On What Are These Things Woven Back And Forth? : Thoughts on Duality.

On What Are These Things Woven Back And Forth? : Thoughts on Duality.

By A.D. Wayman

(A Contribution to the Synchroblogging Project on the topic of Duality)

“He sees, but he can’t be seen; he hears but can’t be heard; he thinks but he can’t be thought of; he perceives but he can’t be perceived. Besides him, there is no one who sees, no one who hears, no one who thinks, and no one who perceives. It is this self of yours that is the inner controller, the immortal. All besides this is grief.”1

Many times in religious literature we find the theme of duality. At times the literature tells us that we may have been cheated or trick out of the solution to the problem from the very start. Eve, being tricked by the serpent, into eating of the tree of “Knowledge of Good and Bad” and being exiled before eating of the tree of life; Gilgamesh falling asleep and having the plant of life stolen by the serpent; Adapa refusing to eat and drink what the gods fed him out of fear, thus missing out on immortality. At times we look for answers to the issue, which religious literature tries to provide. Many times these answers are not answers at all but multiple views on how to enable ourselves to overcome the issue of duality. For some this enabler is Torah, for some Jesus, others it is Atman, and still others may say it is the Buddha in all. Whatever the belief system, many different cultures use theses archetypes, metaphors and symbols to better understand themselves and their role in the world, universe, and society. In this short essay we will discuss a few topics concerning duality. The comparisons are not all that encompassing, but one can get a glimpse, and then pursue the topic in more detail if desired.

In the first example we read some of the conflict that the writer Paul, in the New Testament had to confront. One can almost feel the frustration at the acknowledgement of the polar issues people find themselves consumed by.

“I do not understand my own actions. For I do not do what I want, but I do the very thing I hate. Now if I do what I do not want, I agree that the law is good. But in fact it is no longer I that do it, but sin that dwells within me. For I know that nothing good dwells within me, that is, in my flesh. I can will what is right, but I cannot do it. For I do not do the good I want, but the evil I do not want is what I do. Now if I do what I do not want, it is no longer I that do it, but sin that dwells within me. So I find it to be a law that when I want to do what is good, evil lies close at hand. For I delight in the law of God in my inmost self, but I see in my members another law at war with the law of my mind, making me captive to the law of sin that dwells in my members. Wretched man that I am! Who will rescue me from this body of death?” (Rom 7:15-24 NRSV)

While the above text shows the writer Paul is torn by this inner conflict within himself; another makes good use of the duality and sees both as a complement to one another. In one of my world religion classes I attended the professor brought up a saying that I loved and carried with me. “Neither this nor that, but both and.” In the Tao-Te-Ching we read that such things can compliment each other and that we may have to do nothing at all!

“All in the world know the beauty of the beautiful, and in doing
this they have (the idea of) what ugliness is; they all know the skill
of the skilful, and in doing this they have (the idea of) what the
want of skill is. So it is that existence and non-existence give birth the one to
(the idea of) the other; that difficulty and ease produce the one (the
idea of) the other; that length and shortness fashion out the one the
figure of the other; that (the ideas of) height and lowness arise from
the contrast of the one with the other; that the musical notes and
tones become harmonious through the relation of one with another; and
that being before and behind give the idea of one following another.

Therefore the sage manages affairs without doing anything, and
conveys his instructions without the use of speech.” 2

In relation to this we find a saying by the Jewish teachers concerning Torah study which like the above shows a hint of the idea of non-action.

One that sits and studies, the Scripture imputes to him as if he fulfilled the whole Thorah, for it is said, He sitteth alone and keepeth silence, because he hath borne it upon him. 3 *

Still others question the issue and lash out at the very tools that we were given to combat such issues. It is perfectly human to do this, we find such issues arise in the conversation between Krishna and Arjuna on the field of truth, in the battle of life. The most beautiful exchanges show the weaknesses that arise when the body and mind are under distress. Another example of this would be the text of the biblical Job. In all his anger Job questions his creator and at times entertains the idea of putting the deity on trial. Like Krishna the deity answers back, but with a little more force.

