Goran Zivkovic, Ph.D. | Theologische Hochschule Friedensau (original) (raw)

Thesis Chapters by Goran Zivkovic, Ph.D.

One of the crucial issues of contemporary scholarship on Hebrews concerns the understanding of th... more One of the crucial issues of contemporary scholarship on Hebrews concerns the understanding of the hermeneutical presuppositions which underline the method used by the author of Hebrews in the appropriation of the OT material. Various attempts have been made to identify the nature of these hermeneutical presuppositions and numerous proposals have been put forward in order to explain this subject matter. However, it is clear from a review of current research that an entire range of issues, relating to the hermeneutical presuppositions, still remain unresolved.

Papers by Goran Zivkovic, Ph.D.

Besides the evident theological concerns with the reconstruction of the temple, the Haggai–Zechar... more Besides the evident theological concerns with the reconstruction of the temple, the Haggai–Zechariah 1–8 corpus consists of a number of references to nature. According to critical spatiality theoretical framework, these references can be classified as describing nature’s lived (Hag 1:9–11) and ideological space (Zech 8:9–13), and nature’s imagery (Zech 1:8, 10, 11; 3:2, 8, 9, 10; 4:3, 11, 12; 6:1–3).

Previous studies which dealt with the references to nature in the Haggai–Zechariah 1–8 corpus usually analyzed them in isolation from each other, and the scope of these studies in most cases does not include the whole Haggai–Zechariah 1–8 corpus. As a result of this treatment, the important subject of the role of nature imagery in Zech 1–6, as purposefully presented in this central section of the Haggai–Zechariah 1–8 corpus, has not yet been explored in detail.

This paper addresses the question of the function of nature imagery as delineated in Zechariah’s vision reports. Using an approach based in critical spatiality (Henri Lefebvre) and Conceptual Metaphor Theory (Lakoff and Johnson) this paper demonstrates that the transformation of lived nature’s space (Hag 1:9–11) into ideological nature’s space (Zech 8:9–13) is accomplished by using nature’s imagery in Zech 1–6.

The present paper aims to contribute to scholarship in at least two ways: first, the study employs contemporary theories as outlined by Henri Lefebvre and Lakoff and Johnson which produces some overlooked insights. Second, this study offers a fresh interpretation of nature’s imagery portrayed in Zech 1–6 by suggesting that it has the primary function to transform nature’s lived space into nature’s ideological space.

Contemporary secular ecologists usually assume that the only way we can maintain and care for our... more Contemporary secular ecologists usually assume that the only way we can maintain and care for our environment is how we physically treat it outside of religious gatherings. Eco-theologians go one step further and recognize a close relationship between religion and ecology. However, it is surprising that in their work a very little has been done on the interconnectedness between ritual activities in the Old Testament and environmental issues.

The book of Joel is among the finest examples of prophetic literature where inextricable connection between ritual and environment is thoroughly portrayed. The present paper attempts to demonstrate some of the fruitful work that can be done by exploring the texts about the natural environment as they appear in close relationship to theme of the religious cult in the book of Joel.

Using an approach based on the ecologically sensitive reading of the prophetic texts (developed by Christopher J. H. Wright), as well as a method based on ritual studies (suggested by Roy A. Rappaport), this paper demonstrates that the book of Joel delineates mutual relationship between ritual practices and the well-being of nature. While, on the one hand, the well-being of the environment has a significant impact on cultic practices, on the other hand, felicitous ritual practices have a positive impact on the ecological environment. Joel asserts that moral obligations towards nature should not only be understood as people’s responsibility to treat the environment well, but also as moral obligations to practice life-affirming rituals because these practices directly affect the natural world.

It is in Zech 7–8, which is generally accepted as a central unit within the book, that the author... more It is in Zech 7–8, which is generally accepted as a central unit within the book, that the author, in a very sophisticated way, blends the themes of ritual and space. Keeping in mind the major role ritual and space played in the OT, as well as a new trend which has emerged in the last three decades among social scientists who have emphasized the interrelationship between them, it is surprising that the profound and complex interrelationship between ritual and space, as described in Zech 7–8, has not yet been explored in detail.

