That Portrays God of the Old & New Testament
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
A Gnostic Catechism
Ecclesia Gnostica A Gnostic Catechism Prepared by The Most Reverend Stephan A. Hoeller Los Angeles, California A.D. 1998 © Stephan A. Hoeller, 1998 Electronic Edition printed by The Gnostic Society Press, 2010 ii CONTENTS Preface ____________________________________________________________________ v Prayers and Creeds _____________________________________________________ 1 Lesson I. Of God And The Universe ___________________________________ 8 Lesson II. Of The Spiritual Worlds and the Demiurge ____________ 13 Lesson III. Of the Human Being ______________________________________ 18 Lesson IV. Of Gnosis and Salvation __________________________________ 21 Lesson V. Of the Lord Christ __________________________________________ 24 Lesson VI. Of Our Lady Sophia _______________________________________ 28 Lesson VII. Of the Holy Spirit and Grace ____________________________ 32 Lesson VIII. Of the Church and the Communion of Saints _______ 35 Lesson IX. Of the Sacraments or Mysteries ________________________ 41 Lesson X. Of the Sacraments, Considered Singly: Part I _________ 45 Lesson XI. Of the Sacraments, Considered Singly: Part II ________ 51 Appendix A. Prayer ____________________________________________________ 56 Appendix B. The Gnostic in the World ______________________________ 57 Bibliography ____________________________________________________________ 58 iii iv P R E F A C E Why a Gnostic Catechism? "A Gnostic Catechism? What a preposterous idea and a contradiction in terms to boot!" Such and similar objections are likely to be forthcoming in response to the present effort. The word "catechism" readily conjures up visions of dogmatic belief, enshrined in rigidly formulated articles and designed to be memorized and mindlessly recited by children and by adults of childish minds. Yet a catechism is truly but a compendium of instructions, usually of a religious nature, arranged in the form of questions and answers. -
Theme and Genre in 4Q177 and Its Scriptural Selections
THEME AND GENRE IN 4Q177 AND ITS SCRIPTURAL SELECTIONS Mark Laughlin and Shani Tzoref Jerusalem 4Q1771 has conventionally been classified as a “thematic pesher,”2 or, more recently as “thematic commentary,”3 or “eschatological midrash.”4 It is one of a group of Qumranic compositions in which the author cites and interprets biblical texts, applying them to the contemporary experience of his community, which he understands to be living in the eschatological era. Unlike the continuous pesharim, thematic pesha- rim are not structured as sequential commentaries on a particular 1 John M. Allegro first pieced together the thirty fragments that he identified as comprising 4Q177, which he labeled 4QCatena A. Cf. John M. Allegro and Arnold A. Anderson. Qumran Cave 4.I (4Q158–4Q186) (DJD V; Oxford: Clarendon Press, 1968), 67–74, Pls. XXIV–XXV. John Strugnell subsequently added four additional fragments, and suggested improvements to Allegro’s readings and reconstructions (“Notes en marge,” 236–48). Annette Steudel re-worked the order of the material in 4Q174 and 4Q177, and argued that the two manuscripts should be regarded as parts of a single composition, which she termed 4QMidrEschat. See George J. Brooke, “From Flori- legium or Midrash to Commentary: The Problem of Re/Naming an Adopted Manu- script,” in this volume. Cf. Annette Steudel, Der Midrasch zur Eschatologie aus der Qumrangemeinde (4QMidrEschata,b): Materielle Rekonstruktion, Textbestand, Gattung und traditionsgeschichtliche Einordnung des durch 4Q174 (“Florilegium”) und 4Q177 (“Catenaa”) repräsentierten Werkes aus den Qumranfunden (STDJ 13; Leiden: Brill, 1994). The current discussion will touch upon the relationship between 4Q177 and 4Q174 but is primarily concerned with the composition of 4Q177 itself. -
On Distorting the Love, of God* Τ D
BIBLIOTHECA SACRA 156 (January-March 1999): 3-12 ON DISTORTING THE LOVE, OF GOD* τ D. A. Carson JL he title of this series, "The Difficult Doctrine of the Love of God," might lead some to question my sanity. If I were speak• ing about "The Difficult Doctrine of the Trinity," or "The Diffi• cult Doctrine of Predestination," at least the title would be coher• ent. Is not the doctrine of the love of God easy, compared with such high-flown and mysterious teachings? W H Y THE DOCTRINE O F THE LOVE OF G O D MUST B E J U D G E D DIFFICULT This doctrine is difficult for at least five reasons. First, the over• whelming majority of people who believe in God, however they think he, she, or it may be understood, believe God is a loving Being. But that is what makes the task of Christian witnessing so daunting. For with increasing frequency this widely dissemi• nated belief in the love of God is set in some matrix other than biblical theology. The result is that when informed Christians talk about the love of God they mean something very different from what is meant in the surrounding culture. Worse, neither side may perceive that this is the case. Consider some recent products of the film industry, that celluloid preserve that both reflects and shapes American culture. Science-fiction space films may be divided into two kinds. Perhaps the more popular ones are the slam-bang-shoot-'em-up kind, such as July Fourth, or the four-part Alien series, complete with loathsome evil. -
