DOCSLIB.ORG

Christological Insights in Jacob of Serugh's Typology As Reflected in His Memre

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Christological Insights in Jacob of Serugh's Typology As Reflected in His Memre CHRISTOLOGICAL INSIGHTS IN JACOB OF SERUGH'S TYPOLOGY AS REFLECTED IN HIS MEMRE Jacob of Serugh († 521) lived during a period of intense Christological controversy. Born around the year of the council of Chalcedon (451), he was to witness the painful division that followed. The Chalcedonians, who supported the Antiochian “in two natures” Christology, accused their opponents of being Eutychians and Monophysites1. The non- Chalcedonians, influenced by Alexandrian Christology, maintained the Cyrillian formula of “one incarnate nature”. They insisted that once the union of natures takes place, it is impossible to speak of two natures in Christ2. They were ready to accept the formula “from two natures”. The insistence that no change occurred in Christ in the incarnation can be con- sidered as one of the bases of non-Chalcedonian Christology3. This asser- tion was considered as a denial of the real humanity in Christ, by their enemies4. Even though modern research and ecumenical dialogues have shown that these two positions are not irreconcilable5, to the contempo- * The study is based on the metrical homilies (memre) of Jacob. The enormity of homi- lies attributed to Jacob and the problem of their authenticity have forced me to make a se- lection of homilies from nearly 250 of them, which are already published. As the work is on the types of Christ, I have considered only those homilies dealing with Old Testament themes. Out of them, I have chosen fifty which are typologically important and which ap- pear as authentic. The authenticity of eleven homilies published by M. ALBERT, Jacques de Saroug: Homélies contre les Juifs (PO, 38/1), Paris, 1976, and K. ALWAN, Jacques de Saroug: Quatre homélies métriques sur la création, 2 vols. (CSCO, 508-509; Syr. 214- 215), Louvain, 1989, was taken for granted as the editors themselves have solved the prob- lem. To determine the authenticity of the remaining ones published by P. BEDJAN, Homiliae selectae Mar Jacobi Sarugensis, 5 vols, Paris – Leipzig, 1905-1910, the results of some modern researches have been used by J.G. BLUM, Zum Bau von Abschnitten in Memre von Jakob von Sarug, in III Symposium Syriacum 1980 (OCA, 221), Rome, 1983, pp. 307-321, and by M. ALBERT, La langue syriaque: Remarques stylistiques, in Parole de l'Orient 13, 1986, 225-248, side by side with some criteria developed by the author himself. The scope of this article does not permit me to describe those criteria or to enlist the selected homilies. This article is an extract from my doctoral thesis presented at the “Université catholique de Louvain-la-Neuve”. I thank Prof. P. Bogaert and A. Schmidt, my promoters, and the organization “Solidarité Orient”, Bruxelles, and its director Prof. J.M. van Cangh, for pro- viding the financial help necessary to complete this work. 1. The use of the term “Monophysites” for the non-Chalcedonians has been avoided because it assumes that they denied the human nature of Christ. Modern research has shown that this assumption is incorrect. See below, n. 5. 2. J. LEBON, Le monophysisme sévérien, Louvain, 1909, pp. 178-179. 3. P. KRÜGER, Zur Problematik des Memra über den Glauben des Jakob von Serugh, in Ostkirchliche Studien 23 (1974) 188-196, p. 194. Becoming without change was a notion dear to Philoxenos of Mabbog. See below pp. 57, 58. 4. Jacob of Serugh was also unjustly accused of Monophysism by P. Krüger. See be- low, pp. 51, 59. 5. A. de Halleux, for example, has shown that Philoxenus of Mabbog never denied the humanity of Christ (Philoxène de Mabbog: sa vie, ses écrits, sa théologie, Louvain, 1963, CHRISTOLOGICAL INSIGHTS IN JACOB OF SERUGH'S TYPOLOGY 47 rary ecclesiastical leaders, certain words and expressions were very im- portant. The changing policies of Roman emperors added more fuel to this burning theological dispute. The emperors shifted religious policies as the situation demanded6. Jacob lived and wrote during the periods of Anastasius I (491-518), a staunch non-Chalcedonian, and Justin I (518- 527), who favoured the opposite side. In such a tumultuous situation it was difficult for a Church leader not to