One of my favorite versions of the Shema:
Wednesday, June 23, 2010
sources for El Kronos Tophets MLK Moloch
Canaanite myth and Hebrew epic: essays in the history of the religion of Israel-By Frank Moore
The Death and Resurrection of the Beloved Son: The Transformation of Child sacrifice... By Jon D. Leve
http://en.wikipedia.org/wiki/Moloch
Development and discontinuity in Jewish law -By Ruth N. Sandberg
Cain's crime is incestuous homosexuality? see Origins of sexuality and homosexuality
By John P. De Cecco, Michael G. Shively- Cain/Canaan/Qanah
Ham is the father of the Canaanites, and he commits incest with Noah Gen 9:22
Esau condemned because he marries a Canaanite woman 26.34
Dinah seduced by a Canaanite of Shechem
Judah took a Canaanite wife, &their son Er is struck dead - Gen 38
The Death and Resurrection of the Beloved Son: The Transformation of Child sacrifice... By Jon D. Leve
http://en.wikipedia.org/wiki/Moloch
Development and discontinuity in Jewish law -By Ruth N. Sandberg
Cain's crime is incestuous homosexuality? see Origins of sexuality and homosexuality
By John P. De Cecco, Michael G. Shively- Cain/Canaan/Qanah
Ham is the father of the Canaanites, and he commits incest with Noah Gen 9:22
Esau condemned because he marries a Canaanite woman 26.34
Dinah seduced by a Canaanite of Shechem
Judah took a Canaanite wife, &their son Er is struck dead - Gen 38
Sunday, June 13, 2010
Happy 100th! Happy 50th!
The following is a French speech run through Google translate into English delivered by JP2 in French on Friday, April23, 1993. (The Vatican really should publish the authoritative English translation of this! )
~~~~~~~~~~~~~~
SPEECH OF THE HOLY FATHER JOHN PAUL II
ON THE OCCASION OF THE CENTENARY OF THE Encyclical
«PROVIDENTISSIMUS DEUS» AND THE FIFTIETH ANNIVERSARY
Of the encyclical "DIVINO AFFLANTE SPIRITUS"
Friday, April 23, 1993
Cardinals, Heads of Diplomatic Missions, Distinguished members of the Pontifical Biblical Commission:
With all my heart I thank Cardinal Ratzinger of the sentiments he has expressed in me with the document prepared by the Pontifical Biblical Commission on the interpretation of the Bible in the Church. With joy, I welcome this document, the result of the collaborative work done on your initiative, Cardinal, and continued with perseverance for many years. It addresses a concern dear to my heart, because the interpretation of Sacred Scripture is of paramount importance for the Christian faith and life of the Church. . "In the holy books, in fact - as we so eloquently reminded the Council - the Father in heaven comes lovingly to meet his children and talks with them, yet the strength and power contained in the word of God is so great that it can serve the Church a support full of vigor and children of the Church the strength of their faith, food for the soul, the pure and permanent spiritual life "[ 1 ]. How to interpret biblical texts for men and women of today has a direct impact on their personal relationship with God and community, and is also closely related to the mission of the Church. It is a vital question that deserves your full attention.
Your job ends at a very opportune time because it gives me the opportunity to celebrate two birthdays with you rich with meaning: the centenary of the encyclical Deus Providentissimus , and the fiftieth anniversary of the encyclical Divino afflante Spiritu , the Both spent Bible questions. On November 18, 1893, Pope Leo XIII , very attentive to intellectual issues, published his encyclical on the study of Sacred Scripture , in order, he wrote, "to promote and recommend" and also to "guide in a way that corresponds better to the needs of the times "[ 2 ]. Fifty years later, Pope Pius XII gave to Catholic scholars, in his encyclical Divino afflante Spiritu , new incentives and new guidelines. Meanwhile, the Papal Magisterium has expressed his constant attention to the problems of scriptural by many speakers. In 1902 Leo XIII established the Biblical Commission in 1909, Pius X founded the Biblical Institute. In 1920, Benedict XV was celebrating the 1500th anniversary of the death of Saint Jerome by an encyclical on the interpretation of the Bible. The strong impulse given to Bible study and found full confirmation in the Second Vatican Council , so that the whole Church benefits. The Dogmatic Constitution Dei Verbum illuminates the work of Catholic scholars and invites pastors and the faithful to eat more diligently the word of God contained in Scripture.
Today I would like to highlight some aspects of the teaching of these two encyclicals and the continuing validity of their orientation through changing circumstances in order to benefit from their contribution.
I. From "Deus Providentissimus" to "Divino Afflante Spiritu"
First, we note between these two documents, one important difference. This is the controversial part - or, more accurately, apologetics - the two encyclicals. In fact, one and the other showing the desire to respond to attacks against the Catholic interpretation of the Bible, but these attacks were not in the same direction. Providentissimus Deus , on the one hand, wants above all to protect Catholic interpretation of the Bible against the attacks of rationalist science, on the other hand, afflante Spiritu Divino is more concerned with defending the Catholic interpretation against attacks that preclude the use of science by scholars and who want to impose a non-scientific interpretation, called "spiritual", the Holy Scriptures.
This radical change in perspective was due, of course, circumstances. Providentissimus Deus appeared in an era marked by virulent polemics against the faith of the Church. The liberal exegesis of these controversies brought strong support, because she used all the resources of science, from textual criticism to geology, through philology, literary criticism, history of religions, archeology and other disciplines yet. By contrast, afflante Spiritu Divino was published shortly after controversy led quite different, especially in Italy, against the scientific study of the Bible. An anonymous pamphlet was widely circulated to warn against what he described as "a very serious danger to the Church and for souls: the system critical and scientific study and interpretation of Sacred Scripture its aberrations and its disastrous aberrations.
In both cases, the reaction of the Magisterium was significant because, instead of sticking to a purely defensive response, he went to the bottom of the problem and showed that - let us note at the outset - the Church's faith in the mystery of the Incarnation.
Offensives against liberal exegesis, who presented the allegations as findings based on the achievements of science, we could have reacted by throwing a curse on the use of science in the interpretation of the Bible and ordering Catholic exegetes to stick to an explanation "spiritual" texts.
Providentissimus Deus does not engage in this direction. On the contrary, the encyclical urges Catholic scholars to gain real scientific expertise in order to outdo their opponents on their own ground. "The first" defense, "she said," is in the study of ancient languages of the East and in the exercise of scientific criticism [ 3 ]. The Church is not afraid of scientific criticism. She distrusts only preconceived opinions that claim to be based on science but, in reality, are surreptitiously science out of its domain.
Fifty years later, in Divino afflante Spiritu , Pope Pius XII can see fertility guidelines issued by Providentissimus Deus : "With better knowledge of biblical languages and everything concerning the East, many ... issues raised at the time of Leo XIII against the authenticity, antiquity, integrity and historical value of the sacred books ... unscrambled and are now resolved "[ 4 ]. The work of Catholic scholars, "who have made correct use of intellectual weapons used by their opponents" [ 5 ], had borne fruit. And it is precisely for this reason that afflante Spiritu Divino was less concerned that Providentissimus Deus by fighting against the positions of the rationalist exegesis.
But it became necessary to respond to attacks from the side of supporters of an exegesis so-called "mystical" [ 6 ], which sought to condemn efforts by the Magisterium of scientific exegesis. How to meet the encyclical? She could stick to highlight the usefulness and even necessity of this effort to defend the faith, which would have favored a sort of dichotomy between scientific exegesis, for external use, and spiritual interpretation reserved for internal use. In Spiritu Divino afflante , Pius XII deliberately avoided going in that direction. Instead, he claimed the close union of the two steps, first by highlighting the "theological" in the literal sense, methodically defined [ 7 ], on the other hand, affirming that to be recognized as the meaning of a biblical text, the spiritual sense must provide guarantees of authenticity. A simple subjective inspiration is not enough. We must show that it is a sense "willed by God himself" a spiritual meaning "given by God" to the text based [ 8 ]. The determination of the spiritual meaning is thus, too, the exegetical science.
Thus we see that despite the great diversity of challenges to face, the two encyclicals fully meet the deepest level. They refuse, one as the other, the break between the human and the divine, between scientific research and the eyes of faith, between the literal and spiritual sense. They appear thus in full harmony with the mystery of the Incarnation.
II. Harmony between Catholic exegesis and the mystery of the Incarnation
The close relationship between the biblical texts inspired by the mystery of the Incarnation was expressed by the Encyclical Divino afflante Spiritu as follows: "As the Word of God has made substantial similar to men in every respect but sin, so the words of God expressed in human language, have been made like human language in all respects, except the error "[ 9 ]. Repeated almost literally by the conciliar Constitution Dei Verbum [ 10 ] This statement highlights a parallel full of meaning.
It is true that writing down the words of God through the charism of inspiration of Scripture, was a first step towards the Incarnation of the Word of God. These words were written, in fact, a stable means of communication and communion between the chosen people and only Lord. On the other hand, thanks to the appearance of these prophetic words, it was possible to recognize the fulfillment of God's plan, when "the Word became flesh and dwelt among us" [ 11 ]. After the heavenly glorification of the humanity of the Word made flesh, again through his written words stay with us is attested stably. In union with the inspired writings of the First Covenant, the inspired writings of the New Covenant is a verifiable means of communication and communion between the people of faith and God, Father, Son and Holy Spirit. This method certainly can not be separated from the river of spiritual life that springs from the Heart of Jesus crucified and spreads through the sacraments of the Church. I It has its own consistency, however, that, precisely, a written text, which is authentic.
Accordingly, the two encyclicals ask Catholic scholars to stay in harmony with the mystery of the Incarnation, the mystery of union between the divine and human existence in a very specific history. The earthly life of Jesus is defined not only by places and dates from the early 1st century Judea and Galilee, but also its roots in the long history of a small nation near the ancient Near East, with its weaknesses and sizes, with his men of God and sinners, with its slow cultural evolution and its political avatars, with its defeats and victories, with its aspirations to peace and the reign of God. The Church of Christ takes seriously the reality of the Incarnation and that is why it attaches great importance to study the "historical-critical" of the Bible. Rather than condemn it, as supporters wanted exegesis "mystical", my predecessors have strongly endorsed. "Artis Criticae disciplinam - wrote Leo XIII - Quipp percipiendae penitus hagiographorum sententiae perutilem, Nobis Vehementer probantibus, nostri (exegetae, scilicet, Catholic) excol [ 12 ]. The same "vehemence" in the approval, the same word ("vehement") are found in Spiritu Divino afflante about searches of textual criticism [ 13 ].
8. Divino afflante Spiritu , we all know, commentators specifically recommended for the study of literary genres used in the Scriptures, going so far as to say that Catholic exegesis has "become convinced that this part of his task can not be neglected without serious damage to Catholic exegesis "[ 14 ]. This recommendation on the desire to understand the meaning of texts with all the accuracy and precision possible and, therefore, in their historical cultural context. A false idea of God and the Incarnation is leading a number of Christians to take an opposite direction. They tend to believe that God is the Absolute Being, every word has an absolute value, independent of all packages of human language. There is therefore no need, according to them, to study these packages make distinctions for which relativized the reach of words. But this is self-delusion and deny, in reality, the mysteries of Scriptural inspiration and the Incarnation, focusing on a false notion of the Absolute. The God of the Bible is not an absolute Being who, crushing everything he touches would eliminate all differences and nuances. Instead, it is the Creator God who created the amazing variety of things "after his kind", as said and repeated the story of Genesis [ 15 ]. Far from destroying the differences, God respects and values [ 16 ]. When expressed in human language, it does not give each phrase a uniform value, but it uses its possible nuances with extreme flexibility and it also accepts the limitations. This makes the task of exegetes so complex, so necessary and so fascinating! Recent advances in linguistic research, literary and hermeneutical led biblical exegesis to add to the study of literary genres, many other points of view (rhetorical, narrative, structuralist), other sciences, like psychology and sociology, have also been utilized. To all this we can apply the deposit as Leo XIII gave members of the Biblical Commission: "it is outside their domain anything that modern research has found the industrious again, on the contrary, that They have an alert mind to adopt without delay what each moment brings useful to biblical exegesis "[ 17 ]. The study of human conditioning of the word of God must be pursued with an endless interest.
9. However, this study is not enough. To maintain consistency of the faith of the Church and the inspiration of Scripture, Catholic exegesis should be careful not to stick to the human aspects of biblical texts. It is also particularly important to help the Christian people to perceive more clearly in these texts the word of God, to better welcome to live in full communion with God. To this end, it is obviously necessary that the interpreter perceives itself in the texts the divine word and it does it is possible that if his intellectual work is supported by a surge of spiritual life.
