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Vergil's Nisus and the Language of Self-Sacrifice In
Vergil’s Nisus and the Language of Self-Sacrifice in Paradise Lost LEAH WHITTINGTON Princeton University When the Son of God offers to die for mankind in book 3 of Paradise Lost (1667), readers who have been tempted to join the devil’s party for the first two books of the poem confront an unsettling dramatic scene: the assembly in heaven is staged as a mirror image of the demonic council at Pandemonium. The listening host suddenly grows quiet, and a solitary hero figure emerges out of the silence to take on the burden of raising the collective fortune. Placed beside the Son’s promise to atone for man’s sin with his death, Satan’s exploratory mission to earth comes into focus as a fallen reflection of self-sacrifice, a self-aggrandiz- ing perversion of the poem’s heroic ideal now articulated in the Son. This moment of internal self-reference has often been identified as part of Milton’s didactic strategy to confront the reader with proof of his own fallenness,1 but it is less often recognized that the Son’s speech to the angelic host makes use of an allusion that gives it a central place in the story of Milton’s engagement with classical epic.2 When the Son 1. See Stanley Fish, Surprised by Sin (Berkeley: University of California Press, 1971). Fish famously argues that the heroic portrayal of Satan is part of a larger narrative strategy by which Milton provokes the reader ‘‘with evidence of his corruption’’ and forces him ‘‘to refine his perceptions so that his understanding will be once more proportionable to truth’’ (xiii). -
Romans 8:1 Commentary
Romans 8:1 Commentary PREVIOUS NEXT Click chart to enlarge Chart from recommended resource Jensen's Survey of the NT - used by permission Romans Overview Chart - Charles Swindoll Source: Dr David Cooper Click to Enlarge ROMANS ROAD to RIGHTEOUSNESS Romans 1:18-3:20 Romans 3:21-5:21 Romans 6:1-8:39 Romans 9:1-11:36 Romans 12:1-16:27 SIN SALVATION SANCTIFICATION SOVEREIGNTY SERVICE NEED WAY LIFE SCOPE SERVICE FOR OF OF OF OF SALVATION SALVATION SALVATION SALVATION SALVATION God's Holiness God's Grace God's Power God's Sovereignty Gods Glory In In In In The Condemning Justifying Sanctifying Saving Object of Sin Sinners Believers Jew and Gentile Service Deadliness Design Demonstration of Salvation of Sin of Grace Power Given Promises Fulfilled Paths Pursued Righteousness Righteousness Righteousness Righteousness Righteousness Needed Credited Demonstrated Restored to Israel Applied God's Righteousness God's Righteousness God's Righteousness God's Righteousness God's Righteousness IN LAW IMPUTED OBEYED IN ELECTION DISPLAYED Slaves to Sin Slaves to God Slaves Serving God Doctrine Duty Life by Faith Service by Faith Modified from Irving L. Jensen's chart above R Ruin (Romans 1:17 – 3:20) – The utter sinfulness of humanity O Offer (Romans 3:21-31) – God’s offer of justification by grace M Model (Romans 4:1-25) – Abraham as a model for saving faith A Access (Romans 5:1-11) – The benefits of justification N New Adam (Romans 5:12-21) – We are children of two “Adams” S Struggle w/ Sin (Romans 6:1-8:39) Struggle, sanctification, and victory Romans 8:1 Therefore there is now no condemnation for those who are in Christ Jesus. -
Authorship of Acts
AUTHORSHIP OF ACTS Like all Scripture, the book of Acts was inspired by the Holy Spirit. But its divine inspiration should not lead us to diminish our attention to its human authors. The Holy Spirit kept the original writings of Scripture free from error, but he still employed the personalities, backgrounds and intentions of its human writers. Acts has traditionally been attributed to Luke, the author of the third gospel. But neither the third gospel nor the book of Acts specifically mentions the name of the author. So, we should look at the reasons for affirming the traditional view of Luke's authorship. We will explore the authorship of Acts from three perspectives. First, we will compare Acts with the Gospel of Luke. Second, we will examine early church history and its witness concerning Luke's authorship. And third, we will look briefly at other aspects of the New Testament that indicate that Luke wrote these books. Let's turn first to what we can learn about the authorship of Acts from the Gospel of Luke. Gospel of Luke When we compare the book of Acts with the third gospel, two types of evidence emerge that strongly suggest one person wrote both books. On the one hand, there is explicit information stated directly in both books that points in this direction. On the other hand, there is also implicit evidence from the style and content of these books. Let's begin with the explicit evidence that indicates a common author for both books. Explicit In Acts 1:1, the prologue of the book of Acts, we read these words: In my former book, Theophilus, I wrote about all that Jesus began to do and to teach (Acts 1:1). -
Acts of the Apostles Bible Study Lesson # 1 “What Is the Role of the Holy Spirit in the Church?”
