By Joel A. A. Ajayi
Historic cultures, resembling that of the Hebrews, in most cases linked knowledge with complex years. In A Biblical Theology of Gerassapience the writer investigates the validity of this correlation via an eclectic method - together with linguistic semantic, tradition-historical, and socio-anthropological tools - to pertinent biblical and extra-biblical texts. There are major adaptations within the estimation of gerassapience (or «old-age wisdom») in each one interval of old Israel’s lifestyles - that's, in pre-monarchical, monarchical, and post-monarchical Israel. all through this examine, applicable cross-cultural parallels are drawn from the cultures of historical Israel’s associates and of recent societies, similar to the West African Yoruba tribe. the final effects are bi-dimensional. at the one hand, there are semantic parts of gerassapience, equivalent to the elusiveness of «wisdom» and the gentle fluidity of «old age». either phrases have robust contextual affinity with minimum exceptions. therefore, the attribution of knowledge to previous age is obvious yet now not absolute within the Hebrew Bible (Old Testament). nevertheless, gerassapience is depicted as essentially didactic, via direct and oblique directions and counsels of the aged, fostering the saging fear-of-Yahweh legacies. most commonly, socio-anthropocentric traits of gerassapience (that is, of constructing outdated age a repertoire of knowledge) are checked through theological warrants of theosapience (Yahwistic wisdom). consequently, within the Hebrew Bible, the terror of Yahweh can also be the start of ageing and clever.
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Additional info for A Biblical Theology of Gerassapience (Studies in Biblical Literature, Volume 134)
Kollar, “Towards a Spirituality of Aging and Old Age,” Journal of Religion and Aging 1 (Spring 1985); 49–59; T. Herbert O’Driscoll, “Aging: A Spiritual Journey,” in Affirmative Aging: A Resource for Ministry, eds. Lorraine D. Chiaventone and Julie A. Armstrong (San Francisco: Harper & Row, 1985), 1–11; Stephen G. Post, “Aging and Meaning: The Christian Tradition,” in Handbook of the Humanities and Aging, eds. Thomas R. Cole, David D. van Tassel and Robert Kastenbaum (New York: Springer, 1992), 127–46; Sheldon Isenberg, “Aging in Judaism: ‘Crown of Glory’ and ‘Days of Sorrow’,” in Handbook of the Humanities and Aging, CHAPTER ONE 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 23 147–74; and Stephen Bertman and W.
Ps. 15:5; Job 31:39; and Prov. 7:20). The preceding illustration and subsequent examples are purposefully to show how words transcend mere symbols, for “words are not signs,” as 32 CHAPTER TWO Walter Ong states, “. . a textual, visual representation of a word is not a real word, but a ‘secondary modeling system’ . . ”31 Of course, Ong’s whole argument is set in defense of the oral traditions of languages. He claims that all written languages once existed in sounds and some carry along their power of orality into their documented texts (although sometimes without phonetic qualities as in the case of biblical Hebrew).
5, The Individual (Berkeley: University of California Press, 1988), 125. See Bertman and Achenbaum, “Aging and Spiritual Empowerment,” 67–83. See Dale M. Schlitt, “Temporality, Experience and Memory: Theological Reflections on Aging,” Église et Théologie 16 (1985): 79–105. See K. Brynolf Lyon, Toward a Practical Theology of Aging, Theology and Pastoral Care, with a series foreword by Don S. Browning (Philadelphia: Fortress Press, 1985). See William L. Hendricks, A Theology for Aging (Nashville: Broadman Press, 1986).