Criticism
Tryggve Mettinger argues that there is a scholarly consensus that the category is inappropriate. The chief criticism charges it with reductionism, insofar as it subsumes a range of disparate myths under a single category and ignores important distinctions. Marcel Detienne argues that it risks making Christianity the standard by which all religion is judged, since death and resurrection are more central to Christianity than many other faiths.
Jonathan Z. Smith, a scholar of comparative religions, writes the category is "largely a misnomer based on imaginative reconstructions and exceedingly late or highly ambiguous texts." Dag Øistein Endsjø, another scholar of religion, points out how a number of those often defined as dying-and-rising-deities, like Jesus and a number of figures in ancient Greek religion, actually died as ordinary mortals, only to become gods of various stature after they were resurrected from the dead. Not dying as gods, they thus defy the definition of “dying-and-rising-gods”.
Beginning with an overview of the Athenian ritual of growing and withering herb gardens at the Adonia festival, Detienne suggests that rather than being a stand-in for crops in general (and therefore the cycle of death and rebirth), these herbs (and Adonis) were part of a complex of associations in the Greek mind that centered on spices. These associations included seduction, trickery, gourmandizing, and the anxieties of childbirth. From his point of view, Adonis's death is only one datum among the many that must be used to analyze the festival, the myth, and the god.
Read more about this topic: Dying God
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