Names of God Bible Study 5-30
Alpha & Omega A Study on the Names of God a contemplation on Identity and Self Worth based upon whose, rather than who, we are Kay Wyma & Candy Hill There is something in every Name of God which may breed faith in our souls. Whether we know him as Jehovah, Elohim, Shaddai, or Lord, or by whatsoever other name he has been pleased to manifest himself, that title becomes the ground of our confidence, and is the means of fostering faith in his people’s minds, when they come to understand its meaning. To a trembling people the Lord enlarges on his wonderful names. I think he also does it to excite our wonder and our gratitude. He that loves us so much is Jehovah: he that can create and destroy; he that is the self-existent God; he, even he, has set his heart upon his people, and loves them and counts them precious in his sight. It is a marvelous thing. The more one thinks of it, the more shall he be overwhelmed with astonishment, that he who is everything should love us…i - Charles Spurgeon Copyright 2018, Kay Wills Wyma Elohim Creator Jehovah/Yahweh Self-Existent One Jehovah Jireh The LORD will Provider Jehovah Nissi The LORD is our Banner El Roi God Who Sees Jehovah Rapha The LORD Who Heals Jehovah Raah The LORD is Shepherd Jehovah Shalom The LORD is Peace Jehovah Sabaoth The LORD of Hosts El Shaddai All Sufficient One El Elyon Most High God Abba Father Alpha & Omega A devotional on the Names of God & a study on Identity and Self-Worth based upon whose, rather than who, we are What’s in a name? A lot. -
Priests and Cults in the Book of the Twelve
PRIESTS & CULTS in the BOOK OF THE TWELVE Edited by Lena-Sofia Tiemeyer Ancient Near East Monographs Monografías sobre el Antiguo Cercano Oriente Society of Biblical Literature Centro de Estudios de Historia del Antiguo Oriente (UCA) Priests and Cults in the Book of the twelve anCient near eastern MonograPhs General Editors alan lenzi Juan Manuel tebes Editorial Board: reinhard achenbach C. l. Crouch esther J. hamori rené krüger Martti nissinen graciela gestoso singer number 14 Priests and Cults in the Book of the twelve Edited by lena-sofia tiemeyer Atlanta Copyright © 2016 by sBl Press all rights reserved. no part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying and recording, or by means of any information storage or retrieval system, except as may be expressly permit- ted by the 1976 Copyright act or in writing from the publisher. requests for permission should be addressed in writing to the rights and Permissions office,s Bl Press, 825 hous- ton Mill road, atlanta, ga 30329 usa. library of Congress Cataloging-in-Publication data names: tiemeyer, lena-sofia, 1969- editor. | krispenz, Jutta. idolatry, apostasy, prostitution : hosea’s struggle against the cult. Container of (work): title: Priests and cults in the Book of the twelve / edited by lena-sofia tiemeyer. description: atlanta : sBl Press, [2016] | ©2016 | series: ancient near east monographs ; number 14 | includes bibliographical references and index. identifiers: lCCn 2016005375 (print) | lCCn 2016005863 (ebook) | isBn 9781628371345 (pbk. : alk. paper) | isBn 9780884141549 (hardcover : alk. paper) | isBn 9780884141532 (ebook) subjects: lCSH: Priests, Jewish. -
Of Evil and How the Demiurge Can Alleviate Our Suffering
religions Article The “Whence” of Evil and How the Demiurge Can Alleviate Our Suffering Viktor Ilievski Philosophy Department, Autonomous University of Barcelona, Edificio B Campus de la UAB Bellatera, 08193 Cerdanyola del Vallès, Spain; [email protected] or fi[email protected] Received: 16 February 2020; Accepted: 13 March 2020; Published: 18 March 2020 Abstract: Mid-twentieth century witnessed a renewal of the interest in the problem of evil, presented by Mackie et al. in the form of the logical argument from evil. However, this argument was proven ineffective in securing victory over theism. A more successful strategy was devised by Rowe and Draper—the so-called evidential argument from evil. I believe that the current responses to it fail to defend God. In this paper, I try to face the evidential argument by embracing a triple strategy, which involves an alternative theology. First, a shift of focus regarding suffering from the prevalent anthropocentrism to the perspective of soteriological teleology is proposed. Second, I present a theodicy in line with Plato’s approach in the Timaeus, as well as with some aspects of the theodicy in the Vedanta-s¯ utra¯ II.1.32–36. Third, I argue that, if the previous two steps contribute towards a plausible answer to the problem of evil, the modified concept of the deity and the associated cosmogonical account should be brought close to the picture of Plato’s demiurge and his act of creation. If it is to provide a successful defense of theism against the problem of evil, that price should not be considered too dear. -