Acts of the Apostles Bible Study Lesson # 1 “What is the role of the Holy Spirit in the Church?” Introduction The gospel writer Luke in his second volume, called “The Acts of the Apostles” or simply “Acts,” is giving Theophilus an account of the birth of the Church, how it organized and solved its problems, and its subsequent spreading of the good news of Jesus Christ following his ascension. Luke makes it clear that the Church did not start on account of any human endeavor but by the power of the Holy Spirit that Jesus promised to give. Because of the power of the Holy Spirit, the Church became an agent for change, bore witness to the faith and became a radically unique and diverse community. From Jerusalem at Pentecost, the Holy Spirit enabled the Church to spread to Syria, Asia, Europe and Africa. The Holy Spirit also took a wide range of people, from a Galilean fisherman to a learned scholar, to cities and towns throughout the Roman Empire to preach the good news, heal, teach and demonstrate God’s love. Despite the apostle’s imprisonment and beatings, and an occasional riot, the band of faithful managed to grow in spite of their persecution. The growth of the Church Luke credits to the guiding work of the Holy Spirit that cannot be bottled or contained. Women, children, Jews and Gentiles were coming together into a new sense of community and purpose through the common experience of encountering the transformative power of Jesus Christ. This bible study is produced to not only help the faithful understand God’s plan for the expansion of the Church but to challenge individual Christians as well as faith communities to seek to understand what God is asking them to do in light of God’s current movement of the Holy Spirit. -
One Ethiopian Eunuch Is Not the End of the World: the Narrative Function of Acts 8:26–40*
ONE ETHIOPIAN EUNUCH IS NOT THE END OF THE WORLD: THE NARRATIVE FUNCTION OF ACTS 8:26–40* Curt Niccum Over the last century appreciation for the story of the Ethiopian eunuch (Acts 8:26–40) has increased, although not at the same rate as Ethiopic Enoch. When modern interpreters began viewing the Book of Acts as a collection of roughly chronological vignettes, attention to the eunuch’s conversion centered on its minor contribution to the history of Christianity’s early expansion. As scholars turned to more literary approaches, the pericope’s perceived value rose because its indepen- dence from the surrounding narrative marked it as a source. Originally a Hellenistic Christian tale about the first Gentile convert, Luke poorly edited and purposely diluted its content in order to maintain Petrine primacy with the competing Cornelius story, which he favored.1 With the advent of narrative criticism, interest grew in the story’s contribu- tion to the overall message of Acts.2 Liberationist readings now have arguably given the passage its greatest prominence to date.3 At every stage in this development interpreters have associated the Ethiopian eunuch with Jesus’ statement in Acts 1:8, “You will be my witnesses in Jerusalem and in all Judea and Samaria, and even to the end of the earth.” As a result, even though the story’s stock has appreciated, the verdict about its message has basically remained the same. Luke composed, incorporated, or edited this event to reveal “the * I am grateful to Jim for the hours spent reading 1 Enoch with me, his careful reading of a technical dissertation, and his critical, editorial eye. -
1 Ted Kirnbauer Romans 16 9/2/18 Chapter 16 Is Paul's Conclusion To
1 Ted Kirnbauer Romans 16 9/2/18 Chapter 16 is Paul’s conclusion to this great letter and his personal greetings and commendations to individuals he knows in Rome. Many in this list of names are only mentioned here, but even this teaches us many things about the infant church and culture into which it was born. In chapter 15 Paul had spoken of a mutual indebtedness among believers. The Gentiles were indebted to the Jewish believers for the salvation they enjoyed, so they gave a financial gift to help the Jewish Christians in Rome who were destitute (15:27). By receiving the gift, the Jews would then be indebted to the Gentile believers for their help. This is part of the beauty of the church. The church is a gathering of people who depend on one another. In Romans 15:5–7 Paul said, “May the God who gives perseverance and encouragement grant you to be of the same mind with one another according to Christ Jesus, so that with one accord you may with one voice glorify the God and Father of our Lord Jesus Christ. Therefore, accept one another, just as Christ also accepted us to the glory of God.” In Romans 16, this theme is applied to specific individuals. In this passage, Paul mentions 26 individuals, two families, and possibly three house churches (it is unclear what “those of Aristobulus” [16:10] and “those of Narcissus” [16:11] refer to. Although most translations insert the words, “of the household of” or “of the family of,” those additions are not present in the original Greek. -
