Analyzing the general framework of monotheism and its historical development (macro-analysis) equips us with a framework within which to analyze the ideologies and patterns of particular monotheistic groups (historical and modern; micro-analysis).

We will often emphasize fundamental and extremist movements because of their literal interpretations of text and theology.

• To a certain degree, the extreme ends of any philosophy or ideology shape the normative discourse and attitudes of the moderate center.

Political Background: Confederacy

• It is likely that different tribes worshiped different deities.
• Yahweh was the god of the confederacy of tribes ("Israel" in the texts) against enemies in times of conflict (cf. Josh 24).
• Yahweh took on the role of a shared symbol of collective desire

• "Israel" = multivalent term:
  • Denotes northern kingdom in contrast to the southern kingdom of Judah
  • Adopted by southern authors to refer to Judah
  • Adopted by returning exiles as the identification of a restored nation/kingdom

Religious-Cultural Background

• Despite popular perception, Israel was not always monotheistic.
• Strict monotheism doesn't emerge until during the 6^th century B.C.E. and later.
• Most of the biblical authors pre-6^th century accepted the existence of other deities (tended to be henotheistic).

• An emphasis upon a centralized cultural-religious identity accompanied the need for political centralization.
• Initially, Yahweh was the politlical god, the god of the monarchy and so also of the kingdom.
• In the wake of exile, concerns for preserving identity and reclaiming political authority encouraged a more exclusivist attitude.

Chronology

Responses dealt with political concerns

• Dtr. maintained that the exiles were punishments from God for disobedience.
• The prophets (for which we have record) largely supported this view.
• Ezra-Nehemiah (EN) reinforces boundaries to distinguish between insider and outsider.
• EN interprets the "disobedience of Israel" as a consequence of assimilation.

• In the absence of an internal political law, EN centralizes the "law" as a shared symbol around which the community should organize itself.
• Obedience to religious law is equated with ethical social-political norm.
• Intermarriage is strictly forbidden (= rewriting the social-political identity of the "citizen").

• Monotheism did not "evolve" in Israel. Israel was heno-/polytheistic until after the exiles.
• Archaeological evidence supports a decline in deities worshipped.

• "Yahweh" became the symbol of collective desire. Yahweh was exclusive because that desire was exclusive.
• The early monotheistic community was less concerned about religion for the sake of religion and more about establishing a stabilized world.

Ezra-Nehemiah's prohibition on intermarriage reflected a deep concern for establishing and regulating community boundaries (cf. Neh. 13:23-27).

Example:

The "law" in Ezra-Nehemiah was intended to fashion (note constructivist and not descriptive) the social-political order into one consistent with golah collective desire for land and authority.

Three pillars of monotheism:

• Revelation
• Law
• Restoration

Concepts of an exclusive God did not produce a monotheistic religion. The desire for exclusive authority and control over the land produced the idea of an exclusive God.

• God symbolized collective identity and desire for land and authority (and stability/nomos)
• The actions and and attributes of God reflect those of the community (note for instance, the Mosaic Covenant, the Exodus tradition, Passover, etc.)