identify himself with one of these groups and Jacob's adherence to either of the two sides (Chalcedonian or non-Chalcedonian) was a disputed question. Each of the Christian de- nominations in Asia, except the “Nestorians”, claimed his allegiance to its side. After years of intense research and discussion among theolo- gians, the question of Jacob's adherence is now considered settled. Re- searchers agree that he was a non-Chalcedonian and remained such until his death7. We do not intend to reopen the discussion. The aim of the present work is different. Jacob is more renowned as a poet, a pastor, than as a theologian en- gaged in controversies8. The deep meanings of terms like hypostasis, physis and prosopon were not subjects of his concern. He tried rather to contemplate the incarnation as a mystery. It is true that he treated Christology in a more systematic manner in his letters9, but his thoughts about Christ's incarnation also lie hidden in the types of Christ and other images he exposes in his metrical homilies (memre). These Christo- logically important images are usually brought out while commenting the Bible, the reason why B.M.B. Sony has remarked that “Jacques (est) un exégète dont le but principal est christologique”10. A failure to understand p. 514). The two families of Orthodox Churches have mutually accepted that “despite fif- teen centuries of formal separation, both families of Churches have preserved the same Orthodox faith”; cf. T. FITZGERALD, Towards the Reestablishment of Full Communion: The Orthodox-Orthodox Oriental Dialogue, in Greek Orthodox Theological Review 36 (1991) 169-182, p. 174. 6. For details see T. KOLLAMPARAMPIL, Jacob of Serugh: Select Festal Homilies, Rome-Bangalore, 1997, pp. 6-8. 7. J.S. ASSEMANI, Bibliotheca Orientalis, 3 vols., New York, reprint 1975 (I, pp. 290- 299); J.B. ABBELOOS, De vita et scriptis sancti Jacobi Batnarum Sarugi in Mesopotamia episcopi, Louvain, 1867, pp. 146-185; and P. PEETERS, Jacques de Saroug appartient-il à la secte monophysite?, in Analecta Bollandiana 66 (1948) 134-198, tried to prove that Jacob was a Chalcedonian or at least became one towards the end of his life. P. MARTIN, Un évèque-poète au Vème et au VIème siècles ou Jacques de Saroug, sa vie, son temps, ses œuvres, ses croyances, in Revue des sciences ecclésiastiques 4/4 (1876) 309-352, 385-419, had already questioned this view. But it was T. JANSMA, Encore le Credo de Jacques de Saroug: Nouvelles recherches sur l'argument historique concernant son orthodoxie, in L'Orient Syrien 10 (1965) 75-88, 193-236, 331-370, 475-510, who finally asserted that Jacob never had Chalcedonian tendencies. 8. He always strove to avoid controversies. It was only when forced by the monks of Mar Basus that he gave an official declaration of faith. JANSMA, Encore le Credo, p. 355. 9. Iacobus Sarugensis, Epistulae quotquot supersunt, ed. G. OLINDER (CSCO, 110; Syr., 57), Louvain, 1937. A French translation is soon to appear. 10. B.M.B. SONY, La méthode exégétique de Jacques de Saroug, in Parole de l'Orient 9 (1979-80) 67-103, p. 103. In spite of this remark, Sony has not studied Jacob's typology from a Christological angle. He has mainly tried to expose Jacob's exegetical method; ty- pology does not receive the merit it deserves (pp. 92-103). He mentions that Jacob's Christological position is Cyrillian (p. 90) but does not substantiate his argument. 48 J.A. KONAT the symbolism of Jacob will be a serious handicap to anyone studying his Christology – a mistake R. Chesnut made11. The present study is an en- deavour to bring to light the importance of Christological insights inher- ent in Jacob's typology. Without categorizing his thoughts in accordance with any philosophical or theological system, we will begin by analysing the affirmations made about Christ and the titles attributed to him. I. AFFIRMATION OF CHRIST'S DIVINITY Nobody has yet accused Jacob of having denied Christ's divinity. He is reproached by certain scholars for having emphasized the point too much12. “God from God” ( ), “of the same essence” ( )13, “the hidden one in God” ( )14, “of the same nature” ( ), “not less than the Begetter in anything” ( )15, “having the same status in the God- head” ( )16, etc. are some of the expressions used to show Christ's relation to God the Father. But the most important and