Changes

Though comparative theorists working with modern evidence have not yet established a single dominant interpretation of prophecy, a variety of complementary approaches now challenges the exclusivistic confessional interpretations that characterized the earlier period. Some scholars (e.g., I. M. Lewis—see bibliography) consider ecstatic religious behavior a means of expression used by disenfranchised groups who find standard channels of communication closed to them. Those studying religious behavior among shamans, Pentecostals, and other modern prophetic figures have found "deprivation theory" useful in showing how ecstatic persons support the position and structure of groups whose position in society is outside the normal channels of power and influence. Others (e.g., Victor Turner—see bibliography) interpret prochecy within a framework of social evolution. These scholars see prophets as appearing in periods of transition between societies organized along lines of kinship and clan affiliation and those structured according to more highly complex groupings that accompany the rise of states, class stratification and institutional religion. Either interpretive model applies consistent evaluative criteria to both the ancient evidence and the modern anthropological data without elevating the status of any one religious tradition over another. In this they are distinctively modern interpretations of prophecy, in contrast with canonical views, which persist in granting special recognition to the prophet(s) of a single confessional tradition.

Though comparative theorists working with modern evidence have not yet established a single dominant interpretation of prophecy, a variety of complementary approaches now challenges the exclusivistic confessional interpretations that characterized the earlier period. Some scholars (e.g., I. M. Lewis—see bibliography) consider ecstatic religious behavior a means of expression used by disenfranchised groups who find standard channels of communication closed to them. Those studying religious behavior among shamans, Pentecostals, and other modern prophetic figures have found "deprivation theory" useful in showing how ecstatic persons support the position and structure of groups whose position in society is outside the normal channels of power and influence. Others (e.g., Victor Turner—see bibliography) interpret prochecy within a framework of social evolution. These scholars see prophets as appearing in periods of transition between societies organized along lines of kinship and clan affiliation and those structured according to more highly complex groupings that accompany the rise of states, class stratification and institutional religion. Either interpretive model applies consistent evaluative criteria to both the ancient evidence and the modern anthropological data without elevating the status of any one religious tradition over another. In this they are distinctively modern interpretations of prophecy, in contrast with canonical views, which persist in granting special recognition to the prophet(s) of a single confessional tradition.

SEE ALSO : [[Canon]]; [[Divination]]; [[Oracles]].

SEE ALSO : [[Canon]]; [[Divination]]; [[Oracles.

==BIBLIOGRAPHY==

==BIBLIOGRAPHY==