The Fall of Satan in the Thought of St. Ephrem and John Milton
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4 Bradshaw.Indd
4 The Tree of Knowledge as the Veil of the Sanctuary Jeffrey M. Bradshaw ne thing that has always perplexed readers of OGenesis is the location of the two special trees within the Garden of Eden. Although scripture initially applies the phrase “in the midst” only to the tree of life (Genesis 2:9), the tree of knowledge is later said by Eve to be located there too (see Genesis 3:3).1 In the context of these verses, the Hebrew phrase corresponding to “in the midst” literally means “in the center.”2 How can both trees be in the center? Elaborate explanations have been attempted to de- scribe how both the tree of life and the tree of knowledge could share the center of the Garden of Eden.3 For exam- Fig. 1. Intertwined Tree of Life and Tree of Knowledge in ple, it has been suggested that these two trees were in re- the Center of a Mountainous ality different aspects of a single tree, that they shared a Garden of Eden Setting. common trunk, or that they were somehow intertwined, From Lutwin, How the Devil Deceived Eve (detail), as shown in figure 1. early fourteenth century. Jeffrey M. Bradshaw, PhD, is a senior research scientist at the Florida Institute for Human and Machine Cognition (IHMC) in Pensacola, Florida (http://www.ihmc.us/groups/ jbradshaw ; http://www.templethemes.net ). 49 50 Jeffrey M. Bradshaw As we consider the story more carefully as a whole, it will become appar- ent why the confusion about the location of the two trees in the Genesis ac- count may well be intentional. -
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 Song Elite's Obsession with Death, the Underworld, and Salvation
BIBLID 0254-4466(2002)20:1 pp. 399-440 漢學研究第 20 卷第 1 期(民國 91 年 6 月) Visualizing the Afterlife: The Song Elite’s Obsession with Death, the Underworld, and Salvation Hsien-huei Liao* Abstract This study explores the Song elite’s obsession with the afterlife and its impact on their daily lives. Through examining the ways they perceived the relations between the living and the dead, the fate of their own afterlives, and the functional roles of religious specialists, this study demonstrates that the prevailing ideas about death and the afterlife infiltrated the minds of many of the educated, deeply affecting their daily practices. While affected by contem- porary belief in the underworld and the power of the dead, the Song elite also played an important role in the formation and proliferation of those ideas through their piety and practices. Still, implicit divergences of perceptions and practices between the elite and the populace remained abiding features under- neath their universally shared beliefs. To explore the Song elite’s interactions with popular belief in the underworld, several questions are discussed, such as how and why the folk belief in the afterlife were accepted and incorporated into the elite’s own practices, and how their practices corresponded to, dif- fered from, or reinforced folk beliefs. An examination of the social, cultural, * Hsien-huei Liao is a research associate in the Department of East Asian Languages and Civilizations at Harvard University, U.S.A. 399 400 漢學研究第20卷第1期 and political impact on their conceptualization of the afterlife within the broad historical context of the Song is key to understand their beliefs and practices concerning the underworld. -
Eve: Influential Glimpses from Her Story
Scriptura 90 (2005), pp. 765-778 EVE: INFLUENTIAL GLIMPSES FROM HER STORY Maretha M Jacobs University of South Africa Abstract Having inherited Christianity and its institutional manifestations from their male ancestors, whose voices were for many centuries, and are still, inextricably linked to that of God, women only recently started to ask the all important why-questions about the Christian religion, its origin and its effects on their lives. In this article a look is taken at some glimpses from the mostly male story about Eve, by which women’s lives were deeply influenced. By detecting the contexts, history, moti- vations and interests behind aspects of this story, it is exposed for what it is: A male construct or constructs and not “how it really was and is” about Eve and her female descendants. Keywords: Eve, History of Interpretation, Feminist Criticism Introduction Take a narrative of human origins which originated in a patriarchal culture in which a woman plays a prominent role, though she is – supposedly – also the biggest culprit, include this narrative, and character, in the genre Holy Scriptures, situate it at a strategic position within these Scriptures where it becomes not merely a, but the story of human origins, and later on especially that of sin, leave – for many centuries – its interpretation mainly to the “other” sex within ever changing contexts, though predominantly those unfriendly to women, make it an essential building block of a belief system. And you are left with the kind of interpretation history and impact of the story of Eve, which has for a long time been the dominant one. -
The Birth of John the Baptist and the Gospel to the Gentiles
