Levite Violence, Fratricide, and Sacrifice in the Bible and Later Revolutionary Rhetoric
| Main Author: | |
|---|---|
| Contributors: | ; |
| Format: | Print Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Polebridge Press
1994
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| In: |
Curing violence
Year: 1994, Pages: 204-229 |
| RelBib Classification: | HA Bible HB Old Testament NBK Soteriology |
| Further subjects: | B
Korah
B Sacrifice Religion B Girard, René (1923-2015) B Violence B Bible B Redemption B Levite B Moses |
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| LOK | |0 938 |l Abstract: According to one biblicist, the Levites' continual association with violence "HAS BEEN A MYSTERY FOR DECADES." This paper seeks to determine whether René Girard's understanding of sacrificial violence can help to solve this mystery. It does so by analyzing the biblical reports of Levite violence together with the priestly writer's portrayal of the Levites as substitutes for the first-born redeemed from Yahweh and sacrifices of the Israelites who direct divine wrath from the community to themselves. Viewed in this context, the Levites' slaughter of three thousand brothers and sons after Moses' destruction of the golden calf (Exodus 32) is a sacrifice, not a just punishment of the guilty. Similarly, Yahweh's destruction of Moses' cousin Korah and his rebellious Levite congregation is part of a "sacrificial crisis", a crisis that is generated by Korah's envy of his model-obstacle" Moses and resolved by the Levites' reinstallation as sacrifices (Numbers 16-18). While Girard himself does not believe that the book of Exodus tends to bring the victim to light, this analysis suggests that even those examples of Levite zeal which most trouble theologians are designed to prompt the audience to side with the victim. In contrast, postbiblical versions of these stories by writers from Philo to modern revolutionaries tend to appropriate the Levites as prototypal righteous victimizers while minimizing or eliminating their identity as sacrifices. In so doing, they tend to incorporate the perspective of the persecutor rather than to side with the victim. (Source: Stuart Lasine) |8 0 | ||
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