Romans 7: an Old Covenant Struggle Seen Through New Covenant Eyes
MSJ 30/2 (Fall 2019) 277–302 ROMANS 7: AN OLD COVENANT STRUGGLE SEEN THROUGH NEW COVENANT EYES Jay Street, ThM The Master’s Seminary Romans 7 is possibly one of the most cherished texts in church history. But it is also one of the most controversial passages in Scripture. Many resonate with Paul’s ambivalence and insist that Paul is speaking about the Christian’s daily struggle with sin. Others strongly disagree and purport that Paul’s struggle is too defeating for the Christian life, and he must be speaking for unbelievers. However, it will be argued in this article that both sides of the debate have been speaking past each other for centuries because both sides are asking the wrong question. This is not a passage about whether Paul is speaking as a Christian or not, but whether Paul is speaking as someone under the Old Covenant or the New Covenant. Thus, when the reader’s perspective is properly adjusted, he can rightly ascertain Paul’s spiritual status in the passage—Paul is speaking as a believer under the Old Covenant before the inauguration of the New Covenant. * * * * * Introduction Most people do not realize it, but their vision is clouded. This is not referring to physical blindness or short-sightedness, but to the popular evangelical perception of one biblical passage—Romans 7:14–25. Today, this text is as popular as it is contro- versial.1 Not only is the passage well-known, it has actually been one of the most cherished biblical texts in history. This is especially the case for those who have ad- vocated that Romans 7 conveys the Christian’s battle with sin, because many have discovered an inviting home in this emotional, heart-wrenching text. -
Acts of the Apostles Chapter 13 – 14 Overview: Paul and Barnabas
Acts of the Apostles Chapter 13 – 14 Overview: Paul and Barnabas begin their first missionary journey (13:4-12). Paul arrives at Antioch in Pisidia (13:13-15) and addresses the synagogue (13:16-43) and the Gentiles (13:44-52). Paul and Barnabas go to Iconium (14:1-7) and then to Lystra (14:8-20) and return to home (14:21-28). First Missionary Journey: 13:1 – 12 • Prophets/teachers: Two ecclesial ministries often listed by Paul (Rom. 12:6-8; 1 Cor. 12:28) • Worshipping/fasting: Provide an opening to listening to the Holy Spirit and receive direction • Lay hands: Expresses the community’s setting apart for God’s mission (Kurz, 203). Correct Order Incorrect Order Worship/fasting – flows into mission Plan mission – ask God to bless our plans • Seleucia: Named after the Hellenistic dynasty that ruled northern part of Greek empire • John (Mark): Holy Spirit called Saul and Barnabas, but they also brought John Mark • Note: Mark will abandon mission and go to Jerusalem; Barnabas is from Cyprus (Acts 4:36) • Bar-Jesus: “Son of Jesus”; he was a Jew, magician, and false prophet (Kurz, 206) • Sergius Paulus: Gentile who desires to hear God’s word; from Pisidia Antioch in Asia Minor • Opposed them: Those who reject the gospel throw up roadblocks to its expansion • Key: Just as Satan opposed Jesus from the beginning, so Elymas opposed Paul at beginning • Paul: Luke switches from Saul (Jewish name) to Paul (Roman name) for the first time • Twisting: Son of the devil twists the straight paths of the Lord (Is. -
Romans 7 Pastor Jeremy Cagle, March 18, 2018
Romans 7 Pastor Jeremy Cagle, March 18, 2018 Go ahead and turn in your Bibles to the book of Romans. And as you're doing that this morning, we're in a series called "The Book of Romans in Three Months", where we're looking at the Book of Romans over a three month, or 12-week period of time. We're surveying the book and flying over it so you can get the big picture. And the big picture of Romans is this, Jesus saves sinners. The big idea of the book is found in chapter 1, verse 18, if you want to look there with me. Paul writes and he says, "For I am not ashamed of the gospel. For it is the power of God for salvation to everyone who believes." Romans is about the power of God for salvation. It's about the gospel, or the good news, and its ability to change lives. In the 1800s, a painting was found in an art gallery in Chicago called "The Rock of Ages," which showed a person clinging to a cross that was firmly embedded in a rock. And as the wind and the waves beat against him, and the ocean crashed at his feet, the man was saved. That's what the book of Romans is about. It's about clinging to the Rock of ages and being delivered. It's about being saved from the storm. I don't have to ask you whether you're in a storm this morning. I'm guessing that you are. -