Without this support, exegetical research remains incomplete, she loses sight of its primary purpose and confined in secondary tasks. It may even become a kind of escape. The scientific study of human aspects of the texts alone can make us forget that the word of God invites everyone to come out of himself to live in faith and charity.
The encyclical Deus Providentissimus recalled in this connection, the special character of the Scriptures and the resulting requirement for interpretation: "The Sacred Books, said she can not be treated as ordinary messages, but they have been dictated by the Holy Spirit himself and content of extreme gravity, mysterious and difficult in many ways, we still need to understand and explain the coming of the Holy Spirit himself, c that is to say, its light and grace, it must surely ask in a humble prayer and keep a sanctified life "[ 18 ]. In a shorter formula, borrowed from St. Augustine, Spiritu Divino afflante expressed the same requirement: "C Orent intellegant! »[ 19 ]. [ 19 ].
Yes, to achieve a fully valid interpretation of the lyrics inspired by the Holy Spirit he must be himself guided by the Holy Spirit, and for that, we must pray, pray hard, ask in prayer the inner light Spirit and obediently accept that light seek love, which alone makes us capable of understanding the language of God, who "is love" [ 20 ]. During the same work of interpretation, we must maintain the highest possible presence of God.
10. Docility to the Holy Spirit produces and reinforces another provision is necessary for the correct orientation of exegesis: fidelity to the Church. The Catholic exegete does not feed the illusion of individualism which suggests that, apart the community of believers, we can better understand the biblical texts. The opposite is true because these texts were not given to individual researchers "to satisfy their curiosity or to provide topics of study and research" [ 21 ], they have been entrusted to the community of believers, the Church of Christ, to nurture faith and guide the life of charity. Respect for this purpose determines the validity of the interpretation. Providentissimus Deus recalled this fundamental truth and observed that, far from embarrassing biblical research, respect for the favors given by the authentic progress [ 22 ]. It is heartening to note that recent studies of hermeneutic philosophy brought confirmation to this view and that scholars of religion have worked in similar perspective, emphasizing, for example, the need to interpret each biblical text as part of the canon of scripture recognized by the Church or being more attentive to the contributions of patristic exegesis.
Being faithful to the Church, this means in effect, placed firmly in the course of the great tradition which, under the guidance of the Magisterium, provided special assistance of the Holy Spirit, recognized the canonical writings as the Word sent by God to his people and has never ceased to ponder and discover the inexhaustible wealth. The Second Vatican Council has further claimed: "Everything about the manner of interpreting Scripture is ultimately subject to the discretion of the Church, which exercises the divinely mandated the Ministry and received to keep the word of God and interpret "[ 23 ].
The fact remains - it is again the Council declares, echoing an assertion Providentissimus Deus - it "belongs to the scholars to seek ... & penetrate and expose the deeper meaning of Holy Scripture, so that through their studies somehow preparatory mature Judgement of the Church "[ 24 ].
11. To better serve this very important task the Church, the scholars will have to remain close to the heart of preaching the word of God, is devoting a portion of their time to this department, maintaining relationships with those who 'exercise and helping them with pastoral exegesis of publications [ 25 ]. They will thus avoid getting lost in the maze of a scientific abstract, the move away from the true meaning of Scripture. Indeed, this sense is not separable from their purpose, which is to put believers in a personal relationship with God.
III. The new document of the Biblical Commission
12. In these views - Deus Providentissimus affirmed - "a vast field of research is open to personal work of each exegete" [ 26 ]. Fifty years later, Spiritu Divino afflante repeated in different words, the same is challenging: "It remains a lot of points, and some very important in the discussion and explanation of which the penetration of spirit and talent of Catholic scholars can and should be exercised freely "[ 27 ].
What was true in 1943 remains so today, because the progress of research has provided solutions to some problems and at the same time, new issues to consider. Exegesis, as in other sciences, the more we push the frontiers of the unknown, the more we broaden the field to explore. Less than five years after the publication of Divino afflante Spiritu , the discovery of the Qumran manuscripts illuminated from one day again a large number of biblical problems and opened other fields of research. Since then, many discoveries have been made and new methods of investigation and analysis have been developed.
13. This change in circumstances which necessitated a reconsideration of the problems. The Pontifical Biblical Commission has embarked on this task and today the fruit of his work, entitled "Interpretation of the Bible in the Church."
What strikes at first sight in this document is the openness in which it was designed. The methods, approaches and readings performed today in exegesis are examined and, despite some serious reservations that it is sometimes necessary to express, it is accepted in almost all of them, the presence of valid elements for a comprehensive interpretation of the biblical text.
For Catholic exegesis does not own method of interpretation and exclusive, but starting with the basic historical-critical, free from philosophical presuppositions or others contrary to the truth of our faith, it uses all the methods current, looking in each the "seed of the Word."
14. Another feature of this synthesis is its balance and moderation. In interpreting the Bible, she knows harmonize diachrony and synchrony, recognizing that both are complementary and indispensable to bring out the truth of the text and to satisfy the legitimate demands of the modern reader.
More importantly, Catholic exegesis does not stick his attention solely to the human aspects of biblical revelation, which is sometimes the fault of the historical-critical method, nor the only divine aspects, as is fundamentalism, and it s to seek to highlight each other, united in the divine "condescension" [ 28 ], which is the foundation of all Scripture.
15. We will finally receive the emphasis in this paper that the biblical word active universally addressed in time and space, to all humanity. If "the words of God ... have been made like human language "[ 29 ], it is to be heard by all. They should not remain distant, "beyond your means or beyond your reach. ... The Word is near you, it is in your mouth and in your heart for you to put into practice [ 30 ].
That is the purpose of interpreting the Bible. If the primary task of exegesis is to reach the true meaning of sacred text or even its various senses, then it must inform the recipient that sense of Scripture is, if possible, every human being.
The Bible is influential over the centuries. A constant process of updating the interpretation fits with the mentality and contemporary language. The practical nature of Now biblical language greatly facilitates this adaptation, but its roots in ancient culture causes more difficulty. We must therefore continually translate biblical thought in contemporary language, for it is expressed in a manner appropriate to the audience. This translation, however, must be faithful to the original, and can not force the text to accommodate them to a reading or approach in vogue at any given time. We must show the splendor of God's word, even if it is "expressed in human words" [ 31 ].
The Bible has been released today on all continents and all nations. But its action to be deeper, there must be a inculturation as the specificity of each people. Perhaps the lesser nations marked by deviances of modern Western civilization they more easily understand the biblical message that those who are already resistant to the action as the word of God because of the excesses of secularization and the mythologizing .
In our time, much effort is needed not only by scholars and preachers, but also extension of biblical thought: they must use every means possible - and there are many now - so that the universality of the biblical message is widely recognized and its saving power can manifest everywhere.
With this document, the interpretation of the Bible in the Church may find a new momentum for the good of the world to bring to light the truth and exalt charity in the third millennium.
Conclusion Conclusion
16. In closing, I have the joy of power, like my predecessors, Leo XIII and Pius XII , Catholic scholars to submit, and you in particular, members of the Pontifical Biblical Commission, both of thanks and encouragement.
Thank you sincerely for the excellent work you do to serve the word of God and God's people: a research, teaching and publication assistance to theology, liturgy of the word and ministry of preaching, initiatives that promote ecumenism and good relations between Christians and Jews participate in the efforts of the Church to meet the aspirations and challenges of the modern world.
To this I add my warm encouragement for the new stage to go. The increasing complexity of the task requires the efforts of all and a broad interdisciplinary collaboration. In a world where scientific research becomes more important in many areas, it is essential that the exegetical science is at a comparable level. This is one aspect of the inculturation of the faith which is part of the mission of the Church, in connection with the reception of the mystery of the Incarnation.
May Christ Jesus, the Word of God incarnate, guide you in your research, it has opened the minds of his disciples to understand the Scriptures [ 32 ]! May the Virgin Mary you serve as a model not only for its generous obedience to the Word of God, but also and primarily by his way of receiving what was said! St. Luke tells us that Mary pondered in her heart the divine words and the events that were taking place, "in symballousa t・Kardia igh [ 33 ]. In reception of the Word, she is the model and the mother of the disciples [ 34 ]. May she teach you to fully accept the word of God, not only by intellectual inquiry, but also your life!
For your work and your work contributes more to shine the light of Scripture, I give you my heart my Apostolic Blessing.
[ 1 ] Dei Verbum , 21. [ 1 ] Dei Verbum , 21.
[ 2 ] Enchiridion Biblicum , 82. [ 2 ] Biblicum Enchiridion, 82.
[ 3 ] Ibid ., 118. [ 3 ] Ibid., 118.
[ 4 ] Ibid ., 546. [ 4 ] Ibid., 546.
[ 5 ] Ibid ., 562. [ 5 ] Ibid., 562.
[ 6 ] Ibid ., 552. [ 6 ] Ibid., 552.
[ 7 ] Ibid ., 251. [ 7 ] Ibid., 251.
[ 8 ] Ibid ., 552-553. [ 8 ] Ibid., 552-553.
[ 9 ] Enchiridion Biblicum , 559. [ 9 ] Biblicum Enchiridion, 559.
[ 10 ] N. [ 10 ] N. 13. 13.
[ 11 ] Jn 1, 14. [ 11 ] Jn 1, 14.
[ 12 ] Lettre Apostolique Vigilantiae , pour la fondation de la Commission biblique, 30 octobre 1902: Enchiridion Biblicum , 142. [ 12 ] Apostolic Letter Vigilantiae for the foundation of the Biblical Commission, October 30, 1902: Enchiridion Biblicum, 142.
[ 13 ] Cf. ibid ., 548. [ 13 ] See ibid., 548.
[ 14 ] Ibid ., 560. [ 14 ] Ibid., 560.
[ 15 ] Cf. Gn chap. [ 15 ] See Genesis chap. I. I.
[ 16 ] CF. 1 Co 12, 18. [ 16 ] FC. 1 Cor 12, 18. 24. 28. 24. 28.
[ 17 ] Vigilantiae : Enchiridion Biblicum , 140. [ 17 ] Vigilantiae: Biblicum Enchiridion, 140.
[ 18 ] Enchiridion Biblicum , 89. [ 18 ] Biblicum Enchiridion, 89.
[ 19 ] Ibid . [ 19 ] Ibid. 569. 569.
[ 20 ] 1 Jn 4, 8. [ 20 ] 1 Jn 4, 8. 16. 16.
[ 21 ] Divino afflante Spiritu : Enchiridion Biblicum , 566. [ 21 ] afflante Spiritu Divino : Biblicum Enchiridion, 566.
[ 22 ] Cf. Enchiridion Biblicum , 108-109. [ 22 ] See Biblicum Enchiridion, 108-109.
[ 23 ] Dei Verbum , 12. [ 23 ] Dei Verbum , 12.
[ 24 ] Dei Verbum , 12; cf. Providentissimus Deus : Enchiridion Biblicum , 109: « ut, quasi praeparato studio, iudicium Ecclesiae maturetur ». [ 24 ] Dei Verbum , 12; cf. Providentissimus Deus : Enchiridion Biblicum, 109 "C, almost praeparato studio Ecclesiae iudicium maturetur.
[ 25 ] Cf. Divino afflante Spiritu : Enchiridion Biblicum , 551. [ 25 ] Cf afflante Spiritu Divino : Biblicum Enchiridion, 551.
[ 26 ] Enchiridion Biblicum , 109. [ 26 ] Biblicum Enchiridion, 109.
[ 27 ] Ibid ., 565. [ 27 ] Ibid., 565.
[ 28 ] Dei Verbum , 13. [ 28 ] Dei Verbum , 13.
[ 29 ] Ibid . [ 29 ] Ibid.
[ 30 ] Dt 30, 11. [ 30 ] Deuteronomy 30, 11. 14. 14.
[ 31 ] Dei Verbum , 13. [ 31 ] Dei Verbum , 13.
[ 32 ] Cf. Lc 24, 45. [ 32 ] See Luke 24, 45.
[ 33 ] Ibid . [ 33 ] Ibid. 2, 19. 2, 19.
[ 34 ] Cf. Jn 19, 27. [ 34 ] See Jn 19, 27.