Previous studies which dealt with this issue usually emphasized that the blending of these two themes throughout this central unit was the result of complex redaction processes. Accordingly, scholars generally treated these topics in isolation from each other. Even when they examined the interrelationship between ritual and space, they gave primacy to space and neglected the significance of rituals in its production. This tendency to give primacy to space is most arguably asserted by Jonathan Z. Smith, who defined ritual as a kind of emplacement. However, Smith’s spatialized theory of ritual has been profoundly critiqued by Ronald L. Grimes, who argued that it is not only space that defines ritual, but also ritual that defines space. This paper addresses this topic of the interrelationship between ritual and space in Zech 7–8 by having a specific focus on the question of the role of ritual in the construction of space.

Using an approach based on ritual studies (Ronald L. Grimes) and critical spatiality (Henri Lefebvre), this paper demonstrates that Zech 7–8 purposefully delineates the role of ritual in the construction of God’s, humanity’s, and nature’s space. On the one hand, felicitous rituals have a purpose of creating the ideological aspect of space, while on the other hand, infelicitous rituals produce space which is opposed to that ideological portrayal.

It is generally agreed that vision reports four and five (Zech 3–4), with their discernable ritua... more It is generally agreed that vision reports four and five (Zech 3–4), with their discernable ritual content, play a central role in Zech 1:7—6:15 and even broader within the Haggai–Zechariah 1–8 corpus. Previous studies which dealt with the rituals described in Zech 3–4, usually argued that their function was to achieve restoration of leadership, to effect the consecration of a new temple, or to provide the means by which sin will be purged from the community—to mention only a few suggestions. What is common to all these studies is the neglect of the fact that the rituals described in Zech 3–4 are not rituals that are actually performed on the ground but rather imagined in the visionary world of the prophet.

This paper readdresses the question of the function of rituals delineated in Zechariah’s two central vison reports (Zech 3–4) by having a specific focus on their imaginative nature. Using an approach based in ritual studies (Ronald L. Grimes and Bruce Kapferer), this paper demonstrates that the transformation of infelicitous rituals (Hag 2:10–14; Zech 7:2–6) into felicitous ones (Hag 2:18; Zech 4:9; 8:9, 19–23) is accomplished by reimagining rituals within the visionary world of Zechariah (Zech 3–4).

The repercussions of human impact on the natural world are so extensive and significant that they... more The repercussions of human impact on the natural world are so extensive and significant that they may have implications for the survival of a number of different species, including human beings. The industrial revolution, expansion of population, and fast economic growth are only three among many factors of modern society that threaten the survival of our planet. Growing awareness of these problems and the need to address them have highlighted the importance of ecology and led to the re-emergence of environmental ethics beginning in the 1960s. Many of these concerns have been taken up by biblical scholars whose work demonstrates that Scripture has important things to say about these contemporary environmental issues. Although eco-theologians recognize a close relationship between religion and ecology, very little has been done on the interconnectedness between ritual activities in the Old Testament and environmental issues. One of the reasons for this unfortunate neglect is secular naturalism, according to which the connection between human actions and the environment is exclusively through natural causation with no divine agents or supernatural dimensions involved.

The present research thus attempts to demonstrate some of the fruitful work that can be done by employing an interdisciplinary approach which combines insights from exegesis, environmental ethics, and ritual studies to explore the texts about food, agriculture, and the natural environment as they appear in close relationship to themes of the religious cult in the Book of Haggai. My methodological procedure is composed of four major steps: First, biblical passages of the book of Haggai which are relevant for the contemporary environmental discussion are selected. This is followed, secondly, by an ecologically sensitive reading of the prophetic texts through the lens of the relational dynamics within the creation triangle (developed by Christopher J. H. Wright). Thirdly, the role of ritual practices in affecting the environment is considered (insights from Roy Rappaport), and finally, several important implications for ecological ethics are described (consequential ethics). The study demonstrates that unfaithfulness to moral obligations regarding cultic practices has a significant impact on the well-being of the environment. Contemporary secular ecologists usually assume that the only way we can maintain and care for our environment is how we physically treat it outside of religious gatherings. Haggai goes one step further by claiming that moral obligations towards nature should not only be understood as people’s responsibility to treat the environment well, but also as moral obligations to practice life-affirming rituals, because these practices directly affect the natural world.