TOPIC: 7 Redemptive Names of God SUMMARY of MESSAGE I. The
TOPIC: 7 Redemptive Names of God SPEAKER: SP Danile Foo Date: 30 May 2010 SUMMARY OF MESSAGE Some names of God are unique to God Himself, eg. El Elyon, the Most High God, is unique to God Himself. Yet there are names connected to man; connected to the fallenness of man. These are the redemptive names of God. They release to us the goodness and grace of God. Psalm 23 contains the redemptive names of God. I’d like to encourage you to memorize it. In memorizing, we capture the principle and truths and come out with our own version and weave them into our prayers. There are many promises but they are of no use until we receive, appropriate and let them become a part of our lives. Let’s run through the 7 names. Let’s read Psalm 23. 1 The LORD is my shepherd, I shall not be in want. 2 He makes me lie down in green pastures, he leads me beside quiet waters, 3 he restores my soul. He guides me in paths of righteousness for his name's sake. 4 Even though I walk through the valley of the shadow of death, [a] I will fear no evil, for you are with me; your rod and your staff, they comfort me. 5 You prepare a table before me in the presence of my enemies. You anoint my head with oil; my cup overflows. 6 Surely goodness and love will follow me all the days of my life, and I will dwell in the house of the LORD forever. -
Hosea 5:1-15
GOD IS CONQUERING YOUR HEART HOSEA 5:1-15 Memory Verse: Psalm 51:17 – “The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise.” Icebreaker: Who knows you better than anyone else in the world? How has this person been able to help you in a way that no one else could? 1. In Hosea 4, God accused Israel of not truly knowing him. Now in Hosea 5, He tells them that He knows them. What does it mean that God knows Israel? In what way is it terrifying to the nation of Israel that God knows them in this way? How often do you consider the fact that God knows you so intimately? How does this reality affect you? Digging Deeper: The doctrine of omniscience teaches us that God not only knows everything about us—He knows everything that happens and will happen in all His creation. Read Psalm 139:1-6 and Proverbs 5:21. How do these passages give you a deeper understanding of God’s omniscience? 2. In Hosea 5:6, God tells Israel that though they seek Him to make offerings, He has withdrawn from them. Why would God withdraw from His people when they want to sacrifice to Him? Why is God’s absence from His people so terrible? Would God withdraw from Christians today? Digging Deeper: In a January sermon titled “Show Us Your Glory”, we learned the importance of God’s presence to His people. How does Israel’s situation in Exodus 33:12-23 compare to the situation in Hosea 5? How could Israel in the days of Hosea be encouraged by considering the way Moses petitioned God? 3. -
The Pantheism of Goethe in Its Relation to That of Spinoza
University of Iowa Iowa Research Online Theses and Dissertations 1918 The pantheism of Goethe in its relation to that of Spinoza Hans Naether State University of Iowa Follow this and additional works at: https://ir.uiowa.edu/etd This work has been identified with a Creative Commons Public Domain Mark 1.0. Material in the public domain. No restrictions on use. This thesis is available at Iowa Research Online: https://ir.uiowa.edu/etd/4084 Recommended Citation Naether, Hans. "The pantheism of Goethe in its relation to that of Spinoza." MA (Master of Arts) thesis, State University of Iowa, 1918. https://doi.org/10.17077/etd.xi8mcgqv Follow this and additional works at: https://ir.uiowa.edu/etd THE PANTHEISM OF GOETHE IN ITS RELATION TO THAT OF SPINOZA. A THESIS submitted to The Faculty of the Graduate College of the State University of Iowa in partial fulfillment of the requirements for the degree of MASTER OF ARTS by Hans Naether. State University of Iowa 1918. TABLE Of CONTENTS. Chapter 1. INTRODUCTION. 1-8. Chapter 2. MARKED INFLUENCES IN THE 'DEVELOPMENT OF GOETHE ’s THOUGHT. 4-13. Chapter 8. WHAT IS PANTHEISM? 14-16. ! Chapter 4. THE PANTHEISM OF GO^TBE.c"' 19-25. Chapter 5. DID SFIN07A TEACH AN IMMANENT GOD? 26-29. Chapter 6. THE RELATION OE GOETHE. TO SPIN02A . 80-47. Chapter 7. GOETHE’S C M CONCEPTION OE GOD. 46-55. Chapter 8. GCETHE.'S PHILO POPE'S IN FAUST. 46-72. Chapter S. GOETHE’S 'APPROACH TO THEISM. 73—j—96. 1. THE PANTHEISM OE GOETHE IN ITS RELATION TO THAT 0? SPINOZA. -
