Were Adam and Eve Historical? Yes, Maybe, No a Brief Survey of Views
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Must Satan Be Released? Indeed He Must Be: Toward a Biblical Understanding of Revelation 20:3 Gregory H
Volume 25, Number 1 • Spring 2014 Must Satan Be Released? Indeed He Must Be: Toward a Biblical Understanding of Revelation 20:3 Gregory H. Harris Regaining Our Focus: A Response to the Social Action Trend in Evangelical Missions Joel James and Brian Biedebach The Seed of Abraham: A Theological Analysis of Galatians 3 and Its Implications for Israel Michael Riccardi A Review of Five Views on Biblical Inerrancy Norman L. Geisler THE MASTER’S SEMINARY JOURNAL published by THE MASTER’S SEMINARY John MacArthur, President Richard L. Mayhue, Executive Vice-President and Dean Edited for the Faculty: William D. Barrick John MacArthur Irvin A. Busenitz Richard L. Mayhue Nathan A. Busenitz Alex D. Montoya Keith H. Essex James Mook F. David Farnell Bryan J. Murphy Paul W. Felix Kelly T. Osborne Michael A. Grisanti Dennis M. Swanson Gregory H. Harris Michael J. Vlach Matthew W. Waymeyer by Richard L. Mayhue, Editor Michael J. Vlach, Executive Editor Dennis M. Swanson, Book Review Editor Garry D. Knussman, Editorial Consultant The views represented herein are not necessarily endorsed by The Master’s Seminary, its administration, or its faculty. The Master’s Seminary Journal (MSJ) is is published semiannually each spring and fall. Beginning with the May 2013 issue, MSJ is distributed electronically for free. Requests to MSJ and email address changes should be addressed to [email protected]. Articles, general correspondence, and policy questions should be directed to Dr. Michael J. Vlach. Book reviews should be sent to Dr. Dennis M. Swanson. The Master’s Seminary Journal 13248 Roscoe Blvd., Sun Valley, CA 91352 The Master’s Seminary Journal is indexed in Elenchus Bibliographicus Biblicus of Biblica; Christian Periodical Index; and Guide to Social Science & Religion in Periodical Literature. -
Sin. Systematic Theology.Wayne Grudem
Systematic Theology Wayne Grudem Chapter 24! SIN What is sin? Where did it come from? Do we inherit a sinful nature from Adam? Do we inherit guilt from Adam? EXPLANATION AND SCRIPTURAL BASIS A. The Definition of Sin The history of the human race as presented in Scripture is primarily a history of man in a state of sin and rebellion against God and of God’s plan of redemption to bring man back to himself. Therefore, it is appropriate now to consider the nature of the sin that separates man from God. We may define sin as follows: Sin is any failure to conform to the moral law of God in act, attitude, or nature. Sin is here defined in relation to God and his moral law. Sin includes not only individual acts such as stealing or lying or committing murder, but also attitudes that are contrary to the attitudes God requires of us. We see this already in the Ten Commandments, which not only prohibit sinful actions but also wrong attitudes: “You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, or his manservant or maidservant, his ox or donkey, or anything that belongs to your neighbor” (Ex. 20:17 NIV). Here God specifies that a desire to steal or to commit adultery is also sin in his sight. The Sermon on the Mount also prohibits sinful attitudes such as anger (Matt. 5:22) or lust (Matt. 5:28). Paul lists attitudes such as jealousy, anger, and selfishness (Gal. 5:20) as things that are works of the flesh opposed to the desires of the Spirit (Gal. -
The Garment of Adam in Jewish, Muslim, and Christian Tradition