This paper makes contributions in two areas: First, this is one of the few biblical studies that examines the ethical dimensions of both ritual practices and environmental concerns in the Old Testament prophetic literature. Secondly, the study proposes integration of methodological insights from ecological ethics and ritual studies.

The significance of ancient Israel’s space and cultic system and their essential place within the... more The significance of ancient Israel’s space and cultic system and their essential place within the Old Testament tradition have long been recognized by modern biblical scholars and should not be underestimated. Considering the multifaceted importance that space and cult appear to have held in ancient Israel, it is no surprise that besides the Torah, these two subjects have been extensively treated in the prophetic corpus as well, with the book of Haggai among the finest examples of prophetic literature where the interrelationship between space and cult is thoroughly addressed.

Keeping in mind the major role that ritual and space played in the Old Testament, as well as a new trend which has emerged in the last three decades among social scientists who have emphasized interrelationship between them, it is surprising that the profound and complex relationship between ritual and space as described in the book of Haggai has not yet been explored in detail. Previous studies which dealt with this topic usually emphasized the importance of the reconstruction of the temple space as a requirement for ritual practices and neglected the significance of rituals in the production of space.

This neglect of the role of ritual in the construction of space reflects a tendency to give primacy to space over ritual practices. The above-mentioned primacy of space is most arguably asserted by Jonathan Z. Smith who, in his work To Take Place, defines ritual as a kind of emplacement. However, Smith’s spatialized theory of ritual has been profoundly critiqued by Ronald L. Grimes, who argues that although the place may play a critical and defining role in some rituals, it is not only space that defines ritual, but also ritual that defines space. This paper addresses the topic of the interrelationship between ritual and space in the book of Haggai by having a specific focus on the question of the role of ritual in the construction of space.

Using an approach based in ritual studies (Ronald L. Grimes) and critical spatiality (Henri Lefebvre), this paper demonstrates that Haggai purposefully delineates the role of ritual in the construction of God’s, humanity’s, and nature’s space. On one hand felicitous rituals have a purpose to create physical space and establish its ideological function, while on the other hand, infelicitous rituals produce space which is opposed to that ideological portrayal.

The present paper contributes to scholarship in at least two ways: first, the study employs a contemporary ritual theory by Ronald L. Grimes and critical spatiality theory as defined by Henri Lefebvre which produces some overlooked insights. Secondly, while scholars emphasize the importance of space in the production of cult, this study argues that Haggai primarily focuses on the importance of rituals in the production of space.

The last decade has seen a considerable increase in the amount of research undertaken by scholars... more The last decade has seen a considerable increase in the amount of research undertaken by scholars on the formation of the social identity of ancient Israel in the early Persian Period. The notion of "social identity" is a very complex concept which refers to a specific set of attributes shared by a group of people. Scholars usually refer to language, religion, nationality, and ethnicity as major components of Israel's social identity. Although severely affected in the period of exile, these components were partially regained after the Israelites returned to Yehud. However, the process of the reconstruction of Israel's identity was not finished. In the Book of Zechariah, ritual purification is mentioned as a significant, still missing, component of their social identity. It is precisely because of this important component, that other, for instance political and social aspects of their identity, were affected.

Book Reviews by Goran Zivkovic, Ph.D.

Laura Quick and Melissa Ramos (eds.), New Perspectives on Ritual in the Biblical World (LHBOTS 702; London: Bloomsbury T&T Clark, 2022). Pp. xiii + 274. $115., 2024

In this three-section volume, Laura Quick and Melissa Ramos present essays that deal with differe... more In this three-section volume, Laura Quick and Melissa Ramos present essays that deal with different rituals in the Old Testament by utilizing gender and food studies, history and comparative religion approaches, material religion methods, and anthropological studies of the social meanings of textualization of rituals.