© Copyright 1993 - Libreria Editrice Vaticana © Copyright 1993- Libreria Editrice Vaticana
~~~~~~~~~~~~~~
SPEECH OF THE HOLY FATHER JOHN PAUL II
ON THE OCCASION OF THE CENTENARY OF THE Encyclical
«PROVIDENTISSIMUS DEUS» AND THE FIFTIETH ANNIVERSARY
Of the encyclical "DIVINO AFFLANTE SPIRITUS"
Friday, April 23, 1993
Cardinals, Heads of Diplomatic Missions, Distinguished members of the Pontifical Biblical Commission:
With all my heart I thank Cardinal Ratzinger of the sentiments he has expressed in me with the document prepared by the Pontifical Biblical Commission on the interpretation of the Bible in the Church. With joy, I welcome this document, the result of the collaborative work done on your initiative, Cardinal, and continued with perseverance for many years. It addresses a concern dear to my heart, because the interpretation of Sacred Scripture is of paramount importance for the Christian faith and life of the Church. . "In the holy books, in fact - as we so eloquently reminded the Council - the Father in heaven comes lovingly to meet his children and talks with them, yet the strength and power contained in the word of God is so great that it can serve the Church a support full of vigor and children of the Church the strength of their faith, food for the soul, the pure and permanent spiritual life "[ 1 ]. How to interpret biblical texts for men and women of today has a direct impact on their personal relationship with God and community, and is also closely related to the mission of the Church. It is a vital question that deserves your full attention.
Your job ends at a very opportune time because it gives me the opportunity to celebrate two birthdays with you rich with meaning: the centenary of the encyclical Deus Providentissimus , and the fiftieth anniversary of the encyclical Divino afflante Spiritu , the Both spent Bible questions. On November 18, 1893, Pope Leo XIII , very attentive to intellectual issues, published his encyclical on the study of Sacred Scripture , in order, he wrote, "to promote and recommend" and also to "guide in a way that corresponds better to the needs of the times "[ 2 ]. Fifty years later, Pope Pius XII gave to Catholic scholars, in his encyclical Divino afflante Spiritu , new incentives and new guidelines. Meanwhile, the Papal Magisterium has expressed his constant attention to the problems of scriptural by many speakers. In 1902 Leo XIII established the Biblical Commission in 1909, Pius X founded the Biblical Institute. In 1920, Benedict XV was celebrating the 1500th anniversary of the death of Saint Jerome by an encyclical on the interpretation of the Bible. The strong impulse given to Bible study and found full confirmation in the Second Vatican Council , so that the whole Church benefits. The Dogmatic Constitution Dei Verbum illuminates the work of Catholic scholars and invites pastors and the faithful to eat more diligently the word of God contained in Scripture.
Today I would like to highlight some aspects of the teaching of these two encyclicals and the continuing validity of their orientation through changing circumstances in order to benefit from their contribution.
I. From "Deus Providentissimus" to "Divino Afflante Spiritu"
First, we note between these two documents, one important difference. This is the controversial part - or, more accurately, apologetics - the two encyclicals. In fact, one and the other showing the desire to respond to attacks against the Catholic interpretation of the Bible, but these attacks were not in the same direction. Providentissimus Deus , on the one hand, wants above all to protect Catholic interpretation of the Bible against the attacks of rationalist science, on the other hand, afflante Spiritu Divino is more concerned with defending the Catholic interpretation against attacks that preclude the use of science by scholars and who want to impose a non-scientific interpretation, called "spiritual", the Holy Scriptures.
This radical change in perspective was due, of course, circumstances. Providentissimus Deus appeared in an era marked by virulent polemics against the faith of the Church. The liberal exegesis of these controversies brought strong support, because she used all the resources of science, from textual criticism to geology, through philology, literary criticism, history of religions, archeology and other disciplines yet. By contrast, afflante Spiritu Divino was published shortly after controversy led quite different, especially in Italy, against the scientific study of the Bible. An anonymous pamphlet was widely circulated to warn against what he described as "a very serious danger to the Church and for souls: the system critical and scientific study and interpretation of Sacred Scripture its aberrations and its disastrous aberrations.
In both cases, the reaction of the Magisterium was significant because, instead of sticking to a purely defensive response, he went to the bottom of the problem and showed that - let us note at the outset - the Church's faith in the mystery of the Incarnation.
Offensives against liberal exegesis, who presented the allegations as findings based on the achievements of science, we could have reacted by throwing a curse on the use of science in the interpretation of the Bible and ordering Catholic exegetes to stick to an explanation "spiritual" texts.
Providentissimus Deus does not engage in this direction. On the contrary, the encyclical urges Catholic scholars to gain real scientific expertise in order to outdo their opponents on their own ground. "The first" defense, "she said," is in the study of ancient languages of the East and in the exercise of scientific criticism [ 3 ]. The Church is not afraid of scientific criticism. She distrusts only preconceived opinions that claim to be based on science but, in reality, are surreptitiously science out of its domain.
Fifty years later, in Divino afflante Spiritu , Pope Pius XII can see fertility guidelines issued by Providentissimus Deus : "With better knowledge of biblical languages and everything concerning the East, many ... issues raised at the time of Leo XIII against the authenticity, antiquity, integrity and historical value of the sacred books ... unscrambled and are now resolved "[ 4 ]. The work of Catholic scholars, "who have made correct use of intellectual weapons used by their opponents" [ 5 ], had borne fruit. And it is precisely for this reason that afflante Spiritu Divino was less concerned that Providentissimus Deus by fighting against the positions of the rationalist exegesis.
But it became necessary to respond to attacks from the side of supporters of an exegesis so-called "mystical" [ 6 ], which sought to condemn efforts by the Magisterium of scientific exegesis. How to meet the encyclical? She could stick to highlight the usefulness and even necessity of this effort to defend the faith, which would have favored a sort of dichotomy between scientific exegesis, for external use, and spiritual interpretation reserved for internal use. In Spiritu Divino afflante , Pius XII deliberately avoided going in that direction. Instead, he claimed the close union of the two steps, first by highlighting the "theological" in the literal sense, methodically defined [ 7 ], on the other hand, affirming that to be recognized as the meaning of a biblical text, the spiritual sense must provide guarantees of authenticity. A simple subjective inspiration is not enough. We must show that it is a sense "willed by God himself" a spiritual meaning "given by God" to the text based [ 8 ]. The determination of the spiritual meaning is thus, too, the exegetical science.
Thus we see that despite the great diversity of challenges to face, the two encyclicals fully meet the deepest level. They refuse, one as the other, the break between the human and the divine, between scientific research and the eyes of faith, between the literal and spiritual sense. They appear thus in full harmony with the mystery of the Incarnation.
II. Harmony between Catholic exegesis and the mystery of the Incarnation
The close relationship between the biblical texts inspired by the mystery of the Incarnation was expressed by the Encyclical Divino afflante Spiritu as follows: "As the Word of God has made substantial similar to men in every respect but sin, so the words of God expressed in human language, have been made like human language in all respects, except the error "[ 9 ]. Repeated almost literally by the conciliar Constitution Dei Verbum [ 10 ] This statement highlights a parallel full of meaning.
It is true that writing down the words of God through the charism of inspiration of Scripture, was a first step towards the Incarnation of the Word of God. These words were written, in fact, a stable means of communication and communion between the chosen people and only Lord. On the other hand, thanks to the appearance of these prophetic words, it was possible to recognize the fulfillment of God's plan, when "the Word became flesh and dwelt among us" [ 11 ]. After the heavenly glorification of the humanity of the Word made flesh, again through his written words stay with us is attested stably. In union with the inspired writings of the First Covenant, the inspired writings of the New Covenant is a verifiable means of communication and communion between the people of faith and God, Father, Son and Holy Spirit. This method certainly can not be separated from the river of spiritual life that springs from the Heart of Jesus crucified and spreads through the sacraments of the Church. I It has its own consistency, however, that, precisely, a written text, which is authentic.
Accordingly, the two encyclicals ask Catholic scholars to stay in harmony with the mystery of the Incarnation, the mystery of union between the divine and human existence in a very specific history. The earthly life of Jesus is defined not only by places and dates from the early 1st century Judea and Galilee, but also its roots in the long history of a small nation near the ancient Near East, with its weaknesses and sizes, with his men of God and sinners, with its slow cultural evolution and its political avatars, with its defeats and victories, with its aspirations to peace and the reign of God. The Church of Christ takes seriously the reality of the Incarnation and that is why it attaches great importance to study the "historical-critical" of the Bible. Rather than condemn it, as supporters wanted exegesis "mystical", my predecessors have strongly endorsed. "Artis Criticae disciplinam - wrote Leo XIII - Quipp percipiendae penitus hagiographorum sententiae perutilem, Nobis Vehementer probantibus, nostri (exegetae, scilicet, Catholic) excol [ 12 ]. The same "vehemence" in the approval, the same word ("vehement") are found in Spiritu Divino afflante about searches of textual criticism [ 13 ].
8. Divino afflante Spiritu , we all know, commentators specifically recommended for the study of literary genres used in the Scriptures, going so far as to say that Catholic exegesis has "become convinced that this part of his task can not be neglected without serious damage to Catholic exegesis "[ 14 ]. This recommendation on the desire to understand the meaning of texts with all the accuracy and precision possible and, therefore, in their historical cultural context. A false idea of God and the Incarnation is leading a number of Christians to take an opposite direction. They tend to believe that God is the Absolute Being, every word has an absolute value, independent of all packages of human language. There is therefore no need, according to them, to study these packages make distinctions for which relativized the reach of words. But this is self-delusion and deny, in reality, the mysteries of Scriptural inspiration and the Incarnation, focusing on a false notion of the Absolute. The God of the Bible is not an absolute Being who, crushing everything he touches would eliminate all differences and nuances. Instead, it is the Creator God who created the amazing variety of things "after his kind", as said and repeated the story of Genesis [ 15 ]. Far from destroying the differences, God respects and values [ 16 ]. When expressed in human language, it does not give each phrase a uniform value, but it uses its possible nuances with extreme flexibility and it also accepts the limitations. This makes the task of exegetes so complex, so necessary and so fascinating! Recent advances in linguistic research, literary and hermeneutical led biblical exegesis to add to the study of literary genres, many other points of view (rhetorical, narrative, structuralist), other sciences, like psychology and sociology, have also been utilized. To all this we can apply the deposit as Leo XIII gave members of the Biblical Commission: "it is outside their domain anything that modern research has found the industrious again, on the contrary, that They have an alert mind to adopt without delay what each moment brings useful to biblical exegesis "[ 17 ]. The study of human conditioning of the word of God must be pursued with an endless interest.
9. However, this study is not enough. To maintain consistency of the faith of the Church and the inspiration of Scripture, Catholic exegesis should be careful not to stick to the human aspects of biblical texts. It is also particularly important to help the Christian people to perceive more clearly in these texts the word of God, to better welcome to live in full communion with God. To this end, it is obviously necessary that the interpreter perceives itself in the texts the divine word and it does it is possible that if his intellectual work is supported by a surge of spiritual life.
Without this support, exegetical research remains incomplete, she loses sight of its primary purpose and confined in secondary tasks. It may even become a kind of escape. The scientific study of human aspects of the texts alone can make us forget that the word of God invites everyone to come out of himself to live in faith and charity.
The encyclical Deus Providentissimus recalled in this connection, the special character of the Scriptures and the resulting requirement for interpretation: "The Sacred Books, said she can not be treated as ordinary messages, but they have been dictated by the Holy Spirit himself and content of extreme gravity, mysterious and difficult in many ways, we still need to understand and explain the coming of the Holy Spirit himself, c that is to say, its light and grace, it must surely ask in a humble prayer and keep a sanctified life "[ 18 ]. In a shorter formula, borrowed from St. Augustine, Spiritu Divino afflante expressed the same requirement: "C Orent intellegant! »[ 19 ]. [ 19 ].
Yes, to achieve a fully valid interpretation of the lyrics inspired by the Holy Spirit he must be himself guided by the Holy Spirit, and for that, we must pray, pray hard, ask in prayer the inner light Spirit and obediently accept that light seek love, which alone makes us capable of understanding the language of God, who "is love" [ 20 ]. During the same work of interpretation, we must maintain the highest possible presence of God.
10. Docility to the Holy Spirit produces and reinforces another provision is necessary for the correct orientation of exegesis: fidelity to the Church. The Catholic exegete does not feed the illusion of individualism which suggests that, apart the community of believers, we can better understand the biblical texts. The opposite is true because these texts were not given to individual researchers "to satisfy their curiosity or to provide topics of study and research" [ 21 ], they have been entrusted to the community of believers, the Church of Christ, to nurture faith and guide the life of charity. Respect for this purpose determines the validity of the interpretation. Providentissimus Deus recalled this fundamental truth and observed that, far from embarrassing biblical research, respect for the favors given by the authentic progress [ 22 ]. It is heartening to note that recent studies of hermeneutic philosophy brought confirmation to this view and that scholars of religion have worked in similar perspective, emphasizing, for example, the need to interpret each biblical text as part of the canon of scripture recognized by the Church or being more attentive to the contributions of patristic exegesis.
