Demons in Early Judaism and Christianity - Characters and Characteristics
Demons in Early Judaism and Christianity - Characters and Characteristics
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早期犹太教和基督教中的恶魔 - 性格和特征
DOI：
10.1163/9789004518148_003
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发表时间：
2022
期刊：
影响因子：
--
通讯作者：
Patmore H
中科院分区：
文献类型：
--
作者：
Patmore H
到了古代末期，对恶魔的信仰（广义上的）在犹太教和基督教中都广泛而多样。此外，到了这个时候，犹太人和基督徒都认为犹太圣经中有许多提到这些恶魔的地方。然而，当在其原始历史背景下阅读时，希伯来圣经的书籍几乎没有提到恶魔，甚至根本没有。随着犹太教和基督教的恶魔学的发展，希伯来圣经的读者越来越多地在最初没有提到恶魔的文本中发现恶魔。我给这种现象起了个名字叫“魔鬼注释”。我理解这里的“注释”在其经典意义上仅仅意味着“解释”或“解释”。这是至关重要的，因为像所有形式的圣经解释一样，魔鬼注释涉及文本和读者的对话过程。魔鬼学的发展塑造了圣经的注释;圣经的注释塑造了魔鬼学的发展。这并不是要否认犹太教和基督教信仰体系中恶魔出现和发展的其他因素的重要性。从公元前世纪到古典时代末期，犹太人和后来的基督教对恶魔的信仰形成的过程中，受到了邻近文化（如萨珊）的信仰、不断变化的政治环境（如马加比起义后的大漩涡）以及对人类能动性、道德自主性和神正论等问题的哲学反思的影响。然而，这些信仰的形式在某些方面是明显的犹太教和基督教的解释过程的结果，使这些不断变化的想法与权威的基础来源，圣经对话。2
By the end of antiquity beliefs in demons (broadly conceived) were widespread and multifarious in both Judaism and Christianity. Furthermore, by this point in time both Jews and Christians believed that the Jewish Scriptures contained numerous references to these demons. Yet, when read in its original historical context, the books of the Hebrew Bible contain scant references to demons, perhaps even none at all. 1 As Jewish, and then Christian demonology developed, readers of the Hebrew Bible increasingly found demons in texts that did not originally refer to demons.‘Demonic exegesis’ is the name I give to this phenomenon. I understand ‘exegesis’ here in its classical sense to mean simply ‘explanation’or ‘interpretation’. This is crucial, because like all forms of scriptural interpretation, demonic exegesis involved both text and reader in a process of dialogue. Developing demonologies shaped Biblical exegesis; and the exegesis of Scripture shaped developing demonologies. This is not to deny the importance of other factors in the emergence and development of demons within the belief systems of Judaism and Christianity. The beliefs of neighbouring cultures (eg, Sassanian), shifting political circumstances (eg, the maelstrom following the Maccabean revolt), and ongoing philosophical reflection on questions of human agency, moral autonomy, and theodicy, all played their part in forming Jewish and later Christian beliefs about demons in the period from roughly the third century bce through to the end of classical antiquity. Yet these beliefs took on forms that were in certain respects distinctly Jewish and Christian as a result of a hermeneutical process that brought these changing ideas into dialogue with the foundational source of authority, the Scriptures. 2