24 The Garmentof Adam in Jewish, Muslim, and ChristianTradition Stephen D. Ricks Although rarely occurring in any detail, the motif of Adam's garment appears with surprising frequency in ancient Jewish and Christian literature. (I am using the term "Adam's garment" as a cover term to include any garment bestowed by a divine being to one of the patri archs that is preserved and passed on, in many instances, from one generation to another. I will thus also consider garments divinely granted to other patriarchal figures, including Noah, Abraham, and Joseph.) Although attested less often than in the Jewish and Christian sources, the motif also occurs in the literature of early Islam, espe cially in the Isra'iliyyiit literature in the Muslim authors al ThaclabI and al-Kisa'I as well as in the Rasii'il Ikhwiin al ~afa (Epistles of the Brethren of Purity). Particularly when discussing the garment of Adam in the Jewish tradition, I will shatter chronological boundaries, ranging from the biblical, pseudepigraphic, and midrashic references to the garment of Adam to its medieval attestations. 1 In what fol lows, I wish to consider (1) the garment of Adam as a pri mordial creation; (2) the garment as a locus of power, a symbol of authority, and a high priestly garb; and (3) the garment of Adam and heavenly robes. 2 705 706 STEPHEN D. RICKS 1. The Garment of Adam as a Primordial Creation The traditions of Adam's garment in the Hebrew Bible begin quite sparely, with a single verse in Genesis 3:21, where we are informed that "God made garments of skins for Adam and for his wife and clothed them." Probably the oldest rabbinic traditions include the view that God gave garments to Adam and Eve before the Fall but that these were not garments of skin (Hebrew 'or) but instead gar ments of light (Hebrew 'or). -
The Fall of Satan in the Thought of St. Ephrem and John Milton
Hugoye: Journal of Syriac Studies, Vol. 3.1, 3–27 © 2000 [2010] by Beth Mardutho: The Syriac Institute and Gorgias Press THE FALL OF SATAN IN THE THOUGHT OF ST. EPHREM AND JOHN MILTON GARY A. ANDERSON HARVARD DIVINITY SCHOOL CAMBRIDGE, MA USA ABSTRACT In the Life of Adam and Eve, Satan “the first-born” refused to venerate Adam, the “latter-born.” Later writers had difficulty with the tale because it granted Adam honors that were proper to Christ (Philippians 2:10, “at the name of Jesus, every knee should bend.”) The tale of Satan’s fall was then altered to reflect this Christological sensibility. Milton created a story of Christ’s elevation prior to the creation of man. Ephrem, on the other hand, moved the story to Holy Saturday. In Hades, Death acknowledged Christ as the true first- born whereas Satan rejected any such acclamation. [1] For some time I have pondered the problem of Satan’s fall in early Jewish and Christian sources. My point of origin has been the justly famous account found in the Life of Adam and Eve (hereafter: Life).1 1 See G. Anderson, “The Exaltation of Adam and the Fall of Satan,” Journal of Jewish Thought and Philosophy, 6 (1997): 105–34. 3 4 Gary A. Anderson I say justly famous because the Life itself existed in six versions- Greek, Latin, Armenian, Georgian, Slavonic, and Coptic (now extant only in fragments)-yet the tradition that the Life drew on is present in numerous other documents from Late Antiquity.2 And one should mention its surprising prominence in Islam-the story was told and retold some seven times in the Koran and was subsequently subject to further elaboration among Muslim exegetes and storytellers.3 My purpose in this essay is to carry forward work I have already done on this text to the figures of St. -
Peter Enns, Ph.D. Abram S
Peter Enns, Ph.D. Abram S. Clemens Professor of Biblical Studies Eastern University 1300 Eagle Rd. St. Davids, PA 19087 610-‐341-‐1491 [email protected] EDUCATION Ph.D. (1989-‐1994) Harvard University, Near Eastern Languages and Civilizations Dissertation: “Exodus Retold: Ancient Exegesis of the Departure from Egypt in Wis -‐ 10:15 21 and 19:1-‐9,” advisor: Dr. James L. Kugel M.A. (1993) Harvard University, Near Eastern Languages and Civilizations M.Div. (1985 -‐1989) Westminster Theological Seminary (Philadelphia, PA) B.A. (1978-‐1982) Messiah College (Grantham, PA), Behavioral Science (1979-‐1982) Rutgers University (New Brunswick, NJ), Psychology (1978-‐1979) LEARNED SOCIETIES Society of Biblical Literature (1991 -‐present) Steering Committee: Wisdom in Israelite and Cognate 2006 Traditions ( -‐2012) Institute for Biblical Research (1991 -‐present) Executive Committee (2002-‐04); Board of Directors (2004-‐07) Editorial Board for Bulletin the for Biblical Research (2002-‐04) TEACHING EXPERIENCE Fulltime Eastern University (2012-‐present) Abram S. Clemens Professor of Biblical Studies -‐ (2014 Present) Affiliate Professor of Biblical Studies (2012-‐2014) Nature