Bible Study Guide on the Acts of the Apostles
Investigating the Word of God Acts Artist’s Depiction of the Apostle Paul Preaching at the Areopagus in Athens Gene Taylor © Gene Taylor, 2007. All Rights Reserved All lessons are based on the New King James Version, © Thomas Nelson, Inc. An Introduction to Acts The Author There are no serious doubts as to the authorship of the book of Acts of the Apostles. Luke is assigned as its author. As early as the last part of the 2nd century, Irenaeus cites passages so frequently from the Acts of the Apostles that it is certain that he had constant access to the book. He gives emphasis to the internal evidence of its authorship. Tertullian also ascribes the book to Luke, as does Clement of Alexandria. That Luke is the author of the book of Acts is evident from the following. ! The Preface of the Book. The writer addresses Theophilus (Luke 1:3), who is the same individual to whom the gospel of Luke was also directed, and makes reference to a “former treatise” which dealt with “all that Jesus began to do and to teach until the day he was received up” (1:1-2). This is very evidently a reference to the third gospel. ! The book of Acts and the gospel of Luke are identical in style, as a number of scholars have pointed out and demonstrated. ! The book of Acts comes as an historical sequel to the gospel of Luke, taking up with the very events, and at the point where the gospel of Luke concludes, namely the resurrection, the appearances following the resurrection, and the commissioning of the Apostles to the task for which they had been selected and trained by the Lord, and the ascension of Jesus. -
Lesson 7 – Saul's Conversion Text: Acts 9 Main Characters: God, Jesus
Lesson 7 – Saul’s Conversion Text: Acts 9 Main Characters: God, Jesus, Saul, Ananias, Barnabas, Peter, Aeneas, Dorcas (Tabitha) Key Passages: - Acts 9:15-16 – Saul had been chosen by the Lord to preach to the Gentiles and others. - Acts 9:18-20 – Once Saul had been healed of his blindness, he immediately obeyed and preached. Main Storyline: After Stephen was stoned, Saul became even more zealous to persecute Jesus’ disciples, whom he believed were blaspheming God. He asked the high priest for written permission to go to the synagogues in Damascus to arrest any disciples of Christ that he could find. He was granted his request, and he and some other men began the journey to Damascus to continue the persecution of the church. As Saul and the other men approached Damascus, suddenly, a light shone around Saul from Heaven. Saul was stunned, and he fell to the ground. Then he heard a voice which asked, “Saul, Saul, why are you persecuting me?” Saul recognized the authority of the one speaking and asked, “Who are you, Lord?” The Lord responded, “I am Jesus, whom you are persecuting…” Saul trembled and was astonished when he heard Jesus reveal himself. He asked Jesus what he should do, and Jesus instructed him to go to Damascus for further instructions. The other men with Saul could not understand what was happening. When Saul got up from the ground, he realized that he had been blinded and could not see. The other men led him to Damascus, where he fasted for three days, still blind. -
Virgil, Aeneid 11 (Pallas & Camilla) 1–224, 498–521, 532–96, 648–89, 725–835 G
Virgil, Aeneid 11 (Pallas & Camilla) 1–224, 498–521, 532–96, 648–89, 725–835 G Latin text, study aids with vocabulary, and commentary ILDENHARD INGO GILDENHARD AND JOHN HENDERSON A dead boy (Pallas) and the death of a girl (Camilla) loom over the opening and the closing part of the eleventh book of the Aeneid. Following the savage slaughter in Aeneid 10, the AND book opens in a mournful mood as the warring parti es revisit yesterday’s killing fi elds to att end to their dead. One casualty in parti cular commands att enti on: Aeneas’ protégé H Pallas, killed and despoiled by Turnus in the previous book. His death plunges his father ENDERSON Evander and his surrogate father Aeneas into heart-rending despair – and helps set up the foundati onal act of sacrifi cial brutality that caps the poem, when Aeneas seeks to avenge Pallas by slaying Turnus in wrathful fury. Turnus’ departure from the living is prefi gured by that of his ally Camilla, a maiden schooled in the marti al arts, who sets the mold for warrior princesses such as Xena and Wonder Woman. In the fi nal third of Aeneid 11, she wreaks havoc not just on the batt lefi eld but on gender stereotypes and the conventi ons of the epic genre, before she too succumbs to a premature death. In the porti ons of the book selected for discussion here, Virgil off ers some of his most emoti ve (and disturbing) meditati ons on the tragic nature of human existence – but also knows how to lighten the mood with a bit of drag.