“And the Lord said to Job: “Shall a faultfinder contend with the Almighty? Anyone who argues with God must respond.” Then Job answered the Lord: “See, I am of small account; what shall I answer you? I lay my hand on my mouth. I have spoken once, and I will not answer; twice, but will proceed no further.” Then the Lord answered Job out of the whirlwind: “Gird up your loins like a man; I will question you, and you declare to me. Will you even put me in the wrong? Will you condemn me that you may be justified? Have you an arm like God, and can you thunder with a voice like his? “Deck yourself with majesty and dignity; clothe yourself with glory and splendor. Pour out the overflowings of your anger, and look on all who are proud, and abase them. Look on all who are proud, and bring them low; tread down the wicked where they stand. Hide them all in the dust together; bind their faces in the world below. Then I will also acknowledge to you that your own right hand can give you victory.” (Job 40:1-14 NRSV)

In the above text we see Job’s response is cowering before the deity and he is plainly saying “Okay Yahweh, I’ll shut my mouth now.” Here Yahweh is frustrated that Job would even try to understand the workings of the gods and the laws of the earth and heavens. It is somewhat humors that here Yahweh seems to tell Job that if he could do better, Yahweh would be more then happy to let him try. On the opposite side however we find a text attributed to Jesus, that the workings have been given to a few, and here Christ explains why he speaks in parables. Like the opening verses that we used from the Upanishads we see the same theme but in a different environment and used with a different metaphoric “enabler”. It appears Christ is frustrated with those who do not understand the self or the living Torah within. Here Christ believes that the “enabler” has been intentionally turned off.

“He answered, “To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given. For to those who have, more will be given, and they will have an abundance; but from those who have nothing, even what they have will be taken away. The reason I speak to them in parables is that “seeing they do not perceive, and hearing they do not listen, nor do they understand.’ With them indeed is fulfilled the prophecy of Isaiah that says: “You will indeed listen, but never understand, and you will indeed look, but never perceive. For this people’s heart has grown dull, and their ears are hard of hearing, and they have shut their eyes; so that they might not look with their eyes, and listen with their ears, and understand with their heart and turn— and I would heal them.’ But blessed are your eyes, for they see, and your ears, for they hear. Truly I tell you, many prophets and righteous people longed to see what you see, but did not see it, and to hear what you hear, but did not hear it”. (Mat 13:11-17 NRSV)

The concept of duality rages through out literature, gods elbowing one another out of power, heroes overcoming against their counterparts, trips to the underworld, cosmic wars and much more. There seems to be a need for balance; the concept of the Chinese Yin and Yang may somehow come into play. However, with issues of fear and suffering such explanations do not enlighten one to the challenges faced when we find ourselves in the belly of the whale, or swallowed by a Tiamat or Mot. As Bart Ehrman discusses in his book “God’s Problem.” There is no one solution and so one may need to look to more then one enabler or mythology to find our place.

1. Patrick Olivelle, trans., Upanishads, Oxford World’s Classics (New York: Oxford University Press, 1998). pg. 44

2. The Texts of Taoism, Part 1: The Tâo Teh King (Tâo Te Ching) of Lâo Dze (Lao Tsu), The Writings of Kwang-dze (Chuang-tse). Translation James Legge. The Sacred Books of the East, Volume 40. F. Max Müller. 1891. From Internet Sacred Texts Archive.

3. Sayings of the Jewish Fathers (Pirqe Aboth) Translated by Charles Taylor [1897]
http://www.sacred-texts.com/jud/sjf/index.htm pg. 43 (* For a more in-dept research on this topic see blog Jewish Myth, Magic, and Mysticism and the post http://ejmmm2007.blogspot.com/2008/02/ain-and-yesh-being-and-nothingness-in.html)

Read more on the topic form the other talented participants of the project:

Between Old and New Moons

Jewish Myth, Magic, and Mysticism

Goddess in a Teapot

The Aquila ka Hecate

Full Circle Earthwise News

Mythprint (all the myth that’s fit to print)

Stone Circle

Women and Spirituality

Frontiers of Wonder

Paleothea - Sing, Goddess

Quaker Pagan Reflections

Heart of Flame

Pitch 313

Executive Pagan

Druid’s Apprentice

The Druid Journal

Manzanita, Redwoods and Laurel

Dream Builders: A Figment of Imagination

When Isis Rises

When God Began To Create: Thoughts On Religious Texts As Science

When God Began To Create: Thoughts On Religious Texts As Science

By A.D.Wayman

 

If one were to listen to the most faithful of believers at times you will hear just how accurate the sacred texts are on many topics. Believers talk about the historical accuracy, mathematics and even science. But the author of this essay asks were the texts written to play such a role in society, or do the texts play a separate and far different function then the one commonly believed by the most pious of faith. Does one really need for all things in the texts to be “true” for the texts to have value in our lives? If so, where does the concept of faith come into play? We will try to answer some of these questions in the essay below by discussing the account of the Creation found in the Hebrew Torah.