Akkadian Healing Therapies in the Babylonian Talmud
MAX-PLANCK-INSTITUT FÜR WISSENSCHAFTSGESCHICHTE Max Planck Institute for the History of Science 2004 PREPRINT 259 M. J. Geller Akkadian Healing Therapies in the Babylonian Talmud Part II of the article will appear in a conference volume entitled, Magic and the Classical Tradition, edited by W. Ryan and C. Burnett (Warburg Institute, London) AKKADIAN HEALING THERAPIES IN THE BABYLONIAN TALMUD M. J. Geller Abstttracttt The Babylonian Talmud preserves some of the very latest traditions from Babylonia from the period when cuneiform script was still legible, and one of the last uses of cuneiform tablets was to consult the ancient 'sciences' of astronomy (including astrology), mathematics, omens, and healing (medicine including magic). The present study will argue that throughout the third century CE rabbis in Babylonia continued to acquire technical information from Babylonian scholars who could read cuneiform, and some of this information was translated into Aramaic and was recorded haphazardly in the academic discussions of the Talmud. The nature of the Talmudic sources and the final redaction of the complex work meant that traditions from Graeco-Roman Palestine were mixed in with local traditions from Babylonia, and the dichotomy is particularly evident in fields of medicine and magic, in which clear distinctions can be made between Greek and Akkadian approaches to healing. The present work, in two parts, is an attempt to sort out the source material according to whether it originates from Babylonia or not, and to focus on Akkadian parallels -
Sabbath Law and Mishnah Shabbat in Origen De Principiis
Sabbath Law and Mishnah Shabbat in Origen De Principiis The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Cohen, Shaye J. D. 2010. Sabbath Law and Mishnah Shabbat in Origen De Principiis. Jewish Studies Quarterly 17 (2): 160–89. Published Version http://www.jstor.org/stable/40753511 Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:33077878 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Open Access Policy Articles, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#OAP Shaye J.D. Cohen 1 [email protected] Sabbath Law and Mishnah Shabbat in Origen De Principiis Origen (184/5 – 253/4 CE), the great theologian, scholar, and exegete, was primarily associated with two cities in the course of his life: Alexandria in Egypt and Caesarea in Roman Palaestina. He was educated in the former and began his career there; he moved to the latter in the early 230s, having visited it for a time in 215/6 CE.1 Throughout his writings Origen had a sustained interest in Judaism, in particular the Jewish exegesis of the Hebrew Scriptures. Origen sought out Jews who could help him establish the text or explain difficult words and phrases.2 Of course, as a pious Christian, Origen believed that the Jews do not understand their own Scriptures. For him the truth of the Bible is revealed solely through faith in Christ; the Bible is a Christian book, and the Jews, because they deny Christ, misapprehend the very text that they claim to interpret. -
Document.Pdf
DISC O VERING THE LANGUAGE OF ESUS H E B R E W O R A R A M A I C ? J DOUGLAS HAMP FOREWORD BY BRIAN BRODERSEN Calvary Chapel Publishing Santa Ana, California Discovering the Language of Jesus Copyright © 2005 by Doug Hamp Published by Calvary Chapel Publishing (CCP), a resource ministry of Calvary Chapel Costa Mesa 3800 South Fairview Road Santa Ana, California 92704 Unless otherwise indicated, all Scripture quotations are taken from the New King James Version, Thomas Nelson Publishers (1997). All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form by any means, electronic, mechanical, photocopy, recording, or otherwise, without the prior permission of the publisher, except as provided by USA copyright law. First printing, 2005 ISBN 1-59751-017-3 Printed in the United States of America. Dedication I would like to dedicate this book to my loving wife, Anna, who so graciously encouraged me to write it and allowed me the time necessary. She also served as my in-house proofreader. Without her help I could not have done it. She has been an essential source of inspiration! Contents INTRODUCTION 1 . Greek, Aramaic, or Hebrew . Aramaic or Hebrew . A Road Map PART ONE: HISTORICAL AND BIBLICAL EVIDENCE 1 A Brief History of Hebrew 9 . Biblical Hebrew . Intertestamental Hebrew . Mishnaic Hebrew . Bar Kochba 2 Where Does Aramaic Fit In? 17 . Transliterated Names and Words in the New Testament . Ben/Bar . Targumim 3 The New Testament Evidence 23 4 Is Hebrew Really Aramaic? 27 .