Being faithful to the Church, this means in effect, placed firmly in the course of the great tradition which, under the guidance of the Magisterium, provided special assistance of the Holy Spirit, recognized the canonical writings as the Word sent by God to his people and has never ceased to ponder and discover the inexhaustible wealth. The Second Vatican Council has further claimed: "Everything about the manner of interpreting Scripture is ultimately subject to the discretion of the Church, which exercises the divinely mandated the Ministry and received to keep the word of God and interpret "[ 23 ].
The fact remains - it is again the Council declares, echoing an assertion Providentissimus Deus - it "belongs to the scholars to seek ... & penetrate and expose the deeper meaning of Holy Scripture, so that through their studies somehow preparatory mature Judgement of the Church "[ 24 ].
11. To better serve this very important task the Church, the scholars will have to remain close to the heart of preaching the word of God, is devoting a portion of their time to this department, maintaining relationships with those who 'exercise and helping them with pastoral exegesis of publications [ 25 ]. They will thus avoid getting lost in the maze of a scientific abstract, the move away from the true meaning of Scripture. Indeed, this sense is not separable from their purpose, which is to put believers in a personal relationship with God.
III. The new document of the Biblical Commission
12. In these views - Deus Providentissimus affirmed - "a vast field of research is open to personal work of each exegete" [ 26 ]. Fifty years later, Spiritu Divino afflante repeated in different words, the same is challenging: "It remains a lot of points, and some very important in the discussion and explanation of which the penetration of spirit and talent of Catholic scholars can and should be exercised freely "[ 27 ].
What was true in 1943 remains so today, because the progress of research has provided solutions to some problems and at the same time, new issues to consider. Exegesis, as in other sciences, the more we push the frontiers of the unknown, the more we broaden the field to explore. Less than five years after the publication of Divino afflante Spiritu , the discovery of the Qumran manuscripts illuminated from one day again a large number of biblical problems and opened other fields of research. Since then, many discoveries have been made and new methods of investigation and analysis have been developed.
13. This change in circumstances which necessitated a reconsideration of the problems. The Pontifical Biblical Commission has embarked on this task and today the fruit of his work, entitled "Interpretation of the Bible in the Church."
What strikes at first sight in this document is the openness in which it was designed. The methods, approaches and readings performed today in exegesis are examined and, despite some serious reservations that it is sometimes necessary to express, it is accepted in almost all of them, the presence of valid elements for a comprehensive interpretation of the biblical text.
For Catholic exegesis does not own method of interpretation and exclusive, but starting with the basic historical-critical, free from philosophical presuppositions or others contrary to the truth of our faith, it uses all the methods current, looking in each the "seed of the Word."
14. Another feature of this synthesis is its balance and moderation. In interpreting the Bible, she knows harmonize diachrony and synchrony, recognizing that both are complementary and indispensable to bring out the truth of the text and to satisfy the legitimate demands of the modern reader.
More importantly, Catholic exegesis does not stick his attention solely to the human aspects of biblical revelation, which is sometimes the fault of the historical-critical method, nor the only divine aspects, as is fundamentalism, and it s to seek to highlight each other, united in the divine "condescension" [ 28 ], which is the foundation of all Scripture.
15. We will finally receive the emphasis in this paper that the biblical word active universally addressed in time and space, to all humanity. If "the words of God ... have been made like human language "[ 29 ], it is to be heard by all. They should not remain distant, "beyond your means or beyond your reach. ... The Word is near you, it is in your mouth and in your heart for you to put into practice [ 30 ].
That is the purpose of interpreting the Bible. If the primary task of exegesis is to reach the true meaning of sacred text or even its various senses, then it must inform the recipient that sense of Scripture is, if possible, every human being.
The Bible is influential over the centuries. A constant process of updating the interpretation fits with the mentality and contemporary language. The practical nature of Now biblical language greatly facilitates this adaptation, but its roots in ancient culture causes more difficulty. We must therefore continually translate biblical thought in contemporary language, for it is expressed in a manner appropriate to the audience. This translation, however, must be faithful to the original, and can not force the text to accommodate them to a reading or approach in vogue at any given time. We must show the splendor of God's word, even if it is "expressed in human words" [ 31 ].
The Bible has been released today on all continents and all nations. But its action to be deeper, there must be a inculturation as the specificity of each people. Perhaps the lesser nations marked by deviances of modern Western civilization they more easily understand the biblical message that those who are already resistant to the action as the word of God because of the excesses of secularization and the mythologizing .
In our time, much effort is needed not only by scholars and preachers, but also extension of biblical thought: they must use every means possible - and there are many now - so that the universality of the biblical message is widely recognized and its saving power can manifest everywhere.
With this document, the interpretation of the Bible in the Church may find a new momentum for the good of the world to bring to light the truth and exalt charity in the third millennium.
Conclusion Conclusion
16. In closing, I have the joy of power, like my predecessors, Leo XIII and Pius XII , Catholic scholars to submit, and you in particular, members of the Pontifical Biblical Commission, both of thanks and encouragement.
Thank you sincerely for the excellent work you do to serve the word of God and God's people: a research, teaching and publication assistance to theology, liturgy of the word and ministry of preaching, initiatives that promote ecumenism and good relations between Christians and Jews participate in the efforts of the Church to meet the aspirations and challenges of the modern world.
To this I add my warm encouragement for the new stage to go. The increasing complexity of the task requires the efforts of all and a broad interdisciplinary collaboration. In a world where scientific research becomes more important in many areas, it is essential that the exegetical science is at a comparable level. This is one aspect of the inculturation of the faith which is part of the mission of the Church, in connection with the reception of the mystery of the Incarnation.
May Christ Jesus, the Word of God incarnate, guide you in your research, it has opened the minds of his disciples to understand the Scriptures [ 32 ]! May the Virgin Mary you serve as a model not only for its generous obedience to the Word of God, but also and primarily by his way of receiving what was said! St. Luke tells us that Mary pondered in her heart the divine words and the events that were taking place, "in symballousa t・Kardia igh [ 33 ]. In reception of the Word, she is the model and the mother of the disciples [ 34 ]. May she teach you to fully accept the word of God, not only by intellectual inquiry, but also your life!
For your work and your work contributes more to shine the light of Scripture, I give you my heart my Apostolic Blessing.
[ 1 ] Dei Verbum , 21. [ 1 ] Dei Verbum , 21.
[ 2 ] Enchiridion Biblicum , 82. [ 2 ] Biblicum Enchiridion, 82.
[ 3 ] Ibid ., 118. [ 3 ] Ibid., 118.
[ 4 ] Ibid ., 546. [ 4 ] Ibid., 546.
[ 5 ] Ibid ., 562. [ 5 ] Ibid., 562.
[ 6 ] Ibid ., 552. [ 6 ] Ibid., 552.
[ 7 ] Ibid ., 251. [ 7 ] Ibid., 251.
[ 8 ] Ibid ., 552-553. [ 8 ] Ibid., 552-553.
[ 9 ] Enchiridion Biblicum , 559. [ 9 ] Biblicum Enchiridion, 559.
[ 10 ] N. [ 10 ] N. 13. 13.
[ 11 ] Jn 1, 14. [ 11 ] Jn 1, 14.
[ 12 ] Lettre Apostolique Vigilantiae , pour la fondation de la Commission biblique, 30 octobre 1902: Enchiridion Biblicum , 142. [ 12 ] Apostolic Letter Vigilantiae for the foundation of the Biblical Commission, October 30, 1902: Enchiridion Biblicum, 142.
[ 13 ] Cf. ibid ., 548. [ 13 ] See ibid., 548.
[ 14 ] Ibid ., 560. [ 14 ] Ibid., 560.
[ 15 ] Cf. Gn chap. [ 15 ] See Genesis chap. I. I.
[ 16 ] CF. 1 Co 12, 18. [ 16 ] FC. 1 Cor 12, 18. 24. 28. 24. 28.
[ 17 ] Vigilantiae : Enchiridion Biblicum , 140. [ 17 ] Vigilantiae: Biblicum Enchiridion, 140.
[ 18 ] Enchiridion Biblicum , 89. [ 18 ] Biblicum Enchiridion, 89.
[ 19 ] Ibid . [ 19 ] Ibid. 569. 569.
[ 20 ] 1 Jn 4, 8. [ 20 ] 1 Jn 4, 8. 16. 16.
[ 21 ] Divino afflante Spiritu : Enchiridion Biblicum , 566. [ 21 ] afflante Spiritu Divino : Biblicum Enchiridion, 566.
[ 22 ] Cf. Enchiridion Biblicum , 108-109. [ 22 ] See Biblicum Enchiridion, 108-109.
[ 23 ] Dei Verbum , 12. [ 23 ] Dei Verbum , 12.
[ 24 ] Dei Verbum , 12; cf. Providentissimus Deus : Enchiridion Biblicum , 109: « ut, quasi praeparato studio, iudicium Ecclesiae maturetur ». [ 24 ] Dei Verbum , 12; cf. Providentissimus Deus : Enchiridion Biblicum, 109 "C, almost praeparato studio Ecclesiae iudicium maturetur.
[ 25 ] Cf. Divino afflante Spiritu : Enchiridion Biblicum , 551. [ 25 ] Cf afflante Spiritu Divino : Biblicum Enchiridion, 551.
[ 26 ] Enchiridion Biblicum , 109. [ 26 ] Biblicum Enchiridion, 109.
[ 27 ] Ibid ., 565. [ 27 ] Ibid., 565.
[ 28 ] Dei Verbum , 13. [ 28 ] Dei Verbum , 13.
[ 29 ] Ibid . [ 29 ] Ibid.
[ 30 ] Dt 30, 11. [ 30 ] Deuteronomy 30, 11. 14. 14.
[ 31 ] Dei Verbum , 13. [ 31 ] Dei Verbum , 13.
[ 32 ] Cf. Lc 24, 45. [ 32 ] See Luke 24, 45.
[ 33 ] Ibid . [ 33 ] Ibid. 2, 19. 2, 19.
[ 34 ] Cf. Jn 19, 27. [ 34 ] See Jn 19, 27.
© Copyright 1993 - Libreria Editrice Vaticana © Copyright 1993- Libreria Editrice Vaticana
The Bible as Library
This is a really nice picture of the Bible not as 'one book' but as the library that it is...
Friday, June 11, 2010
Transcript: video on Enuma Elis creation myth of Babylon
Transcript
heterodoxism — January 18, 2010 — 3-2 = part 13 of series
The Enûma Eliš is the Babylonian creation myth (named after its opening words).
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The Enûma Eliš has about a thousand lines and is recorded in Old Babylonian on seven clay tablets, each holding between 115 and 170 lines of text. Most of Tablet V has never been recovered, but aside from this lacuna the text is almost complete. A duplicate copy of Tablet V has been found in Sultantepe, ancient Huzirina, located near the modern town of Sanliurfa in Turkey.
This epic is one of the most important sources for understanding the Babylonian worldview, centered on the supremacy of Marduk and the creation of humankind for the service of the gods. Its primary original purpose, however, is not an exposition of theology or theogony, but the elevation of Marduk, the chief god of Babylon, above other Mesopotamian gods.
The Enûma Eliš exists in various copies from Babylonia and Assyria. The version from Ashurbanipal's library dates to the 7th century BC. The story itself probably dates to the 18th century BC, the time when the god Marduk seems to have achieved a prominent status.
http://en.wikipedia.org/wiki/En%C3%BB...
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Genesis is the creation myth in the Hebrew Bible
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http://www.mechon-mamre.org/e/et/et01...
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The term Babylonian captivity, or Babylonian exile, typically refers to the deportation and exile of the Judeans of the ancient Kingdom of Judah to Babylon by Nebuchadnezza II in 586 BC. The first deportation actually took place in 597 BC. The captivity and subsequent return to Israel and rebuilding of the Jerusalem Temple are pivotal events in the history of the Jews and Judaism, and had far-reaching impacts on the development of modern Jewish culture and practice.
According to biblical dating the Kingdom of Judah (also known as the "Southern Kingdom") came into existence in c. 930 BC on the breakup of the United Monarchy. David was made king over the tribe of Judah as early as 1007 BC, and the Davidic line ruled over Judah for over 420 years, until the kingdom fell in 586 BC to the Babylonian Empire under Nebuzar-adan, captain of Nebuchadnezzar's body-guard.
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This is part of a series illustrating a Yale University course on the Hebrew Bible. The full course can be found here:
http://oyc.yale.edu/religious-studies...
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Christine Hayes is Professor of Religious Studies in Classical Judaica. Before joining the Yale faculty in 1996, she was Assistant Professor of Hebrew Studies in the Department of Near Eastern Studies at Princeton University for three years. A specialist in talmudic-midrashic studies, Hayes offers undergraduate courses on the literature and history of the biblical and talmudic periods (including Introduction to the Old Testament/Hebrew Bible and Introduction to Judaism).
