By Maria-Zoe Petropoulou
During this examine of the ritual of animal sacrifice in historical Greek faith, Judaism, and Christianity within the interval among a hundred BC and advert two hundred, Maria-Zoe Petropoulou explores the attitudes of early Christians in the direction of the realities of sacrifice within the Greek East and within the Jerusalem Temple (up to advert 70). opposite to different experiences during this quarter, she demonstrates that the method wherein Christianity ultimately separated its personal cultic code from the robust culture of animal sacrifice used to be a sluggish and hard one. Petropoulou areas distinct emphasis at the proven fact that Christians gave thoroughly new meanings to the time period `sacrifice'. She additionally explores the query why, if animal sacrifice used to be of leading value within the japanese Mediterranean at the present, Christians should still finally have rejected it.
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Extra info for Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (Oxford Classical Monographs)
18 Approaching the Issue of SacriWce sacriWce. A further deWciency which should be mentioned here, in the context of theories on Jewish sacriWce, is Robertson Smith’s insistence on the consumption of the victim’s blood. How can we reconcile this with the fact that Jewish religion is known for its taboo on blood? Consumption of blood is strictly prohibited in the Bible (Lev. 17: 10–14). Of course, one could say that the adoption of higher social forms caused the Jewish belief in the consanguinity between totem and humans to be superseded by more ‘spiritual’ motifs.
4. The victim is slaughtered (probably by the priest), and the priest pours the blood around the altar, and carves up the victim so as to extract its entrails. ) 5. The rest of the victim is burnt on the altar-Wre. Unfortunately, no information about meat-sharing is given by Lucian or any other Greek writer in the period we are studying. Even with the limitations which are evident in this passage, though, Lucian’s unique 42 Greek Animal SacriWce description of an animal sacriWce is the closest to completeness.
As regards the historical approaches to sacriWce presented above, one could clearly state that historical theories on sacriWce are missing (that is why, in this case, I have used the term ‘approach’ instead of ‘theory’). In other words, there is no such thing as a ‘history’ of sacriWcial practice through time. The only historical approach to Greek religion, that of M. Nilsson, does not have sacriWce as its focus, and even when it does (for instance, in Nilsson’s article of 1945), it is inXuenced by Nilsson’s evolutionist idealization of the Classical period, and his underlying view that monotheism came as an answer to the already reduced interest in Greek religion.
Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (Oxford Classical Monographs) by Maria-Zoe Petropoulou