Gospel in the stars

Continue Charles Stromer Synopsis. Since the 1980s, a growing number of Christian ministers, authors and apologists have been teaching that the signs of the zodiac and the names of some stars once had a neo-ultimate meaning for the Jewish patriarchs and ancient Israel about the history of the Israeli Messiah The Redeemer, which Today Christians know as the Gospel of Jesus Christ. The history of the Gospel in the stars was overlooked, say proponents of the theory, because astrological and other pagan myths have dominated star and constellation values for millennia. Gospel in star theory tries to disable, if not redeem, constellations and stars from their pagan associations to reveal their original meaning of the Gospel. It should be emphasized that this is not an attempt to legitimize or Christianize astrology or practice divination. Proponents simply claim to have discovered the gospel meaning of stars and constellations that ancient cultures clouded through astrology. This article examines why a normative view of Scripture and history suggests the dubious value of theory. The connection of the nineteenth century from the beginning, it must be said that exegesis is used to justify the Gospel in the stars (GIS) theory of esoteric and complex. It is impossible in one article to agitate all esoterics and rather complex biblical and historical arguments and interpretations, which GIS proponents may deem important tot their theories. To fundamentally study the theory of GIS, as here, it will be necessary to avoid secondary considerations that may be interesting, but will put us aside. The seminal reference material for GIS theory comes from Francis Rolleston (1781- 1864) extensive research, in the early to mid-nineteenth century, into the ancient names of zodiac signs and numerous stars. Rolleston explained their pagan meanings in different cultures, and then, through the impressive and systematic exegesis surrounding hundreds of verses from the Bible, she offered gospel meanings to these signs and stars. In 1862, this encyclopedic knowledge eventually became the four-part book Mazzaroth, or Constellation. 1 By the end of the nineteenth century, two ministers, one in the United States and one in the United Kingdom, had released books almost simultaneously that extracted widely from Rolleston, popularizing her theory and eventually over-shadowing it. The first of them, the Gospel in the Stars; or, Primeval Astronomy (1882), 2 was written by Joseph A. Seis (1823-1904), a prolific theological author, eloquent orator, and Lutheran minister in Virginia, Maryland and Pennsylvania. In Great Britain in 1893, E.W. Bullinger (1837-1913), Anglican minister, theological author and creator of the massive Companion Bible, published the second of these works, Witness the Stars. 3 Bullinger Met Rolleston, who in Keswick, and remained in correspondence with her. He said she was the first to create an interest in the topic. Something doesn't seem to sit quite right with many Christians about the GIS theory. In recent years, a number of parachurch organizations and respected Christians, including Dr. D. James Kennedy, Kenneth C. Fleming, Marilyn Hickey, Chuck Missler, Henry Morris, and the radio program of the Southwest Bible Church, have promoted GIS theory in books and sermons. This has steadily raised grassroots Christian interest in the theory, as seen in the many websites that currently promote it and cassette kits are being distributed. Some enterprising people in North Carolina even hold an annual Mid-Atlantic Star Party each year for amateur astronomers and starships, which includes a biblical-based GIS astronomy program. Reprints of the Gospel in The Stars and Witness stars are published in Our Day by Kregal, and modern proponents of GIS theory, although they add their own nuances of interpretation, usually followed by Bullinger and Seys when replacing astrological and mythological meanings with ideas and stories of the Christian religion. The modern push of GIS theory causes a lot of confusion, at least it's the impression I get from people (both sides of the Atlantic) who ask about it while I travel and talk. Something doesn't seem to sit quite right with many Christians about the GIS theory. They would like it to be true, but something seems to prevent them from accepting it. The Bible and history can help intuition here and clear the confusion. The Bible and GIS theory proponents the cradle of theory in a number of key biblical texts, especially Genesis 1:14-18; 3:1-15; Work 26:13; 38:31-32; Psalms 19:1-6; 147:4; and Matthew 2:1-12. Lawyers use these passages to support the ABCs theory, which in short: God created stars as signs having a unique message to the gospel of Jesus Christ, but this message began to get lost after the fall; however, heavens still announce this special message as people like the Magi knew. 4 Numerous biblical verses and phrases are also preserved to illuminate the names of some stars and 12 zodiac signs with different gospel themes. The goal is to find biblical passages that redeem the distorted astrological and mythological meanings of the stars and signs of the zodiac. Kennedy, in the real meaning of the zodiac, includes Daniel 5:27 (you were weighed on the scales ...) in his interpretation of the sign Libra, which astrologically is the scales. 5 It includes psalm 21:12 (drawn bow) and psalm 45:5 (sharp arrows) for the sign of Sagittarius, which is mythologically archer (Ibid., p. 49-50). Hickey, in Signs in Heaven, includes Leviticus 10:16 (goat sin offering) for Capricorn, who is astrologically a goat, 6 and psalm 92:10 (wild bull) for Taurus, bull (Ibid., p. 89-100). Fleming, in The Voice of God in the Stars, includes Revelation 5:5 (Lion of judas tribe . . . hath prevailed) in his interpretation of the sign leo, who astrologically lion. 7 The astrological meaning of the constellation Gemini, which includes the myths of the twins Castor and Pollux and the messenger of the gods, Mercury, is given Christian images of Jesus Christ as The Judge and Ruler (Kennedy, p. 107-115) or Prince and Savior (Fleming, p. 115-121). To replace the myths associated with Demeter, Persephone and Astra (goddess of innocence and purity), the constellation of the Virgin is superimposed with stories of the Virgin Mary, the desired Son, the despised sin, and the choice (Kennedy, 19-25) or The Shepherd's Ridge (Fleming, p. 35-41). Using psalm 91:13, Seys insou blurs the myth of Scorpio from its astrological meanings (around Mars and Juneau), giving it the biblical identity of the snake of Genesis and the history of the battle between Christ and Satan (p. 43-51). This is just the tip of a huge iceberg of Christian religious ideas replaced by pagan myths to reinforce GIS theory. Seys himself admits that such exegesis may seem strange (Ibid., p. 15). Eden Insider's Origin theory sounds strange, too, and Seys fails to build confidence in the GIS theory of his view of its origins. Referring to the Jewish philosopher Philo and the Jewish historian Joseph, Seiss argues that Patriarch Abraham, staying in Egypt, taught true meaning to Egyptian priests, who eventually distorted this meaning in astrology (Ibid., cpt 16) But then Seiss goes further back. He suggests that Abraham got true meaning through Noah, who probably got it from Methuselah, who got it from Adam's sons, especially Enoch and Seth. But where did these two men get it from? Seyce claims that they received it from their father, Adam, who received it from God. It's a matter of inspirational recording, Seys writes that God gave Adam special revelations (Ibid., p. 152), apparently including the gospel message written in the stars, which Seys calls the pictorial memorial of the promised Redeemer (Ibid., p 158). just when this supposed knowledge was given to Adam, reveals the most fundamental flaw in Adam's theory of GIS, thus being the first person to have an initially true meaning. : how human salvation and history will play out in the gospel of Jesus Christ. This meaning of the stars began to pass from Adam through the generation, but in historical moments became distorted through pagan mythology and astrology (Ibid., p. 150). A careful look at when this alleged was given Adam shows the most fundamental flaw in GIS theory. Because Adam was in perfect communion with the Divine Mind, he came out of the hands of his Creator, induced by innate science, and ... has not lost it by sin (Ibid., p. 151-152). Seys continues: God, of course, did not make man without at the same time shining all the light and intellect into him, to equip him entirely for all the requirements of the highest perfection of his being in his sphere, and for the intellectual and physical mastery of all earthly creation at the head of which he stood. The first man fell, but this fall did not destroy from his intellect the knowledge that his Creator had previously shone into him. The apostate from Christianity thus does not lose the knowledge he possessed. The judgment came upon Adam, and a firm need, but there was no destruction of his intellectual treasures or his intellectual abilities. Although they depreciated during the transfer of his descendants, they were not washed from Adam himself (Ibid., p. 158). (While much of this language and reasoning sounds like a doctrine straight out of the nineteenth century New Thought, we should ignore these effects here.) What Seyce says is that God gave Adam the story of the gospel before the fall. I have not been able to find where any modern GIS lawyer disagrees with this belief. Fleming, explaining Genesis 1:14, describing the time before the Fall, Fleming writes, The signs and times of the year were dedicated to God to indicate the events and periods of time pertaining to them. God is designed by the stars to use them to indicate specific historical incidents at the chosen time, which will come true as the Plan of Salvation develops (Fleming, p. 15). Kennedy writes that from the very beginning, God gave the story of His salvation, from which most ancient mythologies and ancient traditions emerged. Signs describe salvation that Christ would have forged and was given by God to Adam in the Garden of Eden (stressed; Kennedy, p. 12). The test marinade Knowing when pointing to the fatal theological and philosophical flaw of the theory: Adam knew from the beginning that he was destined to sin. The irony is that the theory of GIS falls into the trap of being that its Christian supporters will blame astrologers: the determinism of