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Diagrams illustrating the timeline and books of the HB/OT:
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http://hodos.org/pentateuch/hebrew-bi...
http://hodos.org/pentateuch/four-pent...
http://hodos.org/pentateuch/genesis-1...
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Category: Education
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Hebrew Bible Old Testament Enuma Elish Babylonian creation myth Marduk Bab-el Babylon mythology Genesis Nahum Sarna Yehezkel Kaufmann atheism
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It [Enuma Elish] was the great national epic of the city of Babel or Babylon. It was recited
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during the New Year festival, which was the most important festival on the cultic calendar,
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and Nahum Sarna points out that it had four main functions. The first of those functions
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is theogonic. It tells us the story of the birth of the gods, where they came from. Its
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second function is cosmological. It's explaining cosmic phenomena: the land, the sky, the heavenly
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bodies and so on, and their origins. It also serves a social and political function, because
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the portrait or picture of the universe or the world and its structure corresponds to
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and legitimates the structure of Babylonian society. The position and the function of
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the humans in the scheme of creation corresponds [to] or parallels precisely the position of
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slaves in Mesopotamian society. The position and function of Marduk at the top of the hierarchy
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of authority parallels and legitimates the Babylonian King , with others arranged within
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the pyramid that falls below. The epic also explains and mirrors the rise of Babel as
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one of the great cities in the Ancient Near East. It explains its rise to power, and Marduk's
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rise from being a city god to being at the head of the pantheon of a large empire. This
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also had a cultic function as well. According to Sarna and some other scholars, the conflict,
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that battle scene between Tiamat and Marduk which is described at some length, symbolizes
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the conflict or the battle between the forces of chaos and the forces of cosmos or cosmic
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order. And that's a perpetual conflict. Each year it's dramatized by the cycle of the seasons,
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and at a certain time of the year it seems that the forces of darkness and chaos are
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prevailing but each spring, once again, cosmic order and life return. So the epic served
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as a kind of script for the re-enactment of the primeval battle in a cultic or temple
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setting, and that re-enactment helped to ensure the victory of the forces of cosmos and life
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each year over the forces of chaos and death. So if we recall now, some of the things we
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were talking about last time and the theories of Kaufman, we might describe the worldview
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that's expressed by Enuma Elish in the following way, and this is certainly what Sarna does.
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We're going to consider first of all the view of the gods, the view of humans, and the view
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of the world: three distinct categories. First of all the gods. The gods are clearly limited.
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A god can make a plan and they're thwarted by another god who then murders that god.
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They are amoral, some of them are nicer and better than others but they're not necessarily
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morally good or righteous. They emerge from this indifferent primal realm, this mixture
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of salt and sea waters, that is the source of all being and the source of ultimate power,
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but they age and they mature and they fight and they die. They're not wholly good, not
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wholly evil, and no one god's will is absolute. The portrait of humans that emerges is that
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humans are unimportant menials. They are the slaves of the gods, the gods have little reciprocal
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interest in or concern for them, and they create human beings to do the work of running
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the world. To some degree, they look upon them as slaves or pawns. The picture of the
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world that would seem to emerge from this story is that it is a morally neutral place.
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That means that for humans it can be a difficult and hostile place. The best bet perhaps is
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to serve the god of the day--whatever god might be ascendant--to earn his favor and
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perhaps his protection, but even that god will have limited powers and abilities and
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may in fact be defeated or may turn on his devotees. Now, if we turn to the creation
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story, the first of the two creation stories that are in the Bible, because in fact there
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are two creation stories with quite a few contradictions between them, but if we turn
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to the first creation story in Genesis 1 which concludes in Genesis 2:4. If we look now,
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we'll see a different picture emerging. The biblical god in this story, is presented as
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being supreme and unlimited. That's connected with the lack of mythology in Genesis 1 or
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rather the suppression of mythology. Mythology is used to describe stories that deal with
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the birth, the life events of gods and demi-gods, sometimes legendary heroes, but narrating
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a sequence of events. The biblical creation account is non-mythological because there
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is no biography of God in here. God simply is. There's no theogony, no account of his
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birth. There's no story by means of which he emerges from some other realm. In the Mesopotamian
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account, the gods themselves are created and they're not even created first, actually;
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the first generation of beings creates these odd demons and monsters, and gods only are
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created after several generations and the god of creation, Marduk, is actually kind
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of a latecomer in the picture. And this is also a good time for us to draw a distinction
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between mythology and myth. Kaufman and others have claimed that mythology is not in, certainly,
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this biblical story or if it's not there it's at least suppressed. But in contrast, myth
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is not mythology. Myth is a term we use to refer to a traditional story. It's often fanciful,
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it relates imaginatively events which it claims happened in historical time, not in a primordial
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realm before time, and a myth is designed to explain some kind of practice or ritual
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or custom or natural phenomenon. " But myths are fanciful, imaginative tales that are trying
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to explain the existence of either a thing or a practice or even a belief…sometimes
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it's a story that's a veiled explanation of a truth, we think of parables, perhaps, or
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allegories. And so the claim that's often made is that the Bible doesn't have full-blown
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mythology. It doesn't focus on stories about the lives and deaths and interactions of gods,
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but it does certainly contain myths. It has traditional stories and legends, some quite
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fanciful, whose goal it is to explain how and why something is what it is. So returning
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to Genesis 1, we have an absence of theogony and mythology in the sense of a biography
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of God in this opening chapter and that means the absence of a metadivine realm. There is
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an absence of what Kaufman would call this metadivine realm, this primordial realm from
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which the gods emerge. We also, therefore, have no sense that God is immanent in nature
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or tied to natural substances or phenomena. So, the biblical god's powers and knowledge
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do not appear to be limited by the prior existence of any other substance or power. Nature also
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is not divine. It's demythologized, de-divinized, if that's a word; the created world is not
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divine, it is not the physical manifestation of various deities, an earth god, a water
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god and so on. The line of demarcation therefore between the divine and the natural and human
7:13
worlds would appear to be clear. So, to summarize, in Genesis 1, the view of god is that there
7:20
is one supreme god, who is creator and sovereign of the world, who simply exists, who appears
7:25
to be incorporeal, and for whom the realm of nature is separate and subservient. He
7:34
has no life story, no mythology, and his will is absolute. Indeed, creation takes place
7:39
through the simple expression of his will. "When God began to create heaven and earth,"
7:44
and there's a parenthetical clause: "God said, 'Let there be light' and there was light."
7:49
He expressed his will that there be light, and there was light and that's very different
7:53
from many Ancient Near Eastern cosmogonies in which there's always a sexual principal
7:58
at work in creation. Creation is always the result of procreation in some way, male and
8:02
female principles combining. There's a very similar Egyptian creation story actually in
8:07
which the god Ptah just wills "let this be." It reads very much like Genesis 1 and yet
8:12
even so there's still a sexual act that follows the expression of those wills, so it is still
8:17
different.
heterodoxism — January 18, 2010 — 3-2 = part 13 of series
The Enûma Eliš is the Babylonian creation myth (named after its opening words).
List of uploads within playlist: http://berties-teapot.blogspot.com/20...
The Enûma Eliš has about a thousand lines and is recorded in Old Babylonian on seven clay tablets, each holding between 115 and 170 lines of text. Most of Tablet V has never been recovered, but aside from this lacuna the text is almost complete. A duplicate copy of Tablet V has been found in Sultantepe, ancient Huzirina, located near the modern town of Sanliurfa in Turkey.
This epic is one of the most important sources for understanding the Babylonian worldview, centered on the supremacy of Marduk and the creation of humankind for the service of the gods. Its primary original purpose, however, is not an exposition of theology or theogony, but the elevation of Marduk, the chief god of Babylon, above other Mesopotamian gods.
The Enûma Eliš exists in various copies from Babylonia and Assyria. The version from Ashurbanipal's library dates to the 7th century BC. The story itself probably dates to the 18th century BC, the time when the god Marduk seems to have achieved a prominent status.
http://en.wikipedia.org/wiki/En%C3%BB...
http://www.sacred-texts.com/ane/enuma...
http://www.meta-religion.com/World_Re...
Genesis is the creation myth in the Hebrew Bible
http://en.wikipedia.org/wiki/Book_of_...
http://www.mechon-mamre.org/e/et/et01...
http://www.mechon-mamre.org/e/et/et01...
The term Babylonian captivity, or Babylonian exile, typically refers to the deportation and exile of the Judeans of the ancient Kingdom of Judah to Babylon by Nebuchadnezza II in 586 BC. The first deportation actually took place in 597 BC. The captivity and subsequent return to Israel and rebuilding of the Jerusalem Temple are pivotal events in the history of the Jews and Judaism, and had far-reaching impacts on the development of modern Jewish culture and practice.
According to biblical dating the Kingdom of Judah (also known as the "Southern Kingdom") came into existence in c. 930 BC on the breakup of the United Monarchy. David was made king over the tribe of Judah as early as 1007 BC, and the Davidic line ruled over Judah for over 420 years, until the kingdom fell in 586 BC to the Babylonian Empire under Nebuzar-adan, captain of Nebuchadnezzar's body-guard.
Playlist: http://www.youtube.com/view_play_list...
This is part of a series illustrating a Yale University course on the Hebrew Bible. The full course can be found here:
http://oyc.yale.edu/religious-studies...
http://oyc.yale.edu/religious-studies...
Christine Hayes is Professor of Religious Studies in Classical Judaica. Before joining the Yale faculty in 1996, she was Assistant Professor of Hebrew Studies in the Department of Near Eastern Studies at Princeton University for three years. A specialist in talmudic-midrashic studies, Hayes offers undergraduate courses on the literature and history of the biblical and talmudic periods (including Introduction to the Old Testament/Hebrew Bible and Introduction to Judaism).
http://www.yale.edu/religiousstudies/...
http://academicearth.org/speakers/chr...
Diagrams illustrating the timeline and books of the HB/OT:
http://www.threetwoone.org/diagrams/h...
http://www.threetwoone.org/diagrams/H...
http://hodos.org/pentateuch/hebrew-bi...
http://hodos.org/pentateuch/four-pent...
http://hodos.org/pentateuch/genesis-1...
http://hodos.org/pentateuch/pentateuc...
http://www.jewishvirtuallibrary.org/i...
http://www.jewishvirtuallibrary.org/j...
http://www.jewishvirtuallibrary.org/j...
http://www.amazon.com/Jewish-Study-Bi...
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http://creativecommons.org/licenses/b...
Category: Education
Tags:
Hebrew Bible Old Testament Enuma Elish Babylonian creation myth Marduk Bab-el Babylon mythology Genesis Nahum Sarna Yehezkel Kaufmann atheism
..
0:04
It [Enuma Elish] was the great national epic of the city of Babel or Babylon. It was recited
0:10
during the New Year festival, which was the most important festival on the cultic calendar,
0:15
and Nahum Sarna points out that it had four main functions. The first of those functions
0:19
is theogonic. It tells us the story of the birth of the gods, where they came from. Its
0:24
second function is cosmological. It's explaining cosmic phenomena: the land, the sky, the heavenly
0:32
bodies and so on, and their origins. It also serves a social and political function, because
0:39
the portrait or picture of the universe or the world and its structure corresponds to
0:44
and legitimates the structure of Babylonian society. The position and the function of
0:49
the humans in the scheme of creation corresponds [to] or parallels precisely the position of
0:54
slaves in Mesopotamian society. The position and function of Marduk at the top of the hierarchy
1:00
of authority parallels and legitimates the Babylonian King , with others arranged within
1:06
the pyramid that falls below. The epic also explains and mirrors the rise of Babel as
1:12
one of the great cities in the Ancient Near East. It explains its rise to power, and Marduk's
1:18
rise from being a city god to being at the head of the pantheon of a large empire. This
1:24
also had a cultic function as well. According to Sarna and some other scholars, the conflict,
1:32
that battle scene between Tiamat and Marduk which is described at some length, symbolizes
1:37
the conflict or the battle between the forces of chaos and the forces of cosmos or cosmic
1:43
order. And that's a perpetual conflict. Each year it's dramatized by the cycle of the seasons,
1:50
and at a certain time of the year it seems that the forces of darkness and chaos are
1:53
prevailing but each spring, once again, cosmic order and life return. So the epic served
1:59
as a kind of script for the re-enactment of the primeval battle in a cultic or temple
2:05
setting, and that re-enactment helped to ensure the victory of the forces of cosmos and life
2:10
each year over the forces of chaos and death. So if we recall now, some of the things we
2:17
were talking about last time and the theories of Kaufman, we might describe the worldview
2:23
that's expressed by Enuma Elish in the following way, and this is certainly what Sarna does.
