studying a text, insisting that the categories are mutually exclusive or at least that one label should prevail; (2) that we assume “generic incompatibility” when the opposite is true; (3) that we believe too much in our definitions of these categories and forget that they are merely constructs, “windows” onto an “ancient landscape;” and (4) that we do not tend to give the categories enough flexibility to understand texts that come from different times, locations, and contexts.
Conflicted Boundaries in Wisdom And Apocalypticism by Benjamin G. Wright, Lawrence M. Wills