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Books > Humanities > Religion & beliefs > Non-Christian sacred works & liturgy > Sacred texts
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Josiah's Reform and the Dynamics of Defilement - Israelite Rites of Violence and the Making of a Biblical Text (Hardcover)
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Josiah's Reform and the Dynamics of Defilement - Israelite Rites of Violence and the Making of a Biblical Text (Hardcover)
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Chapters 22 and 23 of 2 Kings tell the story of the religious
reforms of the Judean King Josiah, who systematically destroyed the
cult places and installations where his own people worshipped in
order to purify Israelite religion and consolidate religious
authority in the hands of the Jerusalem temple priests. This
violent assertion of Israelite identity is portrayed as a pivotal
moment in the development of monotheistic Judaism. Monroe argues
that the use of cultic and ritual language in the account of the
reform is key to understanding the history of the text's
composition, and illuminates the essential, interrelated processes
of textual growth and identity construction in ancient Israel.
Until now, however, none of the scholarship on 2 Kings 22-23 has
explicitly addressed the ritual dimensions of the text. By
attending to the specific acts of defilement attributed to Josiah
as they resonate within the larger framework of Israelite ritual,
Monroe's work illuminates aspects of the text's language and
fundamental interests that have their closest parallels in the
priestly legal corpus known as the Holiness Code (Leviticus 17-26),
as well as in other priestly texts that describe methods of
eliminating contamination. She argues that these priestly-holiness
elements reflect an early literary substratum that was generated
close in time to the reign of Josiah, from within the same priestly
circles that produced the Holiness Code. The priestly composition
was reshaped in the hands of a post-Josianic, exilic or post-exilic
Deuteronomistic historian who transformed his source material to
suit his own ideological interests. The account of Josiah's reform
is thus imprinted with the cultural and religious attitudes of two
different sets of authors. Teasing these apart reveals a dialogue
on sacred space, sanctified violence and the nature of Israelite
religion that was formative in the development not only of 2 Kings
23, but of the historical books of the Bible more broadly.
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