frequently used phrase is “Son of God” ( ). God Himself has announced that Jesus is His Son and the proclamations of the proph- ets are in line with it. If God is Father He should have a Son, says Jacob17. The belief that Jesus is the Son of God is central to his Christology. Not only is Christ the Son of God, but He is the “unique Son” ( ), “the beloved Son” ( )18. He stresses the uniqueness of Christ to the extent of removing all doubts about the existence of another son19. What Jacob reproaches mainly in the Jews is their inability to realize the divinity of Christ. Our author reveals Christ's divinity first of all by trying to define the resemblance of the Son to the Father. To make this affirmation more ef- fective, he brings in his favourite interpretative technique-typology. It is in Seth, the son of Adam, that the type of Christ's resemblance to the Fa- ther is pictured. Seth resembled () his father, says the book of Gen- esis (5,3). This resemblance was of an unmatched perfection, says our author.
Load more

Recommended publications
  • Old Testament Order of Prophets
    Old Testament Order Of Prophets Dislikable Simone still warbling: numbing and hilar Sansone depopulating quite week but immerse her alwaysthrust deliberatively. dippiest and sugar-caneHiro weep landward when discovers if ingrained some Saunder Neanderthaloid unravelling very or oftener finalizing. and Is sillily? Martino And trapped inside, is the center of prophets and the terms of angels actually did not store any time in making them The prophets also commanded the neighboring nations to live in peace with Israel and Judah. The people are very easygoing and weak in the practice of their faith. They have said it places around easter time to threaten judgment oracles tend to take us we live in chronological positions in a great fish. The prophet describes a series of calamities which will precede it; these include the locust plague. Theologically it portrays a cell in intimate relationship with the natural caution that. The band Testament books of the prophets do not appear white the Bible in chronological order instead and are featured in issue of size Prophets such as Isaiah. Brief sight Of Roman History from Her Dawn if the First Punic War. He embodies the word of God. Twelve minor prophets of coming of elijah the volume on those big messages had formerly promised hope and enter and god leads those that, search the testament prophets? Habakkuk: Habakkuk covered a lot of ground in such a short book. You can get answers to your questions about the Faith by listening to our Podcasts like Catholic Answers Live or The Counsel of Trent. Forschungen zum Alten Testament.
    [Show full text]
  • I Gave up on the Bible Because I Think That God Loves Everyone, but the Bible Is All About God Only Caring About One Particular Group Or Tribe.”
    You Can Run But You Can’t Hide July 9, 2017 Genesis 28 :10 -19 Pastor Roger Barkley Maybe you’ve heard someone say something like this: “I gave up on the Bible because I think that God loves everyone, but the Bible is all about God only caring about one particular group or tribe.” It’s possible to read a lot of the texts that way, but there is so much more going on in those pages. For example, there’s a little hidden gem - it’s only four verses long – that’s buried in the middle of the Abraham narrative we’ve been following for the past couple of weeks. It happens sometime after his nephew Lot had settled east of the Dead Sea. There had been an invasion by some neighboring kings who looted the cities of Sodom, Zoar and Gomorrah and carried away some of their residents, including Lot. When Abraham got wind of this, he gathered a band of 318 trained fighters and rescued Lot and returned the loot that had been pillaged. As Abraham was returning home, he was approached by someone we’d not met, and whom we will never hear from again. Genesis 14:18-20 And King Melchizedek of Salem brought out bread and wine; By the way, Salem most likely was a small town upon which Jerusalem was later built. Now pay attention here: He (that’s King Melchizedek) was priest of God Most High. He blessed him and said, “Blessed be Abram by God Most High, maker of heaven and earth; and blessed be God Most High, who has delivered your enemies into your hand!” And Abram gave him one-tenth of everything.