Andrm University Semiwry Studies, Autumn 1993, Vd. 31, No. 3,195-197 Copyright Q 1993 by Andrews University Press. THE BIRTH OF JOHN THE BAPTIST AND THE GOSPEL TO THE GENTILES JAMESE. MILLER Madison, WI 53713 It is commonly accepted that the birth narratives in Luke supply an "Old Testament" prologue to the life and sayings of Jesus.' Zechariah, Elizabeth, Simeon, and Anna act as prophets of the coming Messiah and of the transformations he would make in salvation history. John appears in the role of a priest who would anoint the new Messiah and king? ~lthou~hthe narrative of John's miraculous birth has been recognized as a forerunner of the miracle story of Jesus' birth,) another function of the story bears investigation. John's birth narrative sets the stage for Luke's larger narrative goal, realized in Acts: the emergence of the gospel from the Jewish community to the Gentile world. In Luke's narrative, baptism becomes the new sign of the Christian church once the Jewish hegemony of blood lines is broken. The contribution of the story of John's birth to this larger narrative is the subject of this note. In Acts 10 and 11 the issue is whether the uncircumcised may receive baptism and become part of the Christian community without first becoming proper Jews. The answer is presented in 10:45-48 by a heavenly sign; the uncircumcised may indeed be baptized and received into the community. The decision is confirmed by the church authorities in Jerusalem in 11:17-18. Key terms in these chapters are the words Gentiles, circumcision and 'Raymond E. -
Ferguson Avenue Baptist Church 10050 Ferguson Avenue ❖ Savannah, Georgia 31406
February 28, 2021 Ferguson Avenue Baptist Church 10050 Ferguson Avenue ❖ Savannah, Georgia 31406 Where Christ Is Exalted and the Fellowship Is Exciting Announcements Elders’ Meeting Elders meet on Tuesday, March 2, at 7:00 p.m. Please respond to any emails you re- ceive if you would like them to pray for you. Your requests are kept among the elders only, unless you want them shared with the church body. Live Stream Bible Study Check out YouTube and/or Facebook on Wednesday, March 3, at 7:00 p.m. as Bob Dimmitt continues teaching through Romans. Links to both platforms are found at www.fabchurch.com/live-stream Senior Saints’ Bible Study Join Tom Keller for the Thursday Morning Bible Study in the Fellowship Hall on Thursday, March 4. Coffee will be provided. This study should also be streamed live on YouTube. Monthly Fellowship Lunch is March 16. Signup coming soon. Evening Worship Evening worship is scheduled for Sunday, March 7, at 6:00 p.m. Join us! Deacons’ Meeting Tuesday, March 9, at 7:00 p.m. Save the Dates! Justin Kron from Chosen People Ministries will present The Passover Experience on Sun- day, March 21, at 6:00 p.m. Good News Jail & Prison Ministry International will host a Coffee and Dessert reception to catch their local supporting churches up on what they’re doing on Monday, March 22, at 7:00 p.m. here in our Fellowship Hall. Details to come on both of these events! Masks Only in Overflow Rooms The overflow rooms are reserved for those wearing masks who also prefer to maintain social distancing. -
THE NATURE and POWER of SATAN Theorizing About the Nature
CHAPTER THREE THE NATURE AND POWER OF SATAN Theorizing about the nature, origin, and cosmological status of Satan occurs among the selected writings, especially among the later ones. However, there is an obvious lack of "speculative" interest in the sense of seeking to work out a complete cosmology of evil. Concepts as to the origin, abode, and ultimate future of Satan are often very diverse, and there are only a small number of referen ces. An analysis and interpretation of the nature of Satan as conceiv ed by the early Christian tradition will be therefore necessarily less comprehensive than a discussion of his activities. There are some basic understandings as to the nature and power of Satan common to most of the selected writers, however, and they are best summarized by the New Testament phrases: Satan, the "prince of the power of the air," "ruler of demons," "ruler of the world," and "god of this age." A. SATAN: PRINCE OF THE POWER OF THE AIR 1. Origin of Satan For the most part, the New Testament writers make no theoreti cal assertions as to the origin of Satan. However, a number of passages by choice of words and phraseology seem to reflect the idea of Satan as a fallen angel who is chief among a class of fallen angels, an idea which appears frequently in apocalyptic literature.1 II Peter 2 :4, for example, refers to the angels that sinned and were cast into hell. Jude 6 mentions "the angels that did not keep their own position but left their proper dwelling .. -
Death and the Afterlife in Homer
Death and the Afterlife in Homer Death and what happens after death are universal concerns for humanity; around the world different cultures and religions contemplate our existence, and try to make sense of both our place in the world and our deaths. Although we no longer (for the most part) follow the religious beliefs of the ancient Greeks and Romans, their exploration of mortality and the afterlife can nonetheless be emotionally powerful and meaningful for us. In what follows, we will consider the presentation of death and the afterlife in some of the earliest Greek literature, Homer’s Iliad and Odyssey. The most common name for the underworld was Hades, a personified god and brother of Zeus, but also a place to which the souls of departed mortals go. Hades is in fact far more commonly mentioned as the underworld than as a personified god in Greek literature, although we do see him as an actual character in some myths, most famously in the story of the abduction of Persesphone by Hades, a tale told in the Homeric Hymn to Demeter. In post-classical times, the term Hades was adopted by Christian authors, including the early Church Fathers, Dante and Milton, to refer to the Christian concept of Hell. The term used is the same, but it is important to distinguish between the Christian conception of Hell and Hades. For Christians, Hell is a place to which the souls of the wicked descend after death, whereas the souls of the good are taken to Heaven to be with God. The ancient Greek concept is extremely different. -
