Joy To The World

Entertainment - and objections to it - speak volumes

I went to the movies over the weekend and saw the film by James Cameron titled "Avatar." I thought it was a good movie, and i was refreshed by the themes reaffirming the idea of universal peace being a good thing and environmental responsibility. All in all, I thought it was wonderful family viewing (and I will not spoil the plot for anyone).

So, as I was reading online today, I found a Conservative criticism of the film as being 'critical of the War on Terror' and 'too environmentally concerned,' among other things.

There is a polarization in this country between ideas that run far deeper than movies, between what makes sense and does not to people; and it is political.

In America, our entertainment is a reflection of our society. Our entertainment is a worldwide export that people in other countries actually want (unlike our cars or much of anything else). So, here is my point: If wanting universal peace, an end to colonialist aspirations, seeking justice and environmental responsibility is 'objectionable' to a large group of Americans then what is it we, as a society, are we telling the world?

Now let's complicate it a little more: For an allegedly Christian country to have a large (political-religious) bloc that endorses war, colonialism, abridgment of the concept of justice and environmental irresponsibility speaks volumes about 'popular Christianity' as practiced in our republic today.

Jesus Christ sent a very down-to-earth message: Love God, love your neighbor, care for children and the elderly, feed the hungry, clothe the naked, heal the sick, speak truth to power and stand up for universal justice -- even if it costs your life or if the crowd does not like it.

I do not care who likes or doesn't like a movie. But, why this movie is objectionable to some folks is what is what is a deeper concern and I thought it was worth making a note.

The G source for J and E

Despite the fact that J and E sources were competitors in the Genesis story, the similarities between the two stories are clear. There is a fundamental source between the two.

The common source for these two stories is called "Grundlage," which is German for "foundation," according to theologian Norman K. Gottwald. This source was, most likely, founded in the oral tradition.

Gottwald said, "The traditions were orally recited and transmitted in public ceremonies that renewed the covenant between Yahweh and Israel." Later, it is believed these oral traditions were set to paper.

Norman K. Gottwald, The Hebrew Bible (Philadelphia: Fortress Press, 1985), p. 141.

JEP redaction

The J and E authors were, essentially, competitors in the context of telling the Genesis, and other, stories. As long as there was a northern kingdom there was relative parity to whose side received more attention. However, with the fall of Israel in 722 BCE there was the need to incorporate the story of the north, Israel, into Judah's story; though there was always a primacy that the southern kingdom's story received over that of Israel's. In essence, E supplemented J. So, E is much less intact than J is in the "national story" of Israel.

Especially in Numbers, J and E can be very tangled and hard to tell apart. Nonetheless, there are defining characteristics for both, which have been defined in brief within earlier posts.

According to Norman Gottwald, the era when the JE redaction occurred is estimated between 722-609 BCE.

Gottwald went on to say that the joining of JE with P either took place through editing by P or some other, independent editor. Gottwald said the use of P is clear: The priestly composition, and its genealogical references, timeline and ritual information was a framework into which the JE stories were inserted intermittently. Far less frequently, JE and P stories were closely interwoven. Final editing of these stories took place at about the time P was completed.

In this way, the stories and histories of JE were welded to ritual and priestly concerns, framing the story.

Of some note, while there were these tensions surrounding the JEP literary relationship, the D-author (DH) received early and strong acceptance of those works.

Norman K. Gottwald, The Hebrew Bible (Philadelphia: Fortress Press, 1985), p. 140-141.

The P-author: Exodus and Leviticus

Most of the latter parts of Exodus and the entirety of Leviticus belong, it is believed, to the priestly author/authors (P-author). Narrative components of P's writings are not extensive. However, where it involves historic milestones (look for premonarchistic) and long family histories, these are the domains of the P-author.

P is the last of the authors noted to contribute to Genesis through Numbers. P wrote during the early restoration period, during 550-450 BCE. This author was involved with "supplementing the old traditions with materials that would underscore the institutional and ritual constitution of Israel as a religious community uniquely separated from all other peoples," according to theologian Norman Gottwald. P's sources are believed to be mostly oral.

Norman K. Gottwald, The Hebrew Bible (Philadelphia: Fortress Press, 1985), p. 139-140.

The D-author and preserving tradition

The northern kingdom of Israel collapsed in about 722 BCE, and so Deuteronomic traditions and history were preserved by concerned scholars and enthusiasts in the southern kingdom of Judah. The way these traditions and history manifested themselves were as documentary evidence in major reforms within Judah, launched by King Josiah.

Traditionalists in Israel were active, some believe, as early as the E-author. So the Deuteronomist, called the D-author, created a pattern of writing that underscored the importance of "obedience to the covenant with Yahweh as expressed in old laws about social justice and religious fidelity," according to theologian Norman Gottwald. This author/These authors is/are most clearly apparent in the Book of Deuteronomy. Kings is sometimes referred to as "Deuteronomic history," as well. This tradition surfaced at about 622 BCE, about a century after the fall of the north.