2:28
We're going to consider first of all the view of the gods, the view of humans, and the view
2:33
of the world: three distinct categories. First of all the gods. The gods are clearly limited.
2:39
A god can make a plan and they're thwarted by another god who then murders that god.
2:44
They are amoral, some of them are nicer and better than others but they're not necessarily
2:50
morally good or righteous. They emerge from this indifferent primal realm, this mixture
2:56
of salt and sea waters, that is the source of all being and the source of ultimate power,
3:01
but they age and they mature and they fight and they die. They're not wholly good, not
3:06
wholly evil, and no one god's will is absolute. The portrait of humans that emerges is that
3:14
humans are unimportant menials. They are the slaves of the gods, the gods have little reciprocal
3:20
interest in or concern for them, and they create human beings to do the work of running
3:25
the world. To some degree, they look upon them as slaves or pawns. The picture of the
3:30
world that would seem to emerge from this story is that it is a morally neutral place.
3:36
That means that for humans it can be a difficult and hostile place. The best bet perhaps is
3:41
to serve the god of the day--whatever god might be ascendant--to earn his favor and
3:46
perhaps his protection, but even that god will have limited powers and abilities and
3:51
may in fact be defeated or may turn on his devotees. Now, if we turn to the creation
3:57
story, the first of the two creation stories that are in the Bible, because in fact there
4:00
are two creation stories with quite a few contradictions between them, but if we turn
4:04
to the first creation story in Genesis 1 which concludes in Genesis 2:4. If we look now,
4:10
we'll see a different picture emerging. The biblical god in this story, is presented as
4:15
being supreme and unlimited. That's connected with the lack of mythology in Genesis 1 or
4:21
rather the suppression of mythology. Mythology is used to describe stories that deal with
4:27
the birth, the life events of gods and demi-gods, sometimes legendary heroes, but narrating
4:32
a sequence of events. The biblical creation account is non-mythological because there
4:37
is no biography of God in here. God simply is. There's no theogony, no account of his
4:43
birth. There's no story by means of which he emerges from some other realm. In the Mesopotamian
4:51
account, the gods themselves are created and they're not even created first, actually;
4:54
the first generation of beings creates these odd demons and monsters, and gods only are
4:59
created after several generations and the god of creation, Marduk, is actually kind
5:03
of a latecomer in the picture. And this is also a good time for us to draw a distinction
5:09
between mythology and myth. Kaufman and others have claimed that mythology is not in, certainly,
5:17
this biblical story or if it's not there it's at least suppressed. But in contrast, myth
5:23
is not mythology. Myth is a term we use to refer to a traditional story. It's often fanciful,
5:30
it relates imaginatively events which it claims happened in historical time, not in a primordial
5:38
realm before time, and a myth is designed to explain some kind of practice or ritual
5:44
or custom or natural phenomenon. " But myths are fanciful, imaginative tales that are trying
5:49
to explain the existence of either a thing or a practice or even a belief…sometimes
5:54
it's a story that's a veiled explanation of a truth, we think of parables, perhaps, or
5:59
allegories. And so the claim that's often made is that the Bible doesn't have full-blown
6:04
mythology. It doesn't focus on stories about the lives and deaths and interactions of gods,
6:08
but it does certainly contain myths. It has traditional stories and legends, some quite
6:14
fanciful, whose goal it is to explain how and why something is what it is. So returning
6:21
to Genesis 1, we have an absence of theogony and mythology in the sense of a biography
6:26
of God in this opening chapter and that means the absence of a metadivine realm. There is
6:31
an absence of what Kaufman would call this metadivine realm, this primordial realm from
6:35
which the gods emerge. We also, therefore, have no sense that God is immanent in nature
6:42
or tied to natural substances or phenomena. So, the biblical god's powers and knowledge
6:49
do not appear to be limited by the prior existence of any other substance or power. Nature also
6:55
is not divine. It's demythologized, de-divinized, if that's a word; the created world is not
7:02
divine, it is not the physical manifestation of various deities, an earth god, a water
7:06
god and so on. The line of demarcation therefore between the divine and the natural and human
7:13
worlds would appear to be clear. So, to summarize, in Genesis 1, the view of god is that there
7:20
is one supreme god, who is creator and sovereign of the world, who simply exists, who appears
7:25
to be incorporeal, and for whom the realm of nature is separate and subservient. He
7:34
has no life story, no mythology, and his will is absolute. Indeed, creation takes place
7:39
through the simple expression of his will. "When God began to create heaven and earth,"
7:44
and there's a parenthetical clause: "God said, 'Let there be light' and there was light."
7:49
He expressed his will that there be light, and there was light and that's very different
7:53
from many Ancient Near Eastern cosmogonies in which there's always a sexual principal
7:58
at work in creation. Creation is always the result of procreation in some way, male and
8:02
female principles combining. There's a very similar Egyptian creation story actually in
8:07
which the god Ptah just wills "let this be." It reads very much like Genesis 1 and yet
8:12
even so there's still a sexual act that follows the expression of those wills, so it is still
8:17
different.
Essays in biblical interpretation
In my class response on the Chicago Statement, I referenced Living Tradition by James D.G. Dunn, a Methodist, in What is it that the Scripture says?: essays in biblical interpretation ...By Philip McCosker, Henry Wansbrough, 2006, T&T Clark - New York.
The whole book is pretty good, so I'm posting the Google Book copy here. To read other articles in the book, hit the "contents" button.
The volume is a tribute to Dom Henry Wansbrough, the General Editor of the New Jerusalem Bible. I particularly like His Excellency Murphy-O'Connor's Foreward to the volume. Father Venard's essay in the book gives us some very nice background not only on the process of completing that particular Bible translation, but of the general issues involved.
What is it that the Scripture says?
Essays in biblical interpretation
The whole book is pretty good, so I'm posting the Google Book copy here. To read other articles in the book, hit the "contents" button.
The volume is a tribute to Dom Henry Wansbrough, the General Editor of the New Jerusalem Bible. I particularly like His Excellency Murphy-O'Connor's Foreward to the volume. Father Venard's essay in the book gives us some very nice background not only on the process of completing that particular Bible translation, but of the general issues involved.
What is it that the Scripture says?
Essays in biblical interpretation
Wednesday, June 09, 2010
Bible - Misconceptions
http://www.youtube.com/view_play_list?p=C47C268DDAF2B5AC
A Course on Hebrew Bible, part 4: Bible - Misconceptions
Tuesday, June 08, 2010
Questionaire on Religious Literacy
The following questionaire is from the appendix of the book Religious Literace: What Every American Should Know & Doesn't - By Stephen Prothero – Harper Collins ebooks 2007 Religious Literacy - read it on Scribd
2. Name a sacred text of Hinduism.
3. What is the name of the holy book of Islam?
4. Where according to the Bible was Jesus born?
5. President George W. Bush spoke in his first inaugural address of
the Jericho road. What Bible story was he invoking?
6. What are the first five books of the Hebrew Bible or the Christian Old Testament?
7. What is the Golden Rule?
8. “God helps those who help themselves”: Is this in the Bible? If so, where?
9. “Blessed are the poor in spirit, for theirs is the kingdom of God”: Does this appear in the Bible? If so, where?
10. Name the Ten Commandments. List as many as you can.
11. Name the Four Noble Truths of Buddhism.
12. What are the seven sacraments of Catholicism? List as many as you can.
13. The First Amendment says two things about religion, each in its own “clause.” What are the two religion clauses of the First Amendment?
14. What is Ramadan? In what religion is it celebrated?
15. Match the Bible characters with the stories in which they appear. Draw a line from one to the other. Some characters will be matched with more than one story or vice versa:
1. Adam & Eve, Paul, Jesus, Serpent, Abraham, Moses, Noah
2.Exodus, Binding of Isaac, Parting of the Red Sea, Garden of Eden, Road to Damascus, Olive Branch, Garden of Gethsemane
---------------------------------
Religious Literacy Quiz
1. Name the four Gospels. List as many as you can.2. Name a sacred text of Hinduism.
3. What is the name of the holy book of Islam?
4. Where according to the Bible was Jesus born?
5. President George W. Bush spoke in his first inaugural address of
the Jericho road. What Bible story was he invoking?
6. What are the first five books of the Hebrew Bible or the Christian Old Testament?
7. What is the Golden Rule?
8. “God helps those who help themselves”: Is this in the Bible? If so, where?
9. “Blessed are the poor in spirit, for theirs is the kingdom of God”: Does this appear in the Bible? If so, where?
10. Name the Ten Commandments. List as many as you can.
11. Name the Four Noble Truths of Buddhism.
12. What are the seven sacraments of Catholicism? List as many as you can.
13. The First Amendment says two things about religion, each in its own “clause.” What are the two religion clauses of the First Amendment?
14. What is Ramadan? In what religion is it celebrated?
15. Match the Bible characters with the stories in which they appear. Draw a line from one to the other. Some characters will be matched with more than one story or vice versa:
1. Adam & Eve, Paul, Jesus, Serpent, Abraham, Moses, Noah
2.Exodus, Binding of Isaac, Parting of the Red Sea, Garden of Eden, Road to Damascus, Olive Branch, Garden of Gethsemane
---------------------------------
How'd ya do? If you can't Google the answers, let me know!
Monday, June 07, 2010
No longer Greek to me?
It's amazing the things one finds on the Web these days while looking for something else. I was looking for how the term "New Testament" is traditionally rendered in Greek, and I found a really great website, http://www.ellopos.net/elpenor/greek-language.asp to learn to read the Greek language that I didn't want to lose. They also had an embeddable menu to all of the Septuagint & New Testament books in Greek:
I also found a wealth of Greek texts at http://www.tlg.uci.edu/demoinfo/demoauthors.php
I found all this because I was trying to find out why the books were styled 'Testament' in English. The latin Novo Vulgata uses 'Vetus Testamentum & Novum Testamentum'; I'd always assumed that the term was used because it was a testament as in that given in court by witnesses. 'Testimony' is rendered by the Greek words μαρτυρία or βεβαίωση or κατάθεση δικαστικ, which are all terms that have nothing to do with it. I finally found that the Greek Καινή Διαθήκη = New Testament and Παλαιά Διαθήκη = old Testament in the Greek used in most Christian Bibles.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
In the Septuagint διαθηκη is regularly used as the translation of the covenant of God (berith), rather than the apparently more available word συνθηκη. In this there is already an expression of the fact that the covenant of God does not have the character of a contract between two parties, but rather that of a one-sided grant. This corresponds with the covenant-idea in the Old Testament, in which berith, even in human relations, sometimes refers to a one-party guarantee which a more favored person gives a less favored one (cf. Josh. 9:6, 15; 1 Sam. 11:1; Ezek. 17:13). And it is most peculiarly true of the divine covenantal deed that it is a one-party guarantee. It comes not from man at all, but from God alone. ~ Herman Ridderbos, The Epistle of Paul to the Churches of Galatia (Grand Rapids: Eerdmans, 1953), pp. 130-31.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
In the Septuagint, διαθηκη (diatheke) was used for the Hebrew word ברית (berith) which can mean a a legal pledge or disposition or a one-sided promise. Berith is rendered diatheke in every passage where it occurs with two exceptions: Deut. 9:15 (marturion) and I Kings 11:11 (entole). The Greek word διαθηκη (diatheke), usually translated "covenant" in English Bibles, denotes a formal and legally binding declaration of benefits to be given by one party to another, with or without conditions attached. In secular contexts it was most often used of a "last will and testament."
Here's a link to the wonderful10-volume theological dictionary entry on διαθηκη
Theological Dictionary of the New Testament, Volume 2
by Gerhard Kittel, Gerhard Friedrich
I also found a wealth of Greek texts at http://www.tlg.uci.edu/demoinfo/demoauthors.php
I found all this because I was trying to find out why the books were styled 'Testament' in English. The latin Novo Vulgata uses 'Vetus Testamentum & Novum Testamentum'; I'd always assumed that the term was used because it was a testament as in that given in court by witnesses. 'Testimony' is rendered by the Greek words μαρτυρία or βεβαίωση or κατάθεση δικαστικ, which are all terms that have nothing to do with it. I finally found that the Greek Καινή Διαθήκη = New Testament and Παλαιά Διαθήκη = old Testament in the Greek used in most Christian Bibles.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
In the Septuagint διαθηκη is regularly used as the translation of the covenant of God (berith), rather than the apparently more available word συνθηκη. In this there is already an expression of the fact that the covenant of God does not have the character of a contract between two parties, but rather that of a one-sided grant. This corresponds with the covenant-idea in the Old Testament, in which berith, even in human relations, sometimes refers to a one-party guarantee which a more favored person gives a less favored one (cf. Josh. 9:6, 15; 1 Sam. 11:1; Ezek. 17:13). And it is most peculiarly true of the divine covenantal deed that it is a one-party guarantee. It comes not from man at all, but from God alone. ~ Herman Ridderbos, The Epistle of Paul to the Churches of Galatia (Grand Rapids: Eerdmans, 1953), pp. 130-31.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
In the Septuagint, διαθηκη (diatheke) was used for the Hebrew word ברית (berith) which can mean a a legal pledge or disposition or a one-sided promise. Berith is rendered diatheke in every passage where it occurs with two exceptions: Deut. 9:15 (marturion) and I Kings 11:11 (entole). The Greek word διαθηκη (diatheke), usually translated "covenant" in English Bibles, denotes a formal and legally binding declaration of benefits to be given by one party to another, with or without conditions attached. In secular contexts it was most often used of a "last will and testament."