It has come to the writer’s attention that most evangelicals cannot and do not view the text in the context intended. The literature when read today are heavily saturated with ideas of New Testament theology that even if one were to be able to read some Hebrew, the bias of our denomination, theologies, and belief systems affect the way sacred literature is read. The texts, being multi-functional were meant to be used in a multi-functional way. At times, we forget that the texts were not written to be accurate history books, science books, or financial manuals. The Torah was written to show the relationship between the Deity and his people and explain through aggadah the morel lessons of the laws by stories and accounts of patriarchs that may also serve as allegory. For nothing that happened to the patriarchs did not happen to Israel as a nation. When texts are written in such ways it is at times hard to weed out allegory, metaphors, and symbolism, from the intermixing of historical accounts and places. Many times evangelicals assume that part of the bible to the “True” just because a city or place name of a text is found in archeology. However, they fail to realize that though the place may be true the account may not always be, but may be placed in the text for another reason.

Genesis chapter one, which is written in prose, is clearly an allegorical text. One can see this by the Hebrew word puns. One example of this would be the word Adam. Adam not only is the name of the Hebrew account of the first man but also is the name for mankind. Also according to Strong’s Exhaustive Concordance it means “To show blood (in the face), that is, flush or turn rosy: - be (dyed, made) red (ruddy).” This may hearkens back to the account of Man being created from the soil. So we see here the multi-functional interpretations of the loaded Hebrew word usage. There are many more examples through the Torah and other Jewish literature.

It is most unfortunate that we fail to see the richness of the literature through the curtain of theology and the need to actually prove a text in ways not intended. It seems that in the history of religion at times, when new sprouts from the old, it seeks to establish itself as the original and invalidate the parent from whose womb it sprang. It still uses connections to the parent when most convenient, but apart from such associations it seeks to sever all ties. It would do us more good to view the texts in more productive ways rather then debating scientists, historians, and others until we are blue in the face. It seems that such sacred literature has been hijacked and the texts and the values are being held hostage by those who may not even know what treasures are locked inside. Possibly, those who have come to hate the literature, out of spite to those who claim to represent it, may be able to reconstruct the metaphors once more. One needs Focus the attention on the Creator rather then pleasing the fumbling attempts of those who feel the need to reconcile to prove their belief system valid.

History Verses Tradition: The Creation of The Myth

History Verses Tradition: The Creation of The Myth

A. D. Wayman

Within belief systems many have a traditional view of accounts of how texts were written and how events took place. Then, when archeology, literary criticism, and other fields of study propose theories or come to conclusions that may oppose these traditionally held beliefs, resistance from those of the traditional at times can be fierce. In this essay we will look at a few ways of dealing with such issues and possibly be able to enjoy both the traditional and historical aspect of religion. The writer of this essay is more familiar with biblical texts and so we will be drawing examples from them to support some of the views expressed.

Many times issues arise due to the problem of misunderstanding of literary styles and how they were used. When the writers of the biblical texts were putting accounts into written word, the main focus was not an exact history but rather, at times a moral lesson. These examples can be found from the text of Genesis through the text of Kings and more. Even when retelling the historical accounts of the Kings the writers were trying to convey a moral message behind the retelling of history. In Jewish literature this technique was called “Aggadah” which were stories or lessons that taught a moral objective about the texts and law codes.

The writers of Judaism seen the importance of this literary technique and used the literal and the allegorical, and seen the two as compatible as a teaching method of the law.

In an essay by Abraham Joshua Heschel it is pointed out how the two are compatible and how the Aggadah, and the literal law codes known as “Halakhah” are used to reinforce each other.

“Halakhah, by necessity, treats with the laws in the abstract, regardless of the totality of the person. It is aggadah that keeps on reminding that the purpose of performance is to transform the performer, that the pur­pose of observance is to train us in achieving spiritual ends.…” 1

So that brings us to the issue of the raging debates that occur between science and evangelical biblical literalists. At times they refuse to see texts such as creation, the flood, and other accounts as Hebrew aggadah. Aggadah is the structure of the sacred myth that binds the legal literal texts to lessons on morality, community, and the covenant. These stories in the Jewish Tanach, Talmud, Midrash, and other texts show how the oral tradition has been used to strengthen the literal and add meaning to daily life application.