The Promise Multiplies, Even in the Darkness — Luke 1:26-56; Matthew 1:18-25 December 17, 2017 Page 1 of 3 North Seattle Friends Church
The Promise Multiplies, Even in the Darkness — Luke 1:26-56; Matthew 1:18-25 December 17, 2017 Page 1 of 3 North Seattle Friends Church So nothing has happened yet—except Zechariah can’t talk and Elizabeth is pregnant However, at her age, that’s something and they have a promise that the baby will be John And that he will prepare the way of the Lord, turning the hearts of people to God But that hasn’t happened yet All we really have is a man who is suddenly mute and an old woman who is pregnant They still live under Roman rule in occupied territory But this angel called Gabriel is pretty busy doing heavenly work these days Next we find him in Nazareth where the young woman Mary lives Mary is a virgin that is engaged to Joseph, of the royal house of King David Suddenly the angel Gabriel appears to Mary, saying, “Greetings, favored one! The Lord is with you.” When Mary is confused and wonders what is happening, Gabriel tells her to fear not! Again reassurance to Mary comes before the message—don’t be afraid Then the angel proceeds with the most amazing message… The angel said to her, "Do not be afraid, Mary, for you have found favor with God. And now, you will conceive in your womb and bear a son, and you will name him Jesus. He will be great, and will be called the Son of the Most High, and the Lord God will give to him the throne of his ancestor David. -
Medieval Representations of Satan Morgan A
Rollins College Rollins Scholarship Online Master of Liberal Studies Theses 2011 The aS tanic Phenomenon: Medieval Representations of Satan Morgan A. Matos [email protected] Follow this and additional works at: http://scholarship.rollins.edu/mls Part of the Christianity Commons, and the History of Christianity Commons Recommended Citation Matos, Morgan A., "The aS tanic Phenomenon: Medieval Representations of Satan" (2011). Master of Liberal Studies Theses. 28. http://scholarship.rollins.edu/mls/28 This Open Access is brought to you for free and open access by Rollins Scholarship Online. It has been accepted for inclusion in Master of Liberal Studies Theses by an authorized administrator of Rollins Scholarship Online. For more information, please contact [email protected]. The Satanic Phenomenon: Medieval Representations of Satan A Project Submitted in Partial Fulfillment Of the Requirements for the Degree of Master of Liberal Studies By Morgan A. Matos July, 2011 Mentor: Dr. Steve Phelan Rollins College Hamilton Holt School Winter Park Master of Liberal Studies Program The Satanic Phenomenon: Medieval Representations of Satan Project Approved: _________________________________________ Mentor _________________________________________ Seminar Director _________________________________________ Director, Master of Liberal Studies Program ________________________________________ Dean, Hamilton Holt School Rollins College i Table of Contents Table of Contents i Table of Illustrations ii Introduction 1 1. Historical Development of Satan 4 2. Liturgical Drama 24 3. The Corpus Christi Cycle Plays 32 4. The Morality Play 53 5. Dante, Marlowe, and Milton: Lasting Satanic Impressions 71 Conclusion 95 Works Consulted 98 ii Table of Illustrations 1. Azazel from Collin de Plancy’s Dictionnaire Infernal, 1825 11 2. Jesus Tempted in the Wilderness, James Tissot, 1886-1894 13 3. -
The Chaplet of St. Michael
The Chaplet of St. Michael O God, come to my assistance. O Lord, make haste to help me. Glory be to the Father, etc. 1. By the intercession of St. Michael and the celestial Choir of Seraphim may the Lord make us worthy to burn with the fire of perfect charity. Amen. Our Father and three Hail Marys 2. By the intercession of St. Michael and the celestial Choir of Cherubim may the Lord grant us the grace to leave the ways of sin and run in the paths of Christian perfection. Amen. Our Father and three Hail Marys 3. By the intercession of St. Michael and the celestial Choir of Thrones may the Lord infuse into our hearts a true and sincere spirit of humility. Amen. Our Father and three Hail Marys 4. By the intercession of St. Michael and the celestial Choir of Dominations may the Lord give us grace to govern our senses and overcome any unruly passions. Amen. Our Father and three Hail Marys 5. By the intercession of St. Michael and the celestial Choir of Virtues may the Lord preserve us from evil and falling into temptation. Amen. Our Father and three Hail Marys 6. By the intercession of St. Michael and the celestial Choir of Powers may the Lord protect our souls against the snares and temptations of the devil. Amen. Our Father and three Hail Marys 7. By the intercession of St. Michael and the celestial Choir of Principalities may God fill our souls with a true spirit of obedience. Amen. Our Father and three Hail Marys 8.