and Meaning of the New Testament; aning Nature and Me of the Old Testament; Romans in Context; Genesis in Context; Biblical Hermeneutics; Research Methodology; Hebrew Prophets ; Israelite History and Historiography; Pentateuch; Developed and taught online s: course Nature and Meaning of the Old Testament, Nature and Meaning of the New Testament Westminster Theological Seminary (1994 -‐2008) Professor of Old Testament and Biblical Hermeneutics -‐ (2005 2008) Associate Professor of Old Testament (1997-‐2005; tenured, 2001) Assistant Professor of Old Testament (1994-‐97) M.Div./MAR curriculum: Hebrew; Old Testament Introduction; Poetry and Wisdom Literature; Old Testament History and Theology 1 (lectures on upervision Exodus); s of independent courses on Psalms and Proverbs; Preaching from the Old Testament Ph.D./Th.M. -
Janson. History of Art. Chapter 16: The
16_CH16_P556-589.qxp 12/10/09 09:16 Page 556 16_CH16_P556-589.qxp 12/10/09 09:16 Page 557 CHAPTER 16 CHAPTER The High Renaissance in Italy, 1495 1520 OOKINGBACKATTHEARTISTSOFTHEFIFTEENTHCENTURY , THE artist and art historian Giorgio Vasari wrote in 1550, Truly great was the advancement conferred on the arts of architecture, painting, and L sculpture by those excellent masters. From Vasari s perspective, the earlier generation had provided the groundwork that enabled sixteenth-century artists to surpass the age of the ancients. Later artists and critics agreed Leonardo, Bramante, Michelangelo, Raphael, Giorgione, and with Vasari s judgment that the artists who worked in the decades Titian were all sought after in early sixteenth-century Italy, and just before and after 1500 attained a perfection in their art worthy the two who lived beyond 1520, Michelangelo and Titian, were of admiration and emulation. internationally celebrated during their lifetimes. This fame was For Vasari, the artists of this generation were paragons of their part of a wholesale change in the status of artists that had been profession. Following Vasari, artists and art teachers of subse- occurring gradually during the course of the fifteenth century and quent centuries have used the works of this 25-year period which gained strength with these artists. Despite the qualities of between 1495 and 1520, known as the High Renaissance, as a their births, or the differences in their styles and personalities, benchmark against which to measure their own. Yet the idea of a these artists were given the respect due to intellectuals and High Renaissance presupposes that it follows something humanists. -
On Protestantism's Uneasy and Diverse Response to Higher Criticism
Studies in the Bible and Antiquity Volume 8 Article 5 2016 Reflections (Personal and Otherwise) on Protestantism’s Uneasy and Diverse Response to Higher Criticism Peter Enns Eastern University Follow this and additional works at: https://scholarsarchive.byu.edu/sba Part of the Biblical Studies Commons, and the Christian Denominations and Sects Commons BYU ScholarsArchive Citation Enns, Peter (2016) "Reflections (Personal and Otherwise) on Protestantism’s Uneasy and Diverse Response to Higher Criticism," Studies in the Bible and Antiquity: Vol. 8 , Article 5. Available at: https://scholarsarchive.byu.edu/sba/vol8/iss1/5 This Forum is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Studies in the Bible and Antiquity by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Reflections (Personal and Otherwise) on Protestantism’s Uneasy and Diverse Response to Higher Criticism Peter Enns Middle Protestants Each of us has been asked to address some important questions about the intersection of our own faith traditions and higher criticism— an apt metaphor, since “intersections” are where collisions often hap- pen. This brings me to my topic, Protestantism and higher criticism, a messy subject to be sure. There is hardly a single Protestant perspective on anything. The iterations of Protestantism number in hundreds or even thousands of diverse and even opposed denominations and theologies that stub- bornly resist unification. These persist, rather, in order to be distinct, to lay claim to a more correct expression of the Christian faith. -
Evolution Or Special Creation?