Here's a link to the wonderful10-volume theological dictionary entry on διαθηκη
Theological Dictionary of the New Testament, Volume 2
by Gerhard Kittel, Gerhard Friedrich
Saturday, June 05, 2010
Psalm 23: Sheep aren't cows & other thoughts
A recent assignment involving Psalm 23 reminded me how my new pastor totally shocked me one morning at mass. One can by definition never measure what one doesn’t know.As I’m fairly well educated with a wide range of personal experiences, I am always shocked when a new vista opens on the great chasm of my own ignorance.My lack of humility is my own onion, and peeling away each layer my soul’s major job. Those with gifts of memory and knowledge frequently stumble in this way, and the more one learns, the greater the moral hazard!
I’d been around farms and herds from my youth, as my uncle and my great-uncles were all farmers. The livestock I know well are dairy cows, chickens, and pigs. My pastor, on the other hand, was once a shepherd for his father in England. Sheep aren’t cows. I didn’t know that, and I didn't know that I didn't know...
Ignorance is a fixable fault, so I set out to correct it by doing a Google on animal husbandry. Yes, I found. Sheep definitely aren't cows--see this little article on sheep behavior. The same site has this very interesting little article:
The Lord is my Shepherd
- Sheep are mentioned in the Bible more than 500 times, more than any other animal. The prominence of sheep in the Bible grows out of two realities. Sheep were important to the nomads and agricultural life of the Hebrews and similiar peoples. Secondly, sheep are used throughout the Bible to symbolically refer to God's people.
- Biblical shepherds
Now Abel kept flocks, and Cain worked the soil. In the course of time Cain brought some of the fruits of the soil as an offering to the Lord. But Abel also brought an offering -- fat portions from some of the firstborn of his flock. (Genesis 4:3-4)
The very first shepherd was Abel. He was also humanity's first murder victim, slain by his brother Cain. Abraham and Moses were shepherds. King David was the best known shepherd of Bible history. He wrote the beloved Psalm 23. Shepherds were the first people to see the newborn Jesus Christ. The Prophet Mohammed worked as a shepherd when he was 8 years old.
A close relationship
My sheep listen to my voice; I know them, and they follow me. (John 10:27)
The Bible describes close relationships between shepherds and their flocks. The sheep recognize the voice of the shepherd. They follow him (or her). The shepherd protects his flock and would give his life for them.
It is known that animals can instantly recognize the voice of a familiar trusted person. Sheep have excellent memories for faces. They remember their handler. They also remember people who inflict abuse upon them.
Break a leg?
There is a commonly-held belief that shepherds in Bible times would break the legs of lambs that constantly wandered away. According to the "story," the shepherd would then set the broken leg and carry the lamb on his shoulders until the leg healed, after which time the lamb would remain by the shepherd's side for the rest of its life. There is no such story in the Bible. To do so would be cruel and impractical.
- Lamb of God
Christians traditionally refer to Jesus as the "lamb of God." Many Christians serve lamb as part of their Easter dinner. In many homes, a lamb-shaped cake decorates the table. Many Eastern Orthdox Christians hang pictures of the Easter lamb in their homes.
- Sacrificial lamb
Abraham looked up and there in a thicket he saw a ram caught by its horns. He went over and took the ram and sacrificed it as a burnt offering instead of his son. (Genesis 22:1-18)
Abraham's sacrifice
It is well-known to Muslims, Jews, and Christians that Abraham was asked to sacrifice his son. He was willing to do so, but God gave him a sheep to sacrifice instead of his son. Christians and Jews believe that the life of Isaac was saved, while Muslims believe that it was Ismael that was nearly sacrificed on the alter. Jews and Arabs trace their heritage to Isaac and Ismael, respectively.
Festival of Sacrifice
In commemoration of Abraham's willingness to sacrifice his son as an act of obedience to God, a religious festival is celebrated by Muslims worldwide. The festival is called Eid al-Adha. Its English translation is"Festival of Sacrifice." As a symbol of Abraham's sacrifice, Muslims (who are able) sacrifice a sheep (or other domestic animal). The sheep have to meet certain age requirements (at least one year of age) and quality standards (unblemished). The meat is shared with family and friends and distributed to the poor.
Aqeeqah (aqiqah)
The Muslim "equivalent" to Christian Baptism is aqeeqah, which occurs 7 days after the birth of a child. Aqeeqah includes shaving the baby's head and naming the baby. As a symbol of thanksgiving for the gift of a child from God, a sacrifice is performed. Two sheep which resemble each other, are to be sacrificed for a boy and one for a girl. The meat is shared with family, friends, and the poor.
- Spotted sheep
So that very day, Laban went out and formed a flock for Jacob. He took from his herds all the male goats that were ringed and spotted. He also included the females that were speckled and spotted with any white patches, and all of the black sheep. (Genesis 30:35)
Jacob sheep were named for the Biblical story of Jacob who selected spotted sheep for his flock. It tells how Jacob took every speckled and spotted sheep as his own from Laban's flock. Some claim that Jacobs of today descend directly from the sheep raised by Jacob, that traveled from Palestine to Egypt and to Spain via the coast of North Africa and Morocco.
-
Separating the sheep from the goats
He shall set the sheep on His right hand, but the goats on the left. (Matthew 25:33)
With regards to "judgement day," sheep and goats are used as metaphors in the Bible. Sheep are the followers of Christ, while goats chose not to follow Christ. The parable is based on the differences in behavior between sheep and goats. Sheep are gentle, quiet, innocent animals. They do not give their shepherds a lot of problems. They are easily led. Sheep are grazers, unlike the goat, which likes to browse. Goats are rebellious. In the Bible, goats are sometimes used to symbolize evil.
The main things that shepherds and sheepdogs do is fend off predators. Sheep naturally flock, so herding them isn't much of an issue. In general, they move themselves from one grazing spot to another and don't really need to be led.
I also found this excellent article on the difference between sheep herding, being a shepherd, and the difference in styles between current practices in Montana and the description in the Gospel of John of the practices of the shepherd in biblical times http://www.pbc.org/files/messages/4261/3858.html.
In the East, shepherds brought their flocks into one central sheepfold every evening where half-a-dozen flocks gathered together and were guarded by a porter or gatekeeper behind locked doors. In the morning the shepherds returned and each called his own sheep. Although the flocks had been mingled together, each flock knew its own shepherd's voice, and each would follow its own shepherd and no other. This is the picture our Lord uses with regard to the encounter between the man who had been born blind and the false shepherds, the Pharisees.
Fundamentalism & the religious authoritarian personality
Social scientist Robert Altemeyer has done extensive research on the psychology of those with what he calls 'an authoritarian personality' that positively correlates to those prone to embrace fundamentalist beliefs, which include traits of Bible inerrancy and literalism seen in the U.S. evangelical movement. I have reproduced below his Religious Fundamentalism scale questionaire. His book "The Authoritarians" published in 2006 is freely distributed on the internet at: http://members.shaw.ca/jeanaltemeyer/drbob/TheAuthoritarians.pdf
Here I reproduce two interesting sections of the book that deal with Bible literalism and Christian fundamentalism.
=======================================================================
Chapter Four
Authoritarian Followers and Religious Fundamentalism 1
Care to try your hand at another scale? Answer the one below, responding to
each item with anything from a -4 to a +4.
____ 1. God has given humanity a complete, unfailing guide to happiness and salvation, which must be totally followed.
____ 2. No single book of religious teachings contains all the intrinsic, fundamental truths about life.
____ 3. The basic cause of evil in this world is Satan, who is still constantly and ferociously fighting against God.
____ 4. It is more important to be a good person than to believe in God and the right religion.
____ 5. There is a particular set of religious teachings in this world that are so true, you can’t go any “deeper” because they are the basic, bedrock message that God has given humanity.
____ 6. When you get right down to it, there are basically only two kinds of people in the world: the Righteous, who will be rewarded by God, and the rest, who will not.
____ 7. Scriptures may contain general truths, but they should NOT be considered completely, literally true from beginning to end.
____ 8. To lead the best, most meaningful life, one must belong to the one, fundamentally true religion.
____ 9. “Satan” is just the name people give to their own bad impulses. There really is no such thing as a diabolical “Prince of Darkness” who tempts us.
____10. Whenever science and sacred scripture conflict, science is probably right.
____11. The fundamentals of God’s religion should never be tampered with, or compromised with others’ beliefs.
____12. All of the religions in the world have flaws and wrong teachings. There is no perfectly true, right religion.
Here are the same instructions for scoring your responses that you encountered in chapter 1 when you answered the RWA scale.
For items 1, 3, 5, 6, 8, and 11:
If you wrote down a “-4” that’s scored as a 1.
If you wrote down a “-3" that’s scored as a 2.
If you wrote down a “-2" that’s scored as a 3.
If you wrote down a “-1" that’s scored as a 4.
If you wrote down a “0" or left the item unanswered, that’s scored a 5.
If you wrote down a “+1" that’s scored as a 6.
If you wrote down a “+2" that’s scored as a 7.
If you wrote down a “+3" that’s scored as an 8.
If you wrote down a “+4" that’s scored as a 9.
For Items 2, 4, 7, 9, 10 and 12:
If you wrote down a “-4" that’s scored as a 9.
If you wrote down a “-3" that’s scored as an 8.
If you wrote down a “-2" that’s scored as a 7.
If you wrote down a “-1" that’s scored as a 6.
If you wrote down a “0" or left the item unanswered, that’s scored a 5.
If you wrote down a “+1" that’s scored as a 4.
If you wrote down a “+2" that’s scored as a 3.
If you wrote down a “+3" that’s scored as a 2.
If you wrote down a “+4" that’s scored as a 1.
Add up your twelve scores. Unless I have the all-time worst score on the SATMath test, you can’t score lower than 12, or higher than 108, no matter how you try. Intro psychology students at my Canadian university average about 50, while their parents usually land a few points higher. A nationwide sample of some 300 members of an unnamed fundamentalist Protestant church in the United States, gathered by Ted Witzig, thumped out a 93.1--the highest group score I have yet seen.2
Your famous intuition probably led you to suspect this scale has something to do with religious conservatism (especially if you read the title of this chapter). So you were wised up and should not view your score with much faith (or hope, or charity). Bruce Hunsberger and I called this the Religious Fundamentalism scale when
we developed it some years ago. We did not mean by “fundamentalism” a particular set of religious beliefs, a creed. It was clear that the mind-set of fundamentalism could be found in many faiths. Instead we tried to measure a person’s attitudes toward whatever beliefs she had, trying to identify the common underlying psychological elements in the thinking of people who were commonly called Christian fundamentalists, Hindu fundamentalists, Jewish fundamentalists, and Muslim fundamentalists.
We thought a fundamentalist in any of these major faiths would feel that her religious beliefs contained the fundamental, basic, intrinsic, inerrant truth about humanity and the Divine--fundamentally speaking. She would also believe this essential truth is fundamentally opposed by forces of evil that must be vigorously
fought, and that this truth must be followed today according to the fundamental, unchangeable practices of the past. Finally, those who follow these fundamental beliefs would have a special relationship with the deity.
Research has confirmed that the Religious Fundamentalism scale has validity in all the religions named. You can find some high scorers in all of them who fit the description just given. More to the point, the scale may give us a way to study the psychology of the “Religious Right” in America today.