    [Show full text]
  • Gateway to the Syriac Saints: a Database Project Jeanne-Nicole Mellon Saint-Laurent Marquette University, [email protected]
    Marquette University e-Publications@Marquette Theology Faculty Research and Publications Theology, Department of 1-1-2016 Gateway to the Syriac Saints: A Database Project Jeanne-Nicole Mellon Saint-Laurent Marquette University, [email protected] Published version. Journal of Religion, Media and Digital Culture, Vol. 5, No. 1 (2016): 183-204. Permalink. © 2016 St. John's College. Used with permission. 183 http://jrmdc.com Gateway to the Syriac Saints: A Database Project Jeanne-Nicole Mellon Saint-Laurent Marquette University, USA Contact: [email protected] Keywords: Syriac; hagiography; late antiquity; saints; manuscripts; digital humanities; theology; religious studies; history Abstract: This article describes The Gateway to the Syriac Saints, a database project developed by the Syriac Reference Portal (www.syriaca.org). It is a research tool for the study of Syriac saints and hagiographic texts. The Gateway to the Syriac Saints is a two-volume database: 1) Qadishe and 2) Bibliotheca Hagiographica Syriaca Electronica (BHSE). Hagiography, the lives of the saints, is a multiform genre. It contains elements of myth, history, biblical exegesis, romance, and theology. The production of saints’ lives blossomed in late antiquity alongside the growth of the cult of the saints. Scholars have attended to hagiographic traditions in Greek and Latin, but many scholars have yet to Journal of Religion, Media and Digital Culture Volume 5, Issue 1 (2016) https://jrmdc.com 184 discover the richness of Syriac hagiographic literature: the stories, homilies, and hymns on the saints that Christians of the Middle East told and preserved. It is our hope that our database will give scholars and students increased access to these traditions to generate new scholarship.
    [Show full text]
  • Ancient Syriac Sources on Mary's Role As Intercessor
    Syriac Sources C ORNELIA HORN Ancient Syriac Sources on Mary’s Role as Intercessor INTRODUCTION Mariology is an aspect of theological inquiry and a subdiscipline of Christian dogma, to the study of which the Syriac tradition is able to make a solid contribution.1 Ideas and thoughts about Mary and her relevance in the history of Christianity are well represented and beautifully developed in texts written in Syriac, beginning already in ancient Christianity.2 The fourth- and fifth-century poets Ephraem the Syrian and Jacob of Serugh, for example, composed numerous stunning lines of reflective meditations on Mary’s role in the life of Christ. Over the course of the twentieth century, a respectable number of scholars with specialist expertise in Syriac studies, including Ignacio Ortiz de Urbina, Edmund Beck, and Sebastian Brock, have dedicated remarkable efforts to studying and making available to a modern audience through editions and translations important ancient sources that speak of Jesus’ mother in the Syriac language.3 Dominant themes in ancient Syriac mariology that have been highlighted in scholarly studies are Mary’s moth- erhood of the Son of God, her virginity, humility, reception of God’s mercy, purity, and any traces one might be able to identify of Mary being active in the work of salvation or reconciling human beings with God. The theme mentioned last is related to Mary’s role as intercessor. Yet if one defines intercession more narrowly and precise- ly as the activity of a person who intervenes with God for the needs and concerns of human beings and other creatures primarily through prayer,4 Mary’s role as intercessor as featured in early Christian texts in Syriac is not a topic that has been singled out for much sustained attention.