EVOLUTION OR SPECIAL CREATION? By FRANK LEWIS MARSH, Ph. D In the great debate over the origin of this world and its inhabitants, both animal and human, many people overlook the subjective nature of the evidence used on both sides to defend positions taken. In this book the author points out that an examination of nature, either minute or vast, can never reveal, without outside information, just how the world came into existence. His sharp analysis of the problems involved will help clear the atmosphere for all who sincerely wish to arrive at a satisfactory conclusion. 1963 BY REVIEW AND HERALD REVIEW AND HERALD PUBLISHING ASSOCIATION WASHINGTON, D.C. www.AnswersInGenesis.org CONTENTS Kinds of Evidence What Do We Mean by Evolution and Special Creation? Has Natural Science Made Scripture Obsolete? Can Processes of Variation Produce New Basic Types? Completely Established Scientific Findings An Origin With Promise Creationist Internet Resources COPYRIGHT 1963 BY THE REVIEW AND HERALD PUBLISHING ASSOCIATION OFFSET IN U.S.A. KINDS OF EVIDENCE MANY honest-hearted men and women are asking the question Are we actually blood descendants of amoeba like, fishlike, reptile like, insect like, apelike types, or was our earliest ancestor formed directly from the dust, the son of God? Would Christ die to save noble beasts, or did He give His life to redeem fallen sons and daughters of Adam, children of God? This question naturally leads to another, How can we know the truth about this extremely important point? Is it a problem like that of the shape of our earth or its motions as an astronomical body? That is, Is it a problem that can be solved by applying the scientific method of investigation, where the worker employs his senses aided by specialized apparatus to secure data, and then searches for the correct answer through mathematical calculations from these data? If the problem of origin of living forms was of the same nature as that of the shape of our earth, careful scientists would have solved it long before this. -
Creation and Evolution: What Should We Teach?
Creation and Evolution: What Should We Teach? Author: Eugenie C. Scott, Director Affiliation: National Center for Science Education Bio: Dr. Eugenie C. Scott is Executive Director of the National Center for Science Education, Inc., a not-for-profit membership organization of scientists, teachers, and others that works to improve the teaching of evolution and of science as a way of knowing. It opposes the teaching of “scientific” creationism and other religiously based views in science classes. A former college professor, Dr. Scott lectures widely and is called upon by the press and other media to explain science and evolution to the general public. Scott is the author of the 2004 book, Evolution vs. Creationism: An Introduction, and has served as president of the American Association of Physical Anthropologists. Scott has been honored by both scientists and educators by being awarded the National Science Board Public Service Award, the AIBS Outstanding Service Award, the Geological Society of America Public Service Award, and the California Science Teachers Association Distinguished Service Award. She holds a Ph.D. in physical anthropology from the University of Missouri, an honorary D.Sc. from McGill University, and an honorary Doctor of Science from Ohio State University. Abstract: In this essay, I sketch an overview of the foundations of the creation/evolution debate in the United States today. Evolution is rejected by many Americans because it conflicts with their religious views. This conflict may occur because evolution is not compatible with biblical literalism, or because evolution creates other problems in Christian theology. Most Americans do not belong to Christian traditions that require a literal interpretation of the Bible; in addition, there is a long tradition of accommodation of evolution and science to Christian theology. -
Intelligent Design Creationism and the Constitution
