The "Babylonian Theodicy": An Ancient Babylonian Discourse on Human Piety and Divine Justice

The ancient Babylonian poem known by its modern title "Babylonian Theodicy" is written in a dialogue form between two men. They exchange views on the meaning of worship of the gods and its benefit. Although the poem does not specify their identities, judging from the contents, it seems tha...

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Bibliographic Details
Main Author: Oshima, Takayoshi 1967- (Author)
Format: Electronic Article
Language:English
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Published: Wiley-Blackwell [2015]
In: Religion compass
Year: 2015, Volume: 9, Issue: 12, Pages: 483-492
Standardized Subjects / Keyword chains:B Babylonische Theodizee / Piety / Reward / Justice of God
RelBib Classification:AG Religious life; material religion
BC Ancient Orient; religion
NBC Doctrine of God
Online Access: Volltext (Verlag)
Volltext (doi)

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520 |a The ancient Babylonian poem known by its modern title "Babylonian Theodicy" is written in a dialogue form between two men. They exchange views on the meaning of worship of the gods and its benefit. Although the poem does not specify their identities, judging from the contents, it seems that the protagonists are based on ancient scribes or temple scholars. It is very likely that they were also the intended audience of this poem. The first protagonist, customarily called "the sufferer", repeatedly bewails his unrewarded devotion to the gods and unmerited plight. Apparently, his worldview was moulded by the traditional Mesopotamian belief: various Sumero-Babylonian didactic texts teach that, for demonstrating piety by means of prayers, gifts, libation and offerings, the gods will reward people with health and wealth. These ancient precepts also warn people of possible divine punishments for neglecting cultic obligations. The sufferer of the Babylonia Theodicy presents his plight and the richness of the godless as the proof of the senselessness of piety. On the other hand, the second protagonist, apparently an older and more learned man than the sufferer, advocates worship of the gods. He asserts that, unlike wild animals, humankind is capable of acknowledging the divine and, through rituals, can gain insights into the divine wisdom, no matter how incomprehensible the gods' decisions might seem. He also teaches that the true reward for one's piety is not wealth but divine grace. Judging from the fact that the sufferer eventually accepts the friend's position, it is very likely that, unlike previously suggested by various scholars, its author actually identified himself with the second protagonist, the friend. 
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