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From PREFACE In the following commentary matters of history, antiquities, and especially
the social and religious life of the people in this period, are properly given
the largest place; not only for their intrinsic interest, but because the
knowledge of these things is indispensable to any right understanding of the
history of Israel and of its religion. The work of the prophets can only be
comprehended in its relation to the national religion of Israel. But before
there was a national religion, there was a common religion of the Israelite
tribes which was one of the most potent forces in the making of the nation. What
this religion was, which they brought with them into Canaan, and what changes it
underwent in contact with Canaanite civilization and
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Moore graduated from Yale in 1872 and from Union Theological Seminary in 1877, was ordained to the Presbyterian ministry in 1878, and became professor of Hebrew in Andover Theological Seminary in 1883. In 1902 he went to Harvard and was made professor of the history of religion just two years later. Moore's work was of importance in four fields—the shaping of U.S. scholarship, the reshaping of U.S. concepts of religion, the study of the Hebrew Bible, and the study of tannaitic Judaism. He did much to shape the concept of religion as a universal human activity of which the various religions are particular instances, and the study, one of the "humanities." This conception was important for the ecumenical movement, cooperation between Christians and Jews, reorientation of missions from conversion to social work, and introduction of courses on the history of religion into college curricula. In the study of the Hebrew Bible Moore not only introduced German methods, standards, and conclusions, but added his own common sense and enormous learning. Beside his many articles in the Andover Review and Cheyne's Encyclopaedia Biblica, his Critical and Exegetical Commentary on Judges (1895) remains most valuable. Finally, his Judaism in the First Centuries of the Christian Era: The Age of the Tannaim (3 vols., 1927–30, 19662) is an outstanding study of rabbinic Judaism. Although it too much neglects the mystical, magical, and apocalyptic sides of Judaism, its apology for tannaitic teaching as a reasonable, humane, and pious working out of biblical tradition is conclusive and has been of great importance not only for Christians, but also for Jewish understanding of Judaism.
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