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Washington University St. Louis: Open Scholarship Washington University Law Review Volume 83 Issue 1 2005 Is It Science Yet?: Intelligent Design Creationism and the Constitution Matthew J. Brauer Princeton University Barbara Forrest Southeastern Louisiana University Steven G. Gey Florida State University Follow this and additional works at: https://openscholarship.wustl.edu/law_lawreview Part of the Constitutional Law Commons, Education Law Commons, First Amendment Commons, Religion Law Commons, and the Science and Technology Law Commons Recommended Citation Matthew J. Brauer, Barbara Forrest, and Steven G. Gey, Is It Science Yet?: Intelligent Design Creationism and the Constitution, 83 WASH. U. L. Q. 1 (2005). Available at: https://openscholarship.wustl.edu/law_lawreview/vol83/iss1/1 This Article is brought to you for free and open access by the Law School at Washington University Open Scholarship. It has been accepted for inclusion in Washington University Law Review by an authorized administrator of Washington University Open Scholarship. For more information, please contact [email protected]. Washington University Law Quarterly VOLUME 83 NUMBER 1 2005 IS IT SCIENCE YET?: INTELLIGENT DESIGN CREATIONISM AND THE CONSTITUTION MATTHEW J. BRAUER BARBARA FORREST STEVEN G. GEY* TABLE OF CONTENTS ABSTRACT ................................................................................................... 3 INTRODUCTION.................................................................................................. -
Eugenie Scott
Expert Witness Statement by Eugenie C. Scott Contents: 1. Qualifications as an Expert Witness 2. The Nature of Science 3. The Scientific Meaning of “Theory” and “Fact” 4. History of the Creationism/Evolution Controversy Definitions: evolution, creationism, creation science Fundamentalism; Banning Evolution Creation Science “Evidence Against Evolution” and Creation Science Evolution of Creation Science Into Intelligent Design “Theory Not Fact” Policies Are Promoted By Creationists to Denigrate Evolution and Advance Creationism 5. History of Creationism in Georgia 6. History of Creationism in Cobb County 7. “Theory Not Fact” Policies are Pedagogically Harmful Respectfully submitted: Date: November 17, 2006 _________________________ Eugenie C. Scott, Ph.D., D.Sc. 420 40th St #2 Oakland, CA 94609 1. Qualifications My name is Eugenie C. Scott. My curriculum vitae is attached to this Declaration as Exhibit A. I have a Ph.D. in physical anthropology from the University of Missouri and honorary doctorates (D.Sc.) from McGill University, Ohio State University, and Mt. Holyoke College. In December 2006, I will receive an honorary doctorate from the University of Wisconsin-Milwaukee, and in May 2007, from Rutgers University. I am the Executive Director of the National Center for Science Education (NCSE) in Oakland, California. NCSE is a nonprofit membership organization of scientists and others that defends the teaching of evolution in the public schools. NCSE is affiliated with the American Association for the Advancement of Science. The NCSE monitors the creationism/evolution controversy and maintains an archive of information on the recent history of the controversy, including materials relevant to the history of the creationism/evolution controversy in Cobb County. -
Super Satan: Milton’S Devil in Contemporary Comics
Super Satan: Milton’s Devil in Contemporary Comics By Shereen Siwpersad A Thesis Submitted to Leiden University, Leiden, the Netherlands in Partial Fulfillment of the Requirements for the Degree of MA English Literary Studies July, 2014, Leiden, the Netherlands First Reader: Dr. J.F.D. van Dijkhuizen Second Reader: Dr. E.J. van Leeuwen Date: 1 July 2014 Table of Contents Introduction …………………………………………………………………………... 1 - 5 1. Milton’s Satan as the modern superhero in comics ……………………………….. 6 1.1 The conventions of mission, powers and identity ………………………... 6 1.2 The history of the modern superhero ……………………………………... 7 1.3 Religion and the Miltonic Satan in comics ……………………………….. 8 1.4 Mission, powers and identity in Steve Orlando’s Paradise Lost …………. 8 - 12 1.5 Authority, defiance and the Miltonic Satan in comics …………………… 12 - 15 1.6 The human Satan in comics ……………………………………………… 15 - 17 2. Ambiguous representations of Milton’s Satan in Steve Orlando’s Paradise Lost ... 18 2.1 Visual representations of the heroic Satan ……………………………….. 18 - 20 2.2 Symbolic colors and black gutters ……………………………………….. 20 - 23 2.3 Orlando’s representation of the meteor simile …………………………… 23 2.4 Ambiguous linguistic representations of Satan …………………………... 24 - 25 2.5 Ambiguity and discrepancy between linguistic and visual codes ………... 25 - 26 3. Lucifer Morningstar: Obedience, authority and nihilism …………………………. 27 3.1 Lucifer’s rejection of authority ………………………..…………………. 27 - 32 3.2 The absence of a theodicy ………………………………………………... 32 - 35 3.3 Carey’s flawed and amoral God ………………………………………….. 35 - 36 3.4 The implications of existential and metaphysical nihilism ……………….. 36 - 41 Conclusion ……………………………………………………………………………. 42 - 46 Appendix ……………………………………………………………………………… 47 Figure 1.1 ……………………………………………………………………… 47 Figure 1.2 ……………………………………………………………………… 48 Figure 1.3 ……………………………………………………………………… 48 Figure 1.4 ……………………………………………………………………….