    [Show full text]
  • Unsolved Mysteries of the Bible Lesson 6 Bellevue Church of Christ April 24, 2019
    Unsolved Mysteries of the Bible Lesson 6 Bellevue Church of Christ April 24, 2019 Lesson 6 – Where Did Melchizedek Come From? Background (Gen 14:18-20; Ps 110:4; Heb 5:6; 6:19-20; 7:1-28) Genesis 14:18–20 (ESV) 18 And Melchizedek king of Salem brought out bread and wine. (He was priest of God Most High.) 19 And he blessed him and said, “Blessed be Abram by God Most High, Possessor of heaven and earth; 20 and blessed be God Most High, who has delivered your enemies into your hand!” And Abram gave him a tenth of everything. Why is this unsolved? Melchizedek appears and disappears suddenly, with nothing said about his birth or death, ancestry or descent, in a manner which declares his superiority to Abram and, by implication, to the Aaronic priesthood descended from Abram. Items of Note 1. His Name (Gen 14:18; Heb 7:1-3) 5. His Receiving (Gen 14:20) -Received a “tithe” or tenth of everything ( קֶדֶצ־יִכְּלַמ ) King of Righteousness- from Abram (Heb 7:1-10) -Literally “My king is right” -What does this imply about his relationship -Rom 3:21-26 to Abram? 2. His Offices (Gen 14:18; Heb 7:1-28) 6. His Predecessor (Heb 7:1-3) :Peace -Melchizedek = By way of Record = ( םֵלָשׁ ) King of Salem / Salem- *Isa 32:17; Rom 5:1 “without father or mother” -Priest of God -Jesus = Virgin Birth *Isa 7:14; Mat 1:18-25 3. His Location (Gen 14:18; Heb 7:2) Neither received priesthood due to their -Salem = Jerusalem / Throne of David ancestry.
    [Show full text]
  • Melchizedek Or the Secret Doctrine of the Bible by JC Grumbine
    Melchizedek or the Secret Doctrine of the Bible by J.C. Grumbine Melchizedek or the Secret Doctrine of the Bible by J.C. Grumbine Published in 1919 "I will utter things which have been kept secret from the foundation of the world". Matthew 13: 35 CONTENTS INTRODUCTION Lecture 1 Who is Melchizedek? Biblical History. His Office and His Order The Secret Doctrines of the Order. Its Myths, Mysteries, Lecture 2 Symbolisms, Canons, Philosophy The Secret Doctrine on Four Planes of Expression and Lecture 3 Manifestation Lecture 4 The Christ Psychology and Christian Mysticism Lecture 5 The Key - How Applied. Divine Realization and Illumination Page 1 Melchizedek or the Secret Doctrine of the Bible by J.C. Grumbine INTRODUCTION The Bible has been regarded as a sealed book, its mysteries impenetrable, its knowledge unfathomable, its key lost. Even its miracles have been so excluded from scientific research as to be invested with a supernaturalism which forever separated them from the possibility of human understanding and rational interpretation. In the midst of these revolutionary times, it is not strange that theology and institutional Christianity should feel the foundations of their authority slipping from them, and a new, broader and more spiritual thought of man and God taking their places. All this is a part of the general awakening of mankind and has not come about in a day or a year. It grew. It is still growing, because the soul is eternal and justifies and vindicates its own unfoldment. Some see in this new birth of man that annihilation of church and state, but others who are more informed and illumined, realized that the chaff and dross of error are being separated from the wheat and gold of truth and that only the best, and that which is for the highest good of mankind will remain.
    [Show full text]
  • Martyrs, Saints & Prelates of the Syriac Orthodox
    Martyrs, Saints & Prelates of The Syriac Orthodox Church Volume I Fr. K. Mani Rajan, M.Sc., M.Ed., Ph.D. The Travancore Syriac Orthodox Publishers Kottayam - 686 004 Kerala, India. 2007 1 Martyrs, Saints & Prelates of The Syriac Orthodox Church (Volume I) By Fr. K. Mani Rajan, M.Sc., M.Ed., Ph.D. First Edition 2007 Copyright Reserved All rights reserved. No reproduction or translation in whole or part is allowed without written permission from the author. Price Rs. 100.00 U.S. $ 10.00 Typesetting and Cover Design by: M/s Vijaya Book House, M.G.University, Athirampuzha Printed at: Dona Colour Graphs, Kottayam Published By: The Travancore Syriac Orthodox Publishers Kottayam - 686 004 Kerala, India. Phone: +91 481 3100179, +91 94473 15914 E-mail: [email protected] Copies: 1000 2 Contents Preface Apostolic Bull of H. H. Patriarch Abbreviations used 1. St. John, the Baptist .................................................. 2. S t . S t e p h e n , t h e Martyr ................................................................................ 3. St. James, the Disciple ............................................... 4. St. James, the First Archbishop of Jerusalem ............ 5. King Abgar V of Urhoy ................................................ 6. St. Mary, the Mother of God ....................................... 7. St. Peter, the Disciple ................................................. 8. St. Paul, the Disciple .............................................................................. 9. St. Mark, the Evangelist ............................................