So how dose one handle research that may go against ones traditional views of belief or religion? Here are a few tips that may be helpful.

1. It is important to understand tradition as tradition and historical as historical. There are many traditions concerning the same elements and also many interpretations of the historical concerning such elements. It is important to see both views and consider the intended meaning of each.

2. Remember that if scholars go against traditional views, that they may not be out to “disprove” or to “ minimize” the importance of the traditional faith based views. They may be just doing their job researching and offering theories that may or may not be correct.

3. Separate the historical from the traditional if possible. This requires a person to use a “schizophrenic” approach to the issue. If one is able to compartmentalize the two, when traditional labeling it “traditional” or “belief” and when scientific labeling it “scientific” or “historical”. An example of this would be the statement:

“Traditionally it is thought that Moses is the author of the Torah. However, there are some literary critics that are of the opinion that many writers may have taken part in its writing.”

This last statement recognizes both the traditional and the scientific approach to the texts without the issues of debate. The traditional beliefs have a totally different function and meaning then the scientific and historical and it is possible to see both and still be a Jew, Christian, Muslim, or Buddhist.

The traditional belief performs as the metaphor while the scientific is searching for facts. It is the opinion of this writer that both are needed to understand and appreciate the texts. Also, there is no need to battle scientific research and literary critics every step of the way. They both can be composed into one element with many different parts, and become multi-functional as intended by the authors of the texts.

1. Heschel, Abraham Joshua. “Halakhah and Aggadah” http://www.myjewishlearning.com/texts/about_jewish_texts/Overview_Sacred_Texts/Halakhah_Aggadah160.htm

What’s Your Praxin & Charisma?

On the forum Yeshua Quest there is currently an excellent article on the Greek word praxin which means “mode of being,” which alludes to one’s natural response to just about any given situation one encounters in life. One’s praxin can be viewed as the default setting to one’s approach to life.

1. The Prophet - one who speaks forth or fore-tells and warns.
2. The Servant - one eager to serve others and/or execute orders.
3. The Teacher - one who is at heart a student, an analyst and/or instructor.
4. The Exhorter - one who verbally comforts and/or cheers and encourages others to excel.
5. The Giver - one with a philanthropic & entrepreneurial disposition, who has the ability to make and manage money well.
6. The Merciful - an empathic soul, who physically and emotionally seeks to comfort and/or care for others.
7. The Ruler - one who is a born leader, administrator or manager.

Read the full essay here and find out which role you may be playing!

Beware of the Dogs: Paul and the Philippian Opponents

Beware of the Dogs: Paul and the Philippian Opponents

Schmithals, in his text Paul and the Gnostics lays out a compelling hypothesis on who the Apostle Paul labeled as “Dogs” in the text of Philippians. Below we will look at the letter that concerns us and discuss some of the theories of who these people were and why they were causing such an issue for Paul. Given below is Epistle “C” of the Philippian text. Schmithals breaks the text into three separate parts and hypothesizes that the text was written and later woven together. Other scholars also hold this view and with a few differing verses ,1 for the most part, agree with the “three Letter” theory. For this topic we will only be concerned with the Epistle “C”. It is in this Epistle that Paul uses the strongest language against those who were set to undermine his message and theology.

Epistle “C”