====================================================
From pages 126-128
====================================================
C. The Bible Is Always Right, Unless... As we saw in chapter 3, you frequently find dogmatism in religion. Still, I have been amazed at how rigid religious fundamentalists can be--even to the point of dismissing what they say is the cornerstone of their lives, the Bible. I have twice given students who insisted the Bible was both a) divinely inspired and b) free of errors, contradictions and inconsistencies, the four Gospel accounts of Easter morning, laid out side by side. You never see them that way. Most people just hear one account, in church on Easter. Those who set out to read the New Testament go through the Gospels in the order Matthew, Mark, Luke and John, and may well have forgotten what Matthew said when they get to Mark’s starkly different version. Thus I suspect none of my “true believers” had ever seen the narratives printed alongside one another before. I asked them to read the (literally) Gospel accounts of this, the central, defining event in their religion. Then they read the following summary I had prepared:
“There appear to be many direct contradictions in these four descriptions of the tomb scene. Who actually encountered the risen Jesus in the garden? John says it was just Mary Magdalen. Matthew says it was Mary Magdalene and “the other Mary,” and according to Mark and Luke, neither Mary Magdalene nor any other person actually saw Jesus in the garden. Did Mary Magdalene recognize Jesus when she encountered him? John says no, but Matthew says yes. Did the women tell anyone what happened in the garden? Mark explicitly says they did not; Luke and John explicitly say they told the apostles. Was it light when Mary Magdalen came to the tomb (as Mark, Matthew and Luke say), or dark (as John says)? How many ”men in white”/angels were there: one (Mark and Matthew) or two (Luke and John)? Did Jesus let people hold onto him? Matthew says yes, John says no. ..Who actually went to the tomb? (All four accounts disagree.) Which apostles went to the garden? According to Luke, only Peter went; but John says Peter and the “beloved disciple” both went; and Mark and Matthew make no mention of Peter (or any other apostle) going to the garden. Was there a great earthquake, as Matthew says? How could Mark, Luke and John all ignore “a great earthquake”? Were there Roman guards? Matthew says yes, but the others do not mention them at all.”
I then offered each subject space to explain her position on the Bible under various headings. The first possibility was “There are, in fact, no contradictions or inconsistencies in the four accounts.” Other possibilities attributed the contradictions and inconsistencies to human error in translation, etcetera, or to some of the evangelists getting details wrong, or to the whole thing being a myth.
Most of the fundamentalists stuck by their guns and insisted no contradictions or inconsistencies existed in the Gospel accounts of the Resurrection, no matter what one might point out. I call that dogmatism. Furthermore a curious analogy kept popping up in their defense of this seemingly indefensible stand. Many of them said the evangelists were like witnesses to an automobile accident, each of whom saw the event from a different place, and therefore gave a slightly different account of what had happened. I’m ready to bet they picked up this “analysis-by-analogy” in Sunday school, or some such place. Like the arguments against evolution, you can tell they just swallowed this “explanation” without thinking because it is, in fact, an admission that contradictions and inconsistencies do exist. The “different angles”story just explains how the contradictions got there.
Ultimately the true believers were saying, “I believe so strongly that the Bible is perfect that there’s nothing, not even the Bible itself, that can change my mind.” If that seems like an enormous self-contradiction, put it on the list. We are dealing with very compartmentalized minds. They’re not really interested in coming to grips with what’s actually in the Bible so much as mounting a defense of what they want to believe about the Bible --come Hell or Noah’s high water. 20
We shouldn’t underestimate the importance of dogmatism to the fundamentalist, even though it sometimes seems to surpass understanding. As noted in the last chapter, it takes no effort to be dogmatic, and you don’t need to know very much to insist you’re right and nothing can possibly change your mind. As well, dogmatism gives the joy and comfort of certainty, which fundamentalists cherish.
==================================================
(Home Page Preface Written in 2006) "OK, what’s this book about? It’s about what’s happened to the American government lately. It’s about the disastrous decisions that government has made. It’s about the corruption that rotted the Congress. It’s about how traditional conservatism has nearly been destroyed by authoritarianism. It’s about how the “Religious Right” teamed up with amoral authoritarian leaders to push its un-democratic agenda onto the country. It’s about the United States standing at the crossroads as the next federal election approaches.
“Well,” you might be thinking, “I don’t believe any of this is true.” Or maybe, you’re thinking, “What else is new? I’ve believed this for years.” Why should a conservative, moderate, or liberal bother with this book? Why should any Republican, Independent, or Democrat click the “Whole Book” link on this page?
Because if you do, you’ll begin an easy-ride journey through some very relevant scientific studies I have done on authoritarian personalities--one that will take you a heck of a lot less time than the decades it took me. Those studies have a direct bearing on all the topics mentioned above. So if you think the first paragraph is a lot of hokum, or full of half-truths, I invite you to look at the research."
Here I reproduce two interesting sections of the book that deal with Bible literalism and Christian fundamentalism.
=======================================================================
Chapter Four
Authoritarian Followers and Religious Fundamentalism 1
Care to try your hand at another scale? Answer the one below, responding to
each item with anything from a -4 to a +4.
____ 1. God has given humanity a complete, unfailing guide to happiness and salvation, which must be totally followed.
____ 2. No single book of religious teachings contains all the intrinsic, fundamental truths about life.
____ 3. The basic cause of evil in this world is Satan, who is still constantly and ferociously fighting against God.
____ 4. It is more important to be a good person than to believe in God and the right religion.
____ 5. There is a particular set of religious teachings in this world that are so true, you can’t go any “deeper” because they are the basic, bedrock message that God has given humanity.
____ 6. When you get right down to it, there are basically only two kinds of people in the world: the Righteous, who will be rewarded by God, and the rest, who will not.
____ 7. Scriptures may contain general truths, but they should NOT be considered completely, literally true from beginning to end.
____ 8. To lead the best, most meaningful life, one must belong to the one, fundamentally true religion.
____ 9. “Satan” is just the name people give to their own bad impulses. There really is no such thing as a diabolical “Prince of Darkness” who tempts us.
____10. Whenever science and sacred scripture conflict, science is probably right.
____11. The fundamentals of God’s religion should never be tampered with, or compromised with others’ beliefs.
____12. All of the religions in the world have flaws and wrong teachings. There is no perfectly true, right religion.
Here are the same instructions for scoring your responses that you encountered in chapter 1 when you answered the RWA scale.
For items 1, 3, 5, 6, 8, and 11:
If you wrote down a “-4” that’s scored as a 1.
If you wrote down a “-3" that’s scored as a 2.
If you wrote down a “-2" that’s scored as a 3.
If you wrote down a “-1" that’s scored as a 4.
If you wrote down a “0" or left the item unanswered, that’s scored a 5.
If you wrote down a “+1" that’s scored as a 6.
If you wrote down a “+2" that’s scored as a 7.
If you wrote down a “+3" that’s scored as an 8.
If you wrote down a “+4" that’s scored as a 9.
For Items 2, 4, 7, 9, 10 and 12:
If you wrote down a “-4" that’s scored as a 9.
If you wrote down a “-3" that’s scored as an 8.
If you wrote down a “-2" that’s scored as a 7.
If you wrote down a “-1" that’s scored as a 6.
If you wrote down a “0" or left the item unanswered, that’s scored a 5.
If you wrote down a “+1" that’s scored as a 4.
If you wrote down a “+2" that’s scored as a 3.
If you wrote down a “+3" that’s scored as a 2.
If you wrote down a “+4" that’s scored as a 1.
Add up your twelve scores. Unless I have the all-time worst score on the SATMath test, you can’t score lower than 12, or higher than 108, no matter how you try. Intro psychology students at my Canadian university average about 50, while their parents usually land a few points higher. A nationwide sample of some 300 members of an unnamed fundamentalist Protestant church in the United States, gathered by Ted Witzig, thumped out a 93.1--the highest group score I have yet seen.2
Your famous intuition probably led you to suspect this scale has something to do with religious conservatism (especially if you read the title of this chapter). So you were wised up and should not view your score with much faith (or hope, or charity). Bruce Hunsberger and I called this the Religious Fundamentalism scale when
we developed it some years ago. We did not mean by “fundamentalism” a particular set of religious beliefs, a creed. It was clear that the mind-set of fundamentalism could be found in many faiths. Instead we tried to measure a person’s attitudes toward whatever beliefs she had, trying to identify the common underlying psychological elements in the thinking of people who were commonly called Christian fundamentalists, Hindu fundamentalists, Jewish fundamentalists, and Muslim fundamentalists.
We thought a fundamentalist in any of these major faiths would feel that her religious beliefs contained the fundamental, basic, intrinsic, inerrant truth about humanity and the Divine--fundamentally speaking. She would also believe this essential truth is fundamentally opposed by forces of evil that must be vigorously
fought, and that this truth must be followed today according to the fundamental, unchangeable practices of the past. Finally, those who follow these fundamental beliefs would have a special relationship with the deity.
Research has confirmed that the Religious Fundamentalism scale has validity in all the religions named. You can find some high scorers in all of them who fit the description just given. More to the point, the scale may give us a way to study the psychology of the “Religious Right” in America today.
====================================================
From pages 126-128
====================================================
C. The Bible Is Always Right, Unless... As we saw in chapter 3, you frequently find dogmatism in religion. Still, I have been amazed at how rigid religious fundamentalists can be--even to the point of dismissing what they say is the cornerstone of their lives, the Bible. I have twice given students who insisted the Bible was both a) divinely inspired and b) free of errors, contradictions and inconsistencies, the four Gospel accounts of Easter morning, laid out side by side. You never see them that way. Most people just hear one account, in church on Easter. Those who set out to read the New Testament go through the Gospels in the order Matthew, Mark, Luke and John, and may well have forgotten what Matthew said when they get to Mark’s starkly different version. Thus I suspect none of my “true believers” had ever seen the narratives printed alongside one another before. I asked them to read the (literally) Gospel accounts of this, the central, defining event in their religion. Then they read the following summary I had prepared:
“There appear to be many direct contradictions in these four descriptions of the tomb scene. Who actually encountered the risen Jesus in the garden? John says it was just Mary Magdalen. Matthew says it was Mary Magdalene and “the other Mary,” and according to Mark and Luke, neither Mary Magdalene nor any other person actually saw Jesus in the garden. Did Mary Magdalene recognize Jesus when she encountered him? John says no, but Matthew says yes. Did the women tell anyone what happened in the garden? Mark explicitly says they did not; Luke and John explicitly say they told the apostles. Was it light when Mary Magdalen came to the tomb (as Mark, Matthew and Luke say), or dark (as John says)? How many ”men in white”/angels were there: one (Mark and Matthew) or two (Luke and John)? Did Jesus let people hold onto him? Matthew says yes, John says no. ..Who actually went to the tomb? (All four accounts disagree.) Which apostles went to the garden? According to Luke, only Peter went; but John says Peter and the “beloved disciple” both went; and Mark and Matthew make no mention of Peter (or any other apostle) going to the garden. Was there a great earthquake, as Matthew says? How could Mark, Luke and John all ignore “a great earthquake”? Were there Roman guards? Matthew says yes, but the others do not mention them at all.”
I then offered each subject space to explain her position on the Bible under various headings. The first possibility was “There are, in fact, no contradictions or inconsistencies in the four accounts.” Other possibilities attributed the contradictions and inconsistencies to human error in translation, etcetera, or to some of the evangelists getting details wrong, or to the whole thing being a myth.
Most of the fundamentalists stuck by their guns and insisted no contradictions or inconsistencies existed in the Gospel accounts of the Resurrection, no matter what one might point out. I call that dogmatism. Furthermore a curious analogy kept popping up in their defense of this seemingly indefensible stand. Many of them said the evangelists were like witnesses to an automobile accident, each of whom saw the event from a different place, and therefore gave a slightly different account of what had happened. I’m ready to bet they picked up this “analysis-by-analogy” in Sunday school, or some such place. Like the arguments against evolution, you can tell they just swallowed this “explanation” without thinking because it is, in fact, an admission that contradictions and inconsistencies do exist. The “different angles”story just explains how the contradictions got there.
Ultimately the true believers were saying, “I believe so strongly that the Bible is perfect that there’s nothing, not even the Bible itself, that can change my mind.” If that seems like an enormous self-contradiction, put it on the list. We are dealing with very compartmentalized minds. They’re not really interested in coming to grips with what’s actually in the Bible so much as mounting a defense of what they want to believe about the Bible --come Hell or Noah’s high water. 20
We shouldn’t underestimate the importance of dogmatism to the fundamentalist, even though it sometimes seems to surpass understanding. As noted in the last chapter, it takes no effort to be dogmatic, and you don’t need to know very much to insist you’re right and nothing can possibly change your mind. As well, dogmatism gives the joy and comfort of certainty, which fundamentalists cherish.
==================================================
Friday, June 04, 2010
Anointing With the Spirit
Here's another book I'd been meaning to read, Fr. Gerry Austin OP's text on confirmation, which I found when looking for something else:
Anointing With the Spirit. The Rite of Confirmation. The Use of Oil and Chrism
Anointing With the Spirit. The Rite of Confirmation. The Use of Oil and Chrism
Signs & wonders: the liturgy
This volume was originally published in German as Von der Schale bis zum Kern, copyrigh 1979 Verlag Herder. This English translation is copyright 1981 Pueblo Publishing Co. under the title "Signs, Words & Gestures" by Balthasar Fischer
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