In my previous post I mentioned two books that I bought at SBL and have already begun to read, namely Reconsidering the Concept of Revolutionary Monotheism and The Son of God in the Roman World. Both touch in some way on my thesis topic, the development of monotheism, and both treat contemporary academic positions regarding the nature of divinity in very similar ways. Specifically, both highlight a trend away from viewing divinity and humanity as separated by an ontological barrier, and toward viewing them as somewhat overlapping fields within a continuous spectrum. This insight is borrowed by both authors from scholarship on Roman emperor worship (both even cite the same author), but both insist it has explanatory power in their respective spheres (Assyro-Babylonian religion and early Christianity). I’ve found this understanding also alleviates a lot of issues scholars have had with understanding early Israelite and formative Jewish ideologies. Both authors go on at length about how this insight informs their particular interest in the divine, but two quotes show the similar approaches and similar influences. From Pongratz-Leisten’s article, “Divine Agency and Astralization of the Gods in Ancient Mesopotamia”:
Ittai Gradel’s approach to the notion of the divine in his book Emperor Worship and Roman Religion is inspiring when applied to religions of the ancient Near East. In the introduction to his book, Gradel cautions us against viewing ancient religions as an independent dimension, separable from other spheres of human experience and capable of being independently dissected. Based on the practice of ritual and sacrifice, he interprets the man-god divide, which clearly existed also in antiquity, as a reflection of a distinction in status rather than a distinction between their respective natures of “species.” He suggests that we speak of divinity as a “relative category” rather than beginning with the rather diffuse notion of “the Holy” and the “Numinous” and from the concept of the gods as a species. . . . Rather than conceptualizing the divine and human worlds as distinct realms, the human sphere gradually merges with the realm of the divine.
And from Peppard’s book:
Scholars such as Simon Price, Ittai Gradel, and Clifford Ando articulate interpretations of divinity that confound the categories customarily used by Roman historians and scholars of religion. In their view, divinity in the Roman world was not an essence or a nature, but a concept of status and power in a cosmic spectrum that had no absolute dividing lines. The realm of the gods was not, in the famous maxim of Rudolf Otto, “wholly Other.” In this chapter, I survey and synthesize the current conclusions of this burgeoning field of research, in order to encourage fellow scholars to question their presuppositions about divinity in the Roman world, just as I have scrutinized and reoriented my own. My approach to the matter draws especially from recent studies of emperor worship, while also making some analogies to scholarship on Judaism and Christianity in their Roman context.