One of the crucial issues of contemporary scholarship on Hebrews concerns the understanding of th... more One of the crucial issues of contemporary scholarship on Hebrews concerns the understanding of the hermeneutical presuppositions which underline the method used by the author of Hebrews in the appropriation of the OT material. Various attempts have been made to identify the nature of these hermeneutical presuppositions and numerous proposals have been put forward in order to explain this subject matter. However, it is clear from a review of current research that an entire range of issues, relating to the hermeneutical presuppositions, still remain unresolved.

Besides the evident theological concerns with the reconstruction of the temple, the Haggai–Zechar... more Besides the evident theological concerns with the reconstruction of the temple, the Haggai–Zechariah 1–8 corpus consists of a number of references to nature. According to critical spatiality theoretical framework, these references can be classified as describing nature’s lived (Hag 1:9–11) and ideological space (Zech 8:9–13), and nature’s imagery (Zech 1:8, 10, 11; 3:2, 8, 9, 10; 4:3, 11, 12; 6:1–3).

Previous studies which dealt with the references to nature in the Haggai–Zechariah 1–8 corpus usually analyzed them in isolation from each other, and the scope of these studies in most cases does not include the whole Haggai–Zechariah 1–8 corpus. As a result of this treatment, the important subject of the role of nature imagery in Zech 1–6, as purposefully presented in this central section of the Haggai–Zechariah 1–8 corpus, has not yet been explored in detail.

This paper addresses the question of the function of nature imagery as delineated in Zechariah’s vision reports. Using an approach based in critical spatiality (Henri Lefebvre) and Conceptual Metaphor Theory (Lakoff and Johnson) this paper demonstrates that the transformation of lived nature’s space (Hag 1:9–11) into ideological nature’s space (Zech 8:9–13) is accomplished by using nature’s imagery in Zech 1–6.

The present paper aims to contribute to scholarship in at least two ways: first, the study employs contemporary theories as outlined by Henri Lefebvre and Lakoff and Johnson which produces some overlooked insights. Second, this study offers a fresh interpretation of nature’s imagery portrayed in Zech 1–6 by suggesting that it has the primary function to transform nature’s lived space into nature’s ideological space.

Contemporary secular ecologists usually assume that the only way we can maintain and care for our... more Contemporary secular ecologists usually assume that the only way we can maintain and care for our environment is how we physically treat it outside of religious gatherings. Eco-theologians go one step further and recognize a close relationship between religion and ecology. However, it is surprising that in their work a very little has been done on the interconnectedness between ritual activities in the Old Testament and environmental issues.

The book of Joel is among the finest examples of prophetic literature where inextricable connection between ritual and environment is thoroughly portrayed. The present paper attempts to demonstrate some of the fruitful work that can be done by exploring the texts about the natural environment as they appear in close relationship to theme of the religious cult in the book of Joel.

Using an approach based on the ecologically sensitive reading of the prophetic texts (developed by Christopher J. H. Wright), as well as a method based on ritual studies (suggested by Roy A. Rappaport), this paper demonstrates that the book of Joel delineates mutual relationship between ritual practices and the well-being of nature. While, on the one hand, the well-being of the environment has a significant impact on cultic practices, on the other hand, felicitous ritual practices have a positive impact on the ecological environment. Joel asserts that moral obligations towards nature should not only be understood as people’s responsibility to treat the environment well, but also as moral obligations to practice life-affirming rituals because these practices directly affect the natural world.

It is in Zech 7–8, which is generally accepted as a central unit within the book, that the author... more It is in Zech 7–8, which is generally accepted as a central unit within the book, that the author, in a very sophisticated way, blends the themes of ritual and space. Keeping in mind the major role ritual and space played in the OT, as well as a new trend which has emerged in the last three decades among social scientists who have emphasized the interrelationship between them, it is surprising that the profound and complex interrelationship between ritual and space, as described in Zech 7–8, has not yet been explored in detail.