The way these passages were expressed was "sermonic" in style. These covenant traditions. Gottwald said, showed a clear tension, and sometimes conflict, with power politics of Israelite monarchs. At the very heart of the Deuteronomic tradition is the laws contained within Deuteronomy 12-26.

It was this author (authors) that began the practice of evaluating kings based upon their covenant loyalty and/or disobedience to God.

Deuteronomic history began with a review of Moses' Law after Jordan and directly before his death. Then,, the conquest of Canaan was related as well as the histories of the united and divided Israel. And, this history concluded in the very midst of exile; the last recorded event dating to 561 BCE.

The blitzkrieg-like attacks of Joshua are credited to this author by some, and the Israelite handling of the Canaanite people. Gottwald said that the sources that the D-author drew on are not believed to be the same ones and either J or E authors. Gottwald said that the D-author, wanting to begin history with solemn instructions and laws from Moses, decided to remove J and E conquest traditions from their original setting and create a new composition. So, the initially unified conquest by Joshua then merges into the struggles within Judges.

In my opinion, the input of this writer is absolutely critical in understanding theories, newer and older, about the Canaanite occupation by the Israelites under Joshua. And, the linkage between understanding this author and the various models for that occupation is key in understanding an important aspect of Old Testament history and literature.

Norman K. Gottwald, The Hebrew Bible (Philadelphia: Fortress Press, 1985), p. 138-139.

The Elohist (E)

There was a dispute within the United Kingdom in Israel, during the period of approximately 900-850 BCE. During this time, there was another era wherein the story of Israel was told. This writer, also anonymous, told the early story of Israel. The writings produced were very similar in nature to those of the J-writer, starting with the patriarchs and spanning until the verge of Canaan (Genesis, Exodus and Numbers).

Some scholars believe this writer's work extends into Joshua and maybe even Judges.

The E-author consciously used the name "Elohin" for Israel's God during the time before Moses, due to the belief that the name "Yahweh" came in use through Moses. Accordingly, this writer is called the E-author and probably lived in northern Israel, which by then would have been under its own sovereignty. According to Norman Gottwald, the "heartland of this northern kingdom consisted of the tribal territories of Manasseh and Ephraim." So, as much as J represented the southern kingdom of Judah, E represented northern Israel.

Gottwald noted that E "treated all the major historical themes developed by J." Gottwald noted that E's writings particularly emphasized early Israel as an "ethically obligated community" with deep religiosity.

Within E's writings, vocabulary, mood and emphasis differs noticeably from J's. According to Gottwald, "In the eyes of E traditionalists the covenant community of Israel was older and more fundamental than the political dynasty of David in Jerusalem or the more recently established northern kingdom."

The E-author is not focused upon the government of Israel. This author was not interested in politics as much as identifying eternal characteristics of the Israelite people. It is believed by some scholars that the E writings were intended as a correction to J's writings.

Norman K. Gottwald, The Hebrew Bible (Philadelphia: Fortress Press, 1985), p. 137-138.

The J-author in Old Testament history

According to theologian Norman K. Gottwald, information about Israel's earliest history is found in "the Law and the former Prophets."

He recounts The Yahwist (J): A story of Israel's etiology to about its entrance into Canaan was written in about 960-930 BCE. This was during the reign of the great King Solomon. This could vary by up to a century, though. This source can be found, with a margin of error, in the Books of Genesis, Exodus, and Numbers. Gottwald said it is possible that this source told a story that continued through the Israelite conquest of Canaan and that some of its story elements, revised, are found in the Book of Joshua.

Exactly who this writer or writers were is unknown. But, it can be surmised that this author was someone in government service, or at least sympathetic to the government, who wrote in a style that described a national epic of sorts for the kingdoms of Kings David and Solomon. Of note was that this author had a proclivity for calling God by his proper name of "Yahweh." So, this author is called the Yahweist, or "J writer." Gottwald says that, the "J" is derived from the German spelling of Jahweh/Jahwist. It is believed that the Yahwist wrote from within the southern portion of the kingdom, Judah. Accordingly, tribes from Judah were given a more central role in his stories than those from the north, Israel.

Gottwald concluded that the symbol J has a double code: first, to the preferred name of God (Yahweh) and to the tribes of Israel he gave precedence to, in Judah.

Norman K. Gottwald, The Hebrew Bible (Philadelphia: Fortress Press, 1985), 137.

Make this Christmas the best

During the Holiday Season, I have to admit my posting goes down. I try and spend as much time with family and friends as I can. Life is too short to do anything else. God bless to you all.

Center is doing important work in education

The Holocaust, Genocide & Human Rights Education Center at Brookdale Community College does present the Holocaust by the Nazis that took place during World War II. It is important information that should never be forgotten. But, the center goes a lot farther than that, and examines other issues, such as the Armenian Genocide, violence against women in areas of conflict and the plight of violence in Darfur, among other issues.

This is a great place doing important work. For more information, go to http://www.holocaustbcc.org/ for more information.