    [Show full text]
  • 8-27-17 a Better Way #5 Who Is Melchizedek? Hebrews 6: 19-7:17
    8-27-17 A Better Way #5 Who is Melchizedek? Hebrews 6: 19-7:17 We have this hope as an anchor for the soul, firm and steadfast. It enters the inner sanctuary behind the curtain, 20 where Jesus our forerunner has entered on our behalf. He has become a high priest forever in the order of Melchizedek. 7:1 This Melchizedek was king of Salem and priest of God Most High. He met Abraham returning from the slaughter of the kings and blessed him, 2 and Abraham apportioned to him a tenth of everything. First, his name means “king of righteousness.” Then also, “king of Salem” means “king of peace.” 3 Without father or mother or genealogy, without beginning of days or end of life, like the Son of God, he remains a priest for all time. 4 Consider how great Melchizedek was: Even the patriarch Abraham gave him a tenth of the spoils. 5 Now the Law commands the sons of Levi who become priests to collect a tenth from the people (that is, their brothers), even though they are descended from Abraham. 6 But Melchizedek, who did not trace his descent from Levi, collected a tenth from Abraham and blessed him who had the promises. 7 And indisputably, the lesser is blessed by the greater. 8 In the case of the Levites, mortal men collect the tenth; but in the case of Melchizedek, it is affirmed that he lives on. 9 And so to speak, Levi, who collects the tenth, paid the tenth through Abraham. 10 For when Melchizedek met Abraham, Levi was still in the loin of his ancestor.
    [Show full text]
  • The Pneumatology of Ephrem the Syrian
    Marquette University e-Publications@Marquette Dissertations, Theses, and Professional Dissertations (2009 -) Projects Fire in the Bread, Life in the Body: The Pneumatology of Ephrem the Syrian David Kiger Marquette University Follow this and additional works at: https://epublications.marquette.edu/dissertations_mu Part of the Religion Commons Recommended Citation Kiger, David, "Fire in the Bread, Life in the Body: The Pneumatology of Ephrem the Syrian" (2020). Dissertations (2009 -). 913. https://epublications.marquette.edu/dissertations_mu/913 FIRE IN THE BREAD, LIFE IN THE BODY: THE PNEUMATOLOGY OF EPHREM THE SYRIAN by David Wesley Kiger, B.C.M, B.Th., M.Div. A Dissertation submitted to the Faculty of the Graduate School, Marquette University, in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Milwaukee, Wisconsin May 2020 ABSTRACT FIRE IN THE BREAD, LIFE IN THE BODY: THE PNEUMATOLOGY OF EPHREM THE SYRIAN David Wesley Kiger, B.C.M., B.Th., M.Div. Marquette University, 2020 The fourth century debates about the status and personhood of the Son later expanded to reflections on the status and person of the Holy Spirit. In this dissertation I examine the pneumatology of Ephrem the Syrian, who is often over-looked in discussions about fourth century pneumatology. I argue that Ephrem displays a high pneumatology that fits within the broad contours of the pro-Nicene movement. I begin with a discussion of Ephrem’s Syriac heritage and focus on the themes and language surrounding the Holy Spirit in pre-Nicene Syriac texts. Pre-Nicene Syriac authors speak about the Spirit’s role in liturgical practices, often using feminine or maternal language to describe the Spirit’s work.
    [Show full text]
  • What Is the Sign of Jonah?
