By James R. Linville
Stated to include the phrases of the earliest of the biblical prophets (8th century BCE), the "Book of Amos" is reinterpreted via James Linville in gentle of recent and occasionally arguable ancient methods to the Bible. Amos is learn because the literary manufactured from the Persian-era neighborhood in Judah. Its representations of divine-human communique are investigated within the context of the traditional writers' personal position as transmitters and shapers of non secular traditions. Amos's outstanding poetry expresses legendary conceptions of divine manifestation and a strategy of destruction and game of the cosmos which finds that in the back of the appearances of the flora and fauna is a heavenly, cosmic temple.
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Extra info for Amos and the Cosmic Imagination (Society for Old Testament Study Monographs)
21 The effect of what Robert P. 22 This same avoidance also seems behind Park’s reliance on Rudolph Otto’s conception of the ineffability of religious experiences in which a person has an overwhelming encounter with the numinous ‘Other’, the mysterium tremendum. According to Park, the biblical prophets had such experiences. Moral value judgements are generated only secondarily as such experiences are beyond normal faculties. Therefore, the experiences cannot be subject to critical examination. 23 18 Park, Amos, p.
139–45. I am grateful to Scott Noegel for bringing this text to my attention. 41 Lechtheim, Egyptian Literature, p. 139. 42 Lechtheim, Egyptian Literature, p. 134. 43 This is a far superior historical model than the ‘transcript’ model so often employed. Not as brief, but still quite concise, is Richard James Coggins’s volume on Joel and Amos in the New Century Bible Commentary series. 44 Dines and Coggins are among a group of scholars who emphasize the social production of literature attributed to prophets and not the social phenomenon of prophecy itself.
Levinson calls exegesis the vitalizing principle in the stability that a ﬁxed canon of revelation provides, adding that a religion shows its true creativity in how it ‘overcomes’ its canon and yet adapts itself to it. Interpreters innovate but do so claiming that the new interpretation is implicit in the canon itself and that no innovation or transformation has actually taken place. One example he gives is that of modiﬁcation to divine law in Deuteronomy. 87 She observes how the Indian epics are incredibly complex in such regards.
Amos and the Cosmic Imagination (Society for Old Testament Study Monographs) by James R. Linville