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Maximizing Literacy as a Protective Strategyâ©
Redescribing Evangelical Inerrantist Scholarship on Israelite Literacyâ©
in Biblical InterpretationSearch for other papers by Stephen L. Young in
Current site
Google Scholar
Evangelical Christian inerrantist scholars consistently maximize the extent of literary reading and writing abilities in ancient Israel, especially beyond scribes, priests, and other elites or professionals. How they frame the issues, handle the data, represent their work as academic historical research, and engage in certain recurring patterns of argumentation invites analysis. This article analyzes the publications of inerrantist scholars on Israelite literacy, in particular Alan Millard and Richard Hess, as examples of inerrantist discourse and argues that their scholarship on Israelite literacy is characterized by protective strategies that privilege biblical claims. The article thus aims to explore part of the historiography of scholarship on Israelite literacy, to provide an accurate account of what precisely inerrantist scholars are doing in their publications on the topic, and to reframe inerrantist scholarship on Israelite literacy as data for the study of religion.â©
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2
See, for example, Kitchen 2003: 3, 296, 497â500. I choose Kitchenâs On the Reliability of the Old Testament (2003) from the many possible examples since Hess commends it as a âwork that represents one of the finest examples of applying ancient Near Eastern studies to the Bibleâ (Hess 2011: 668 n. 6; see also Hess 2014: 16). Some inerrantists even deny that their inerrancy-upholding work is shaped by presumptions of inerrancy and associated special interpretive methods; see, for instance, Waltke 2009a: 83â84, 93â94; 2009b: 115â18, 127â28.
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6
For example, Millard 1995: 211â12, 215, 217; Hess 2002: 83, 95; 2009d: 418. See also Hessâ recent appendix in an Evangelical inerrantist âApologeticsâ book (Hess 2011: 668â69).
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7
For example, Kitchen 2003: 241â74, 307â12. It should be noted that many other inerrantists follow a more âstraightforwardâ reading of certain biblical passages and, in conjunction with their assessments of archaeological and other historical data, locate the Exodus in the fifteenth century (e.g. Petrovich 2006).
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11
See also Kitchen 2003: 297â99, 304â306. Also of note, Bruce Waltke uses the Proto-Sinaitic inscriptions and arguments for âwidespread literacyâ among âNorthwest Semitic culturesâ in the mid-second millennium to claim that we have âstrong reason to think that Abrahamâs descendants, though lowly slaves in Egypt, were literateâ (Waltke 1988: 128).
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12
Millard 1972: 102â103, 105, 108, 111; 1978: 68â70; 1985: 303, 306, 308; 1995: 207, 211, 212; 1998b: 701â702, 704; Hess 2002: 82â83, 95; 2006a: 146; 2006b: 344â45; 2009a; 2009b: 595â96; 2009c: 5, 8â9; see also Waltke 1988: 128â29.
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20
Schniedewindâs new book (2013) is now available. It is worth noting that his chapter âThe Democratization of Hebrewâ (2013: 99â125) aligns, in substance, with his earlier discussions of the nature of âbroader literacy.â He repeatedly stresses that uses of writing had become âwidespreadâ (e.g. 2013: 100, 103) and that, starting in the late eighth century, there was a âbroadening of literacyâ and âa decisive shift toward increasing literacyâ (2013: 121). Furthermore, this âdemocratizationâ involved the spread of such reading and writing skills âto a variety of social classesâ (2013: 101, see also 120), âthrough different classes of Judean societyâ (2013: 104), and âto nonscribal classesâ (2013: 109, see also 112, 117, 119, 120). Nevertheless, and to continue the contrast with how Hess has invoked Schniedewindâs earlier publications and claims about âbroader literacy,â Schniedewind clarifies the nature of the âwidespreadâ uses of writing in question. He consistently stresses that âmundaneâ (2013: 102, 104, 122), ârudimentaryâ (2013: 105, 107, 109), and âsignatureâ or âcraftâ or âcraftsmanâ (2013: 105, 114) levels of writing skills are in view â indeed, kinds of reading/writing skills that are decidedly different from the literary types associated with the âscribesâ who were âresponsible for the composition and editing of the Hebrew Bibleâ (2013: 115â21).
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22
See, for example, Millard 1972: 102â103, 108 110; 1978: 69â70; 1985: 305, 307; Hess 2009b: 596; 2009c: 6â8. See also Waltke 1988: 128; Block 2001: 406; Kitchen 2003: 305.
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24
See, for example, Warner 1980, which takes aim specifically at Millard 1972 and its claims about the alphabet and broader Israelite literacy. See also William Harrisâ classic work (1989), which argued for relatively lower levels of literacy in Greece and the ancient world than are traditionally claimed. Numerous monographs and edited volumes have appeared that respond to, build upon, and criticize Harris. While a number of these studies contend that perhaps Harris overstressed the illiteracy of the general Mediterranean populous (e.g. Bagnall 2011), they nevertheless agree that when discussing literacy one must be careful to distinguish how kinds of literary literacy differ from kinds of competencies such as different âoccupational literacies,â and that, on the whole, levels of literary literacy were much lower than previously thought. The following volumes appeared before the publications by Millard discussed in this paragraph: Humphrey 1991; Thomas 1992; Bowman and Woolf 1994.
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26
Hess has in mind mainly Rollston 2006, and the research referenced therein.
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27
Referencing Macdonald 2005. The anecdote involves stories about how some people among the Bedoin and Tuareg learned alphabets in under a day.
| Insgesamt | Letzte 365 Tage | In den letzten 30 Tagen | |
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| Aufrufe von Kurzbeschreibungen | 367 | 53 | 3 |
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Maximizing Literacy as a Protective Strategyâ©
Redescribing Evangelical Inerrantist Scholarship on Israelite Literacyâ©
in Biblical InterpretationSearch for other papers by Stephen L. Young in
Current site
Google Scholar
PubMed
Evangelical Christian inerrantist scholars consistently maximize the extent of literary reading and writing abilities in ancient Israel, especially beyond scribes, priests, and other elites or professionals. How they frame the issues, handle the data, represent their work as academic historical research, and engage in certain recurring patterns of argumentation invites analysis. This article analyzes the publications of inerrantist scholars on Israelite literacy, in particular Alan Millard and Richard Hess, as examples of inerrantist discourse and argues that their scholarship on Israelite literacy is characterized by protective strategies that privilege biblical claims. The article thus aims to explore part of the historiography of scholarship on Israelite literacy, to provide an accurate account of what precisely inerrantist scholars are doing in their publications on the topic, and to reframe inerrantist scholarship on Israelite literacy as data for the study of religion.â©
| Insgesamt | Letzte 365 Tage | In den letzten 30 Tagen | |
|---|---|---|---|
| Aufrufe von Kurzbeschreibungen | 367 | 53 | 3 |
| Gesamttextansichten | 43 | 1 | 0 |
| PDF-Downloads | 59 | 3 | 0 |