    What is the sign of Jonah? Jesus had a very particular way of reading and interpreting scripture. The way Jesus read scripture, all of scripture pointed to and had their focal point in his own life and mission. “… [scriptures] bear witness about me … ” (John 5:39). “Beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself” (Luke 24:27). “… everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled” (Luke 24:44). And his disciples and apostles carried on this method of interpretation, declaring that all the promises of God have their answer and their realisation in Jesus. “From morning till evening [Paul] expounded to them, testifying to the kingdom of God and trying to convince them about Jesus both from the Law of Moses and from the Prophets” (Acts 28:23). “For all the promises of God find their Yes in him” (2 Corinthians 1:20). So when Jesus stood at the Passover table, he held a panoramic view of all the history of Israel converging into the focal point of his own life. Jesus inaugurated the memorial of the new covenant, using symbols that were far older than the Exodus itself. Jesus reached way past the Exodus, past the Egyptian captivity, past the covenant with Abraham, and chose to use the symbols of Melchizedek. The symbols of the new covenant are older than the symbols of the old covenant. In Jesus’ day, rabbis taught that the unleavened bread symbolised redemption from Egypt.1 Redemption means release from slavery.
    [Show full text]
  • Going Deeper Into Christ”**
    Wheelersburg Baptist Church 9/14/08 Brad Brandt Hebrews 7:1-3 “Going Deeper into Christ”** Main Idea: The book of Hebrews enables us to go deeper in our knowledge of Christ. As we begin our study of the seventh chapter of Hebrews, we’ll ponder three lessons. I. Hebrews teaches us about the supremacy of Christ (1:1-5:10). A. He is greater than the angels (chs 1-2). B. He is greater than Moses (ch 3). C. He is greater than any human priest (chs 4-5). II. Hebrews teaches us that we have a lot more to learn about Christ, but may not be ready (5:11-6:20). A. The readers were guilty of lazy hearing (5:11). B. The readers were stuck on the ABCs of God’s Word (5:12-14). C. The readers needed to get involved in the process of spiritual maturity (6:1). III. Hebrews teaches us that we can learn about Christ from Melchizedek (7:1-3). A. Melchizedek was a great king and priest (1a). B. Melchizedek gave a blessing to Abraham (1b). 1. His actions revealed his authority. 2. His actions revealed his recognition of God’s redemptive plan. C. Melchizedek received a tenth from Abraham (2). 1. Words can be cheap. 2. Giving is a way to show respect and appreciation. D. Melchizedek makes us think about the Son of God (3). 1. You can’t explain him fully. 2. You can approach God through Him. 3. You must accept him by faith. Take Inventory: How well do you know Christ? 1.
    [Show full text]
  • The Legend of the Seven Sleepers of Ephesus in Syriac and Arab Sources – a Comparative Study
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Analecta Cracoviensia ORIENTALIA CHRISTIANA CRACOVIENSIA 2 (2010) Bartłomiej Grysa Adam Mickiewicz University in Poznań The Legend of the Seven Sleepers of Ephesus in Syriac and Arab sources – a comparative study The Legend of the Seven Sleepers of Ephesus, in the Syriac tradition known as Aḥē Dmīḥē or Ṭalyē d-Efesōs, in Arabic as Ahl al-Kahf or Aṣḥāb al-Kahf, is one of many examples of borrowings from the Christian tradition made by the Muslim one and above all by the Koran. In the region where Islam evolved in the beginning, there was a population professing Judaism and Christianity. Judaism was professed by ca. 1 per cent of the population of the Arabian Peninsula. Christianity, for its part, was professed by ca. 10 per cent.1 Thus Mohammed had an easy access to the monotheistic religious ideas that existed on the Arabian Peninsula. The Muslim tradition maintains that one of the first questions Jews asked Muhammad, when he came to Medina, concerned exactly the Seven Sleepers.2 Finding the influence of the Jewish tradition on the emergence of a Muslim version of the legend, however, seems unlikely. The text of Ibn ‘Abbās, a cousin of Mohammed, one of the first exegetes of the Koran, sheds some light on it. Ibn ‘Abbās reported that one of the Brothers descended to Ephesus after their awakening and after sleeping more than 300 years he pointed to the house where he claimed to live, thus proving his Ephesian origin to a local ruler.
    [Show full text]