By Pedro Pi Calleja, Cesar A. Trejo Julio Rey Pastor

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It draws on them even when it battles the people's backslidings into idolatry. The popular legends and the beliefs they imply are the common property of the folk and the authors of the Bible. They constitute the source and substance of early monotheism (1972: 132). Accordingly, the Psalms are assumed to stem from the hands of popular poets, and the Old Testament is held to be a 'folk literature' (1972: 223). Kaufmann remarks: 'Biblical religion is therefore not an esoteric religion of a spiritual elite like the higher pagan religions, but is a growth that is rooted in and nourished by the popular religion of Israel' (1972: 133).

The Explicit Approach This method is referred to as the 'explicit approach' and its distinguishing characteristic lies in its tendency to read the explicit statements of the biblical literati as if they were wholly accurate accounts of Israelite ('popular') religious life. An example of this method may be found in Segal's article on Israelite 'popular religion'. Segal writes: When we consider practices connected with birth we note a general desire for children, especially for sons. Childlessness was regarded as a divine 35.

Anderson 1987: 85 passim). It should be emphasized, however, that tithing appears in only one northwest Semitic vow-text (namely, Jacob's vow). Nor is it mentioned in relation to vows in any of the priestly texts as is often alleged. Sarna has noted that tithes are usually only offered 'to a king or to a sanctuary with an established clergy' (1989: 201). Lastly, Gazelles has shown that in Ugaritic c§r often refers to the unction of a stone: 'Moreover, the tradition which is the basis of Gen. 28:22 is also favorable, because the title which is announced recalls the unction of the oil made by Jacob on the sacred stone of Bethel' (1951: 133).

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