Previous studies which dealt with this issue usually emphasized that the blending of these two themes throughout this central unit was the result of complex redaction processes. Accordingly, scholars generally treated these topics in isolation from each other. Even when they examined the interrelationship between ritual and space, they gave primacy to space and neglected the significance of rituals in its production. This tendency to give primacy to space is most arguably asserted by Jonathan Z. Smith, who defined ritual as a kind of emplacement. However, Smith’s spatialized theory of ritual has been profoundly critiqued by Ronald L. Grimes, who argued that it is not only space that defines ritual, but also ritual that defines space. This paper addresses this topic of the interrelationship between ritual and space in Zech 7–8 by having a specific focus on the question of the role of ritual in the construction of space.

Using an approach based on ritual studies (Ronald L. Grimes) and critical spatiality (Henri Lefebvre), this paper demonstrates that Zech 7–8 purposefully delineates the role of ritual in the construction of God’s, humanity’s, and nature’s space. On the one hand, felicitous rituals have a purpose of creating the ideological aspect of space, while on the other hand, infelicitous rituals produce space which is opposed to that ideological portrayal.

It is generally agreed that vision reports four and five (Zech 3–4), with their discernable ritua... more It is generally agreed that vision reports four and five (Zech 3–4), with their discernable ritual content, play a central role in Zech 1:7—6:15 and even broader within the Haggai–Zechariah 1–8 corpus. Previous studies which dealt with the rituals described in Zech 3–4, usually argued that their function was to achieve restoration of leadership, to effect the consecration of a new temple, or to provide the means by which sin will be purged from the community—to mention only a few suggestions. What is common to all these studies is the neglect of the fact that the rituals described in Zech 3–4 are not rituals that are actually performed on the ground but rather imagined in the visionary world of the prophet.

This paper readdresses the question of the function of rituals delineated in Zechariah’s two central vison reports (Zech 3–4) by having a specific focus on their imaginative nature. Using an approach based in ritual studies (Ronald L. Grimes and Bruce Kapferer), this paper demonstrates that the transformation of infelicitous rituals (Hag 2:10–14; Zech 7:2–6) into felicitous ones (Hag 2:18; Zech 4:9; 8:9, 19–23) is accomplished by reimagining rituals within the visionary world of Zechariah (Zech 3–4).

The repercussions of human impact on the natural world are so extensive and significant that they... more The repercussions of human impact on the natural world are so extensive and significant that they may have implications for the survival of a number of different species, including human beings. The industrial revolution, expansion of population, and fast economic growth are only three among many factors of modern society that threaten the survival of our planet. Growing awareness of these problems and the need to address them have highlighted the importance of ecology and led to the re-emergence of environmental ethics beginning in the 1960s. Many of these concerns have been taken up by biblical scholars whose work demonstrates that Scripture has important things to say about these contemporary environmental issues. Although eco-theologians recognize a close relationship between religion and ecology, very little has been done on the interconnectedness between ritual activities in the Old Testament and environmental issues. One of the reasons for this unfortunate neglect is secular naturalism, according to which the connection between human actions and the environment is exclusively through natural causation with no divine agents or supernatural dimensions involved.

The present research thus attempts to demonstrate some of the fruitful work that can be done by employing an interdisciplinary approach which combines insights from exegesis, environmental ethics, and ritual studies to explore the texts about food, agriculture, and the natural environment as they appear in close relationship to themes of the religious cult in the Book of Haggai. My methodological procedure is composed of four major steps: First, biblical passages of the book of Haggai which are relevant for the contemporary environmental discussion are selected. This is followed, secondly, by an ecologically sensitive reading of the prophetic texts through the lens of the relational dynamics within the creation triangle (developed by Christopher J. H. Wright). Thirdly, the role of ritual practices in affecting the environment is considered (insights from Roy Rappaport), and finally, several important implications for ecological ethics are described (consequential ethics). The study demonstrates that unfaithfulness to moral obligations regarding cultic practices has a significant impact on the well-being of the environment. Contemporary secular ecologists usually assume that the only way we can maintain and care for our environment is how we physically treat it outside of religious gatherings. Haggai goes one step further by claiming that moral obligations towards nature should not only be understood as people’s responsibility to treat the environment well, but also as moral obligations to practice life-affirming rituals, because these practices directly affect the natural world.