3:2-4:3+ 4:8-9 NRSV

Beware of the dogs, beware of the evil workers, beware of those who mutilate the flesh! For it is we who are the circumcision, who worship in the Spirit of God and boast in Christ Jesus and have no confidence in the flesh— even though I, too, have reason for confidence in the flesh. If anyone else has reason to be confident in the flesh, I have more: circumcised on the eighth day, a member of the people of Israel, of the tribe of Benjamin, a Hebrew born of Hebrews; as to the law, a Pharisee; as to zeal, a persecutor of the church; as to righteousness under the law, blameless. Yet whatever gains I had, these I have come to regard as loss because of Christ. More than that, I regard everything as loss because of the surpassing value of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things, and I regard them as rubbish, in order that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but one that comes through faith in Christ, the righteousness from God based on faith. I want to know Christ and the power of his resurrection and the sharing of his sufferings by becoming like him in his death, if somehow I may attain the resurrection from the dead. Not that I have already obtained this or have already reached the goal; but I press on to make it my own, because Christ Jesus has made me his own. Beloved, I do not consider that I have made it my own; but this one thing I do: forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the heavenly call of God in Christ Jesus. Let those of us then who are mature be of the same mind; and if you think differently about anything, this too God will reveal to you. Only let us hold fast to what we have attained. Brothers and sisters, join in imitating me, and observe those who live according to the example you have in us. For many live as enemies of the cross of Christ; I have often told you of them, and now I tell you even with tears. Their end is destruction; their god is the belly; and their glory is in their shame; their minds are set on earthly things. But our citizenship is in heaven, and it is from there that we are expecting a Savior, the Lord Jesus Christ. He will transform the body of our humiliation that it may be conformed to the body of his glory, by the power that also enables him to make all things subject to himself.

Therefore, my brothers and sisters, whom I love and long for, my joy and crown, stand firm in the Lord in this way, my beloved. I urge Euodia and I urge Syntyche to be of the same mind in the Lord. Yes, and I ask you also, my loyal companion, help these women, for they have struggled beside me in the work of the gospel, together with Clement and the rest of my co-workers, whose names are in the book of life. Finally, beloved, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is pleasing, whatever is commendable, if there is any excellence and if there is anything worthy of praise, think about these things. Keep on doing the things that you have learned and received and heard and seen in me, and the God of peace will be with you.

The above section was possibly written last as Paul has received a gift while in prison and through Epaphras sends a brief note of thanks 4:10-23. Later we find Epaphras falling ill and the Philippians heard of the issue at some point. Paul gets wind of divisions occurring in and od adversaries and writes 1:1-3 + 4:4-7 and send Epaphras back. It is shortly after this he gains more information of the issue and perhaps recognizes similarities to the Galatian issue or that of Corinth and so writes the above “C’ Epistle, 3:2-4:3+ 4:8-9.2 After reading the text above as a whole we can see how well the text coincides with the subject matter, unbroken, and Paul having more information can better combat the issue of those trying to undermine him and his followers.

Before discussing such a topic some preconceived notions about the texts of Paul must first be dispelled. The first is the assumed notion that is was Jewish believers trying to undermine Paul. Many a excellent scholars have erred on this notion without considering the other possibilities. Secondly, and of less importance, the writing of Polycarp to the Philippians, which references to “Letters” appear do not necessarily mean the present writing, which some use to break up the text of Philippians as Schmithals hypothesizes . Many letters may have been circulated and lost. The critical analysis breakup of the text should be looked at from all points of view and as with such studies there are no absolutes.

In identifying these mischievous opponents we turn to a quote in an essay by Darrell J. Doughty from Drew University.

“See W. SCHMITHALS, “Die Irrlehrer des Philipperbriefes,” in Paulus und die Gnostiker. Untersuchungen zu den kleinen Paulusbriefen (Hamburg: Herbert Reich, 1965), 47-88; A.F.J. KLIJN, “Paul’s Opponents in Philippians iii,” NovTest 7 (1964), 278-284; H. KOESTER, “The Purpose of the Polemic of a Pauline Fragment (Philippians III),” NTS 8 (1961/62), 317-332; J. GNILKA, “Die antipaulinischen Mission in Philippi,” BZ 9 (1965), 258-276; R. JEWETT, “Conflicting Movements in the Early Church as Reflected in Philippians,” NovTest 12 (1970) 362-389; P. SIBER, Mit Christus Leben (Zürich: Theologischer Verlag, 1971). The history of the debate concerning the opponents of Paul is summarized by E.E. ELLIS, “Paul and his Opponents: Trends in Research,” in Christianity, Judaism, and Other Graeco-Roman Cults. Festschrift M. Smith (Leiden: Brill, 1975), 264-298.