a fatalistic worldview. Like people today who claim that they are not responsible for their bad actions because they suffered as victims, Adam and Eve can blame their sin on its inevitability. Wasn't it written? It is almost audible amid a litany of their excuses during their interrogation by God (General 3:10-13). As presented in Scripture, however, the story of Eden makes it abundantly clear that God gave the first couple a choice. This choice will have meaningless team, if they knew they were going to sin, that's what they would know if they had told their story (future!) in advance - if the history of the gospel had been written in the stars for them to read before they sinned. The irony is that the theory of GIS falls into the trap of being that its Christian supporters will blame astrologers: the determinism of a fatalistic worldview. On God's side, it would be like a parent teasing a child: Don't touch this hot oven, you'll burn your hand. But don't worry, because when you touch it... What is the point of the ban? Also, with the first couple. The choice was to place them on probation, the object of which is the development of their moral character. Of course, they failed. However, to think that they have failed, because they had to, will be like a Christian who thinks I better not sin, but when I do, God will forgive me, so it will be good. We are simply not allowed to think that (see Romans 6). If the gospel in the message of the stars was given to Adam even before the Fall, it makes God's original command meaningless to them because their sin was inevitable. Why even command them? Why even try to obey him? The story has already been established. They never had a chance. That would be a terrible blow to their morale. This would seem like bad news for them, not good news. Bullinger may have seen the problem of such determinism of fatalism. Although his GIS theory does not shy away from being caught by its aftermath, he states: These paintings were designed to preserve, expound and perpetuate one first great promise and prophecy of General iii. 15 (after the Fall) that all hope for Man, all hope for Creation was connected with the Gemptor's grings... 8 Adam, having heard this miraculous promise for the first time, repeated it and gave it to his offspring as the most precious legacy (Ibid., p. 27). Bullinger knew The Work of Seys, but it is not clear if such statements Bullinger wanted to refute Seyce's belief that Adam had received the Gospel in the stars before the fall, or if Bullinger was merely an anchor that he believed Adam had said to God before falling for the biblical text given after the fall. For Part 2 of this article, click on the See Everything button below. The confusion of nature with the Bible Another major drawback in GIS theory is its confusion of theological categories of special revelation with general revelation, which leads to the misappropriation of the moral authority of nature. This confusion is evident through the language that GIS proponents use, such as when Bullinger writes that heavens prophesize God's purposes and advice (Ibid., p. 6), or when Seys writes that the Magi could never understand how they did, how to find Jesus, if it was not associated with the stars of some evangelizing prophecies and promises they could read, and are believed to be from God (Seiss, p. 12). The inappropriate moral authority of nature is also illustrated when Fleming speaks of the prophetic plan of the twelve signs (Fleming, p. 30) and when Hickey p. 10 states: The reason God placed stars and planets in heaven is to reveal the knowledge of His Son, Jesus Christ. GIS teachers, here, make a common revelation (nature) function as a special revelation (God's redemptive intervention through word and deed in history, especially in Christ and the Bible). Although the general revelation gives some knowledge of the existence, attributes, and law of God, and therefore has some moral authority (Roman 1:19- 21; 2:14-15), it does not reveal anything about incarnation or salvation. The Bible is a source of power for this. As has often been said, nature reveals enough to condemn you. By placing God's prophetic testimony in the stars, GIS diminishes the meaning and necessity of a special, protrusial revelation, that is, the Bible. Ironically, the first part of Psalm 19 is a favorite proof of the text of GIS advocating for the nature of the granting of special revelation, and yet the main purpose of the psalm is to clarify and distinguish between the functions of general and special revelation. The psalm is divided into two parts (vv. 1-6; vv. 7-14), with each part describing the source for acquiring a certain kind of knowledge about God. In the first part it is said that people receive tacit knowledge of God by withdrawing from the created order. The order and design of this natural witness of the sun, moon and sky points to the Creator. The first part of Psalm 19 thus implies a general revelation in which the visible things of creation are declared (p. 19:1) of God's glory and the work of hand. For the psalmist, this is so obviously the ubiquitous speech that it is here that the words and voices that go out are out everywhere in the world (vv.2-4). But this is not a description of prophetic or even protivative revelation through nature. He just uses a literary device, a figure of speech - nature is awesome to show the power of communication. If someone says: Time speaks, and it can speak louder than words, no one thinks that time actually speaks. It's a figure of speech, but you get the message. This is the second part of the psalm, which shows where the special revelation of God's salvation is: the law of the Lord, that is, the written Word of God. in particular. It is the law of the Lord that is perfect (v. 7) that transforms (v. 7; kjv), which makes the wise (v. 7) giving joy and light (v. 8), and so on. Therefore, the psalm teaches that from the natural world people receive the silent knowledge of the Creator, and from the written Word find help for their souls -- ultimately, the gospel. salvation, the gospel. There is no evidence anywhere in Scripture to suggest a hidden or overlooked propositional, moral revelation in the stars, or in any other objects of nature. By placing God's prophetic testimony in the stars, GIS diminishes the meaning and necessity of a special, protrusial revelation, that is, the Bible. Signs of the time? Another major problem with GIS relates to its proponents' interpretation of Genesis 1:14, which is another key proof of the text used to justify the theory. Supporters explain that the Hebrew word Ovt, translated signs into Genesis 1:14, is a reference, if not a direct reference, to what we today call the signs of the zodiac. Interpreting Genesis 1:14 in a manner typical of GIS supporters, Fleming writes, Signs were supposed to point to prophetic events, and times should have indicated the time pertaining to the signs. Thus, great prophetic events were predicted in God's eternal plan. These events were associated with the great drama of redemption... With these star signs, man had to constantly remind us that what God promised in hearing our first parents would surely happen (Fleming, p. 17-18). The words Ovt and a kind of synonym, m'ph?t, are the two most commonly used words for sign and signs in the Old Testament. However, nowhere, even in Genesis 1:14 use of ''wth, these words have ever been used as a reference, direct or indirect, to constellations or stellar meanings. 9 Neither their main root,' it is. I've got many other uses, for example, to describe a sign (General 4:15, Cain; The Expelry of the Devil 12:13, blood on the door post); Standard (Num. 2:2; tribal warrant officer); confirmation of the prophetic word (1 Sam. 2:34; Isa. 37:37), prophetic symbol adopted (Isa. 20:3; Ezek. 4:1-3; 12:6; 24:24-27); and direct divine intervention (1 Kings 13:3-5). An interesting feature of 'th and m't is that their meanings depend to a large extent on their biblical contexts, and they are quite unmistakably laid out, as in previous quotes, so there should be no error. Another example of the use of context is signs reminding people of the significant divine actions of the past and the special covenants set by God with them, such as rainbow and circumcision (General 9:12; 17:11), or eating bread without gift (Exo. 13:7-9) or consecration of the firstborn (Exod. 13:15- 16). Saturday, which clearly has nothing to do with stars or other celestial bodies, is even referred to in the Torah as off. it's easy to imagine the Bible's rather superficial attitude to the stars here as a kind of slap in the face to the all-encompassing use of Babylonian stars The meaning of ovt is clear in Genesis 1:14-18, and it does not connect the text with the meanings of the constellation. It refers primarily to the sun and the moon as bodies of light, which are dividing signs for day and night. After all, it's a story of creation, so one would expect some indications of how such significant phenomena as day and night are regulated. The stars of Verse 16, which GIS theory makes the main focus, are quite younger to this basic meaning, so they seem to be stuck in the background as a rather insignificant element, almost like an afterthought - worth mentioning, but not worthy of attention the text pays attention to the creation of light, sun, moon, water, earth, fish, birds, animals and so on. If we consider the Babylonian context in which the text is located, it is easy to imagine the Rather Superficial Attitude of the Bible to the Stars here as a kind of slap in the face to the all-encompassing use of the stars by the Babylonians. It is possible that GIS proponents overlook the basic meaning, because today we use the English word signs for the zodiac and constellation. If Hebrew in Genesis 1:14 were to offer a kind of prophetic message written in the stars, and its consequences, we would expect to see a word like '?d't, or one of its derivatives used (p. in niv, Gen. 43:3; The Devil's Banishing 21:29; 1 Kings 2:42; Neh. 13:15, 2. But it never happens. The missing link of the Scholarship Related Issue is the missing link of the Hebrew scholarship. True, we have many scriptures that show that ancient Israel sometimes astrologically turned to the stars for guidance and divination, although Moses warned them not to do so (Deut. 18:9-13). But it's not up for discussion here. The GIS theory would have gained some credibility if Adam's generational Jewish patriarchs had carried a tradition that taught them versions of the GIS theory about the Messiah the Redeemer's gay in the future. But Dr. Edward Goldman, a rabbi professor at the College of the Jewish Union (Cincinnati), doesn't buy it. There is no Jewish literature, confirming the existence of the ancient Israeli theory of GIS. Although there were several scientific references in the rabbinical literature from time to time to astrological symbols, Dr. Goldman told me, they were probably drawn from the Hellenistic world that surrounded them, and rabbinical Judaism had very little account of such things as astrological symbolism. The rabbis point out that spending time with such things is really a waste of time. Even in Midrash and in mystical traditions, no one finds an understanding of stars and constellations as you imagined it for me. 10 The atonement of the real distortion Nature distortion is also significant. Believing that astrologers and other pagan mythologies forged the original and meaning stars, GIS supporters want to restore, or untold, true meaning. They worked hard to do this and then develop and use their GIS theory as an apologetic tool. It is possible to appreciate the huge amount of effort and sincerity that went into this work. However, the actual distortion is not a fake of the original true meanings of the constellation. The distortion lies in the fact that astrologers impose a mythological meaning and, as is implied, spiritual and moral authority on simple natural objects (stars and planets) that they do not have an analogy not so far from us can help illustrate this moment. Take the palm of your hand - a natural object designed for perfectly natural use; that is, I can use my hand to shake my hand, or lift the food to the mouth, or turn the ignition key to start the car ... Or use tea leaves to make a hot drink. There are, then, normal or proper use of these things. But what if the fortune teller says, Let me read your future from your palm or from these tea leaves? If I allow a man that, then the proper use of these natural objects falls into the form of idolatry, because they are superimposed with meaning and power that God never intended. Another common example today is the use of crystals. Many years ago crystals were naturally used in radios, and today they are used in chemistry, electronics and photography. A few years ago, my wife and I discovered our own natural use. Hanging from our kitchen window are a few Swarovski crystals, so we can see colorful rainbow designs made by the morning sun as it shines through the crystals in our kitchen. Thus, there is a natural or correct use of crystals. It would be a very different story if my wife and I believed, as some people do, that these stones have a spiritual or mystical meaning that influences (has some kind of power over) our lives. Just like the stars. There is a proper (non-positive) way in which stars can be known or used, for example, for the natural revelation of God's knowledge, or in the science of astronomy to help identify tides, eclipses, the good season, and so on. In addition, just as people did with palm trees, tea leaves, crystals and many other objects of nature, astrologers distorted the natural use of stars, to insent on them mythological meaning and spiritual and moral authority. This is a real distortion. This is how the message, the natural message of the stars, was falsified. The famous unknown story presents GIS supporters with many other problems that their theory has not been able to sufficiently solve, such as (1) surrounding the origin of the constellations, (2) its proponents of dependence are largely Babylonian, Greek and Roman zodiacs, and (3) who the Magi were, and what was a sign sign Followed. In addition, many of the myths surrounding the stars are so lost in antiquity that it is impossible to determine with any fidelity what pagan meanings they may once have. However, proponents even bring up lost values (to create their interpretation pattern) as authoritatively as they do known pagan values. And we did not even discuss the consequences of their dependence on the pagan authorities. For example, as everyone knows, astrologers use Aries as the starting point of the zodiac and Pisces as the end. But this mythology of the beginning and the end is completely wrong to support the course of history that the theory of GIS claims to advance. To circumvent this discrepancy between theory and history, GIS proponents begin and end their zodiac, where mythology more supports their interpretation; that is, with Virgo and Leo. Why? Incredibly, appealing to pagan power sources like Bullinger (p. 20-22) and Seys (p. 27.) the lawyer use the Sphinx because it is a figure with a woman's head (Virgo, a virgin) and the body of a lion (Leo)! Well good. This kind of evil one ends up landing when persevering to get around the cherub who guards the entrance to Eden with his flaming sword. (Charles Stromer is the author of several books, including What Your Horoscope Doesn't Tell You, the Gospel and New Spirituality, and America's fascination with astrology, which includes a comprehensive application critical of GIS theory.) Copyright. Permission to reprint is required. Comment to article here 1 2 View All All

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