This paper makes contributions in two areas: First, this is one of the few biblical studies that examines the ethical dimensions of both ritual practices and environmental concerns in the Old Testament prophetic literature. Secondly, the study proposes integration of methodological insights from ecological ethics and ritual studies.

The significance of ancient Israel’s space and cultic system and their essential place within the... more The significance of ancient Israel’s space and cultic system and their essential place within the Old Testament tradition have long been recognized by modern biblical scholars and should not be underestimated. Considering the multifaceted importance that space and cult appear to have held in ancient Israel, it is no surprise that besides the Torah, these two subjects have been extensively treated in the prophetic corpus as well, with the book of Haggai among the finest examples of prophetic literature where the interrelationship between space and cult is thoroughly addressed.

Keeping in mind the major role that ritual and space played in the Old Testament, as well as a new trend which has emerged in the last three decades among social scientists who have emphasized interrelationship between them, it is surprising that the profound and complex relationship between ritual and space as described in the book of Haggai has not yet been explored in detail. Previous studies which dealt with this topic usually emphasized the importance of the reconstruction of the temple space as a requirement for ritual practices and neglected the significance of rituals in the production of space.

This neglect of the role of ritual in the construction of space reflects a tendency to give primacy to space over ritual practices. The above-mentioned primacy of space is most arguably asserted by Jonathan Z. Smith who, in his work To Take Place, defines ritual as a kind of emplacement. However, Smith’s spatialized theory of ritual has been profoundly critiqued by Ronald L. Grimes, who argues that although the place may play a critical and defining role in some rituals, it is not only space that defines ritual, but also ritual that defines space. This paper addresses the topic of the interrelationship between ritual and space in the book of Haggai by having a specific focus on the question of the role of ritual in the construction of space.

Using an approach based in ritual studies (Ronald L. Grimes) and critical spatiality (Henri Lefebvre), this paper demonstrates that Haggai purposefully delineates the role of ritual in the construction of God’s, humanity’s, and nature’s space. On one hand felicitous rituals have a purpose to create physical space and establish its ideological function, while on the other hand, infelicitous rituals produce space which is opposed to that ideological portrayal.

The present paper contributes to scholarship in at least two ways: first, the study employs a contemporary ritual theory by Ronald L. Grimes and critical spatiality theory as defined by Henri Lefebvre which produces some overlooked insights. Secondly, while scholars emphasize the importance of space in the production of cult, this study argues that Haggai primarily focuses on the importance of rituals in the production of space.

The last decade has seen a considerable increase in the amount of research undertaken by scholars... more The last decade has seen a considerable increase in the amount of research undertaken by scholars on the formation of the social identity of ancient Israel in the early Persian Period. The notion of "social identity" is a very complex concept which refers to a specific set of attributes shared by a group of people. Scholars usually refer to language, religion, nationality, and ethnicity as major components of Israel's social identity. Although severely affected in the period of exile, these components were partially regained after the Israelites returned to Yehud. However, the process of the reconstruction of Israel's identity was not finished. In the Book of Zechariah, ritual purification is mentioned as a significant, still missing, component of their social identity. It is precisely because of this important component, that other, for instance political and social aspects of their identity, were affected.

Laura Quick and Melissa Ramos (eds.), New Perspectives on Ritual in the Biblical World (LHBOTS 702; London: Bloomsbury T&T Clark, 2022). Pp. xiii + 274. $115., 2024

In this three-section volume, Laura Quick and Melissa Ramos present essays that deal with differe... more In this three-section volume, Laura Quick and Melissa Ramos present essays that deal with different rituals in the Old Testament by utilizing gender and food studies, history and comparative religion approaches, material religion methods, and anthropological studies of the social meanings of textualization of rituals.