Schmithals conceives the supposed opponents in Philippi as Jewish-Christian Gnostic libertines, who regarded circumcision as a symbol of their spiritual liberation from the flesh and as the distinctive mark of their Jewish origin, to which they appealed as a sign of their personal authority, but who may or may not have demanded circumcision from the Philippians. Most scholars, however, perceive the opponents as Jewish-Christian Judaizers, who explicitly demanded circumcision and submission to the law as a condition for participation in the promises of salvation. But scholars differ as to the actual identity of these opponents, whether they were similar to those known from 2 Corinthians (Gnilka), or Galatians (Jewett), or perhaps from Colossians (Koester), and whether they were moral libertines (Gnilka), or legalistic perfectionists (Koester), or whether opponents of both varieties were present (Jewett).”3

It is thought by the author of this essay that much of the studies done concerning the opponent of Paul in in Glacia can be applied here. S. Madewell brought forth some strong arguments of the Proto-Gnostic as the opponents. In an essay concerning the topic S. Madewell uses Schmithals to make a compelling argument quoted below:

“Schmithals writes, “Circumcision underwent a Gnostic reinterpretation….. The foreskin symbolized the body of flesh (sarx) and thus the - really performed - act of circumcision portrayed the liberation of the pneuma-self from the prison of this body.”^*Gospel of Philip, Saying 123, “When Abraham rejoiced that he would see that which he was to see, he cut off the flesh of his foreskin, whereby he shows us that it is necessary to destroy the flesh of the members of the world.”Paul was a proto-rabbinic sage. For Paul, the “pneuma” (spirit) and the “sarx” (flesh) meant the Good Impulse and the Evil Impulse - the two components of the “psyche” (soul). For Paul, what truly mattered was that one become a “new creature” (Gal. 6:15) via the activation of the Good Impulse, which couldn’t be accomplished by the removal of one’s foreskin. (If that were the case, then how could females hope to become “new creatures”…?) However, for those influenced by a Platonic framework the words “pneuma” and “sarx” took on a meaning distinct from Paul’s proto-rabbinic orientation. This is why ascetic proto-Gnostics could glory in their pneumatic attainments, while exhorting others to cast off the sinful flesh. Pop-culture reference? How ’bout Marshall Applewhite?

Schmithals writes, “For Gnosticism … circumcision is an unnecessary action with only symbolic significance, which one could, for tactical external reasons, just as well maintain as abandon. That the cutsom of circumcision among Jewish Christian Gnostics in the Syrian-Palestinian territory was common and was still practiced in Galatia is just as likely as the fact that it was given up as the progress of the Gnostic mission advanced toward the West. Thus the church’s heresy fighters cannot in fact report of any of the later Gnostics that they practiced circumcision.”^*

Here are some other points Schmithals^* makes:

1. Jewish Christian Gnostics, whose home in any case was not Judea, naturally had no connection at all with the “apostolic counicl” [Acts 15] and its agreements.

2. The church fathers unanimously know to report that precisely in the early, the New Testament, the Pauline era, and precisely in Gentile territory, especially in Asia Minor, [Jewish Christian Gnostics] had preached circumcision.

3. It is most obvious to select the Jewish Christian Gnostic named, Cerinthus, particularly as described by Epiphanius, for comparison with the Galatian adversaries of Paul. In all the accounts of the church fathers we can detect how dangerous Cerinthus must have been to the beginning Gentile Christianity. His appearance in Asisa Minor is historically incontestable. Asia is said to have been his homeland. Epiphanius even reports that his school flourished in Galatia. In any case, he belongs to the early period, to the beginnings of Christian Gnosticism, and without question connects typical Gnosticism with a confession of Christ and with Jewish practices such as that of circumcision.

4. One need not immediately assume that they were Cerinthians who appeared in Galatia, but in no case can on at once attribute the false teachers, because of their circumcision, to the judaizing party. This heretical feature fits at least just as well … at any rate in that time and place, with Jewish Christian Gnosticis, who are conducting a mission in Paul’s tracks.

^* - Walter Schmithals, “Paul & the Gnostics,” pp. 13-59.4

Along with this argument, and treading lightly another possibility arises. That these opponents may have been, like those in Glatia Shammite Spies. In another essay concerning Glatians, S. Madewell discusses this theory at length.

“I am of the opinion that the pro-circumcision hardliners from Judea, who appeared at the Syrian Antioch - having been sent there by Yeshua’s brother, Ya’akov (James) - were disciples of Bet Shammai and that, having presented themselves to Ya’akov, they claimed to be followers of Yeshua in order to infiltrate their ranks for the purpose of finding something to charge them with. They might have intended to drag Yeshua’s followers before one of the local Judean, Shammaite controlled 23-Man Sanhedrins. Alternately, they might have wanted to dig up some dirt on Yeshua’s followers and turn them over to the Zadokite controlled Political Sanhedrin, if one accepts Solomon Zeitlin’s argument - in “Who Crucified Jesus?” - that such a body did indeed exist. No doubt, Ya’akov (James) perceived the hidden agenda of these Shammaites and decided to get them out from under foot by sending them to the Syrian Antioch, where they would have no recourse to their courts and/or the Zadokites and their thugs. When these Shammaites “from James” arrived at the Syrian Antioch they found Shimon (Peter) conducting a “visitation” of sorts with this mixed community of Jewish and Gentile Believers. Shimon (Peter), as Ya’akov (James) before him, probably realized immediately that these were Shammaites and, with Yeshua’s warning in mind (Matt. 10:17), he grew fearful of these “certain men of Judea” and separated himself from the Gentile Believers, because he was all too aware of the fact that Bet Shammai regarded Pagans and Gerim Toshav (Repentant Gentiles) as inherently impure.” 5

Still after all the research and possibilities scholars are still divided on who the opponents may have been. It is hoped that by going through some of the theories and the historical background that more information can be gleamed from the references in the text. When dealing with such topics, one may never be able to find a definite answer however some make more sense then others. The most common issue is the misunderstanding of Jewish and Gnostic history and theology and how these belief systems evolved.

1. For the different theories on where the letter is separated see Schmithals Paul and the Gnostics. p.79-80

2. Schmithals lays out this hypothesis in Paul and the Gnostics. p.79

3. Darrell J. Doughty “Citizens of Heaven. Philippians 3:2-21 as a Deutero-Pauline Passage” http://www.depts.drew.edu/jhc/djdcitz.html

4. See S. Madewell’s “Paul vs. the proto-Gnostics” at http://z11.invisionfree.com/Yeshua_Quest/index.php?showtopic=47

5. See S. Madewell’s “The Shammite Spies at the Syrian Antioch” at http://z11.invisionfree.com/Yeshua_Quest/index.php?showtopic=47

That which is born of the flesh is flesh.

That which is born of the flesh is flesh

Many times one can get lost in the hedge rows of theology and at time the texts that originally meant one particular view is lost in translation and denominational theology and belief systems.  With little research done on the historical context and few lay-persons understanding Hebrew, Greek, and Aramaic, the texts on Being Born Again and the repentance movements are lost in oversimplified renderings by those less then qualified but are thought to be.  While the qualifications are a matter of opinion it is most frustrating at times to some believers searching for the Jewish view of repentance.  In response to such issues.  Yeshua Quest along with ReligionThink has been posting videos relevant to Jewish beliefs and articles on the topic of repentance movements from a Historical and Jewish Perspective.  I would invite those with an intrest to visit the following links on the articles and videos below.

 Yeshua Quest  “God Birthing”

 Yeshua Quest “Born Again? What does that mean?”

 Yeshua Quest Jewish Videos on Youtube

 Also Visit ReligionThink for essays, videos, and articles on topics of world religion and theologies. 

Psalm 30: O Yahweh, You Lifted me From Sheol

Psalm 30: O Yahweh, You Lifted me From Sheol

By A. D. Wayman

מזמור שׁיר־חנכת הבית לדוד׃

ארוממך יהוה כי דליתני ולא־שׂמחת איבי לי׃

יהוה אלהי שׁועתי אליך ותרפאני׃

יהוה העלית מן־שׁאול נפשׁי חייתני מיורדי־בור׃

זמרו ליהוה חסידיו והודו לזכר קדשׁו׃

כי רגע באפו חיים ברצונו בערב ילין בכי ולבקר רנה׃

ואני אמרתי בשׁלוי בל־אמוט לעולם׃

יהוה ברצונך העמדתה להררי עז הסתרת פניך הייתי נבהל׃

אליך יהוה אקרא ואל־אדני אתחנן׃

מה־בצע בדמי ברדתי אל־שׁחת היודך עפר היגיד אמתך׃

שׁמע־יהוה וחנני יהוה היה־עזר לי׃

הפכת מספדי למחול לי פתחת שׂקי ותאזרני שׂמחה׃

למען יזמרך כבוד ולא ידם יהוה אלהי לעולם אודך׃

The Hebrew text it’s self is given here do to translation issues. It is interesting that some translations leave out the heading of the Psalms while others include it. Still some use the wording of Yhovah 1 while others YHWH. Such terms are loaded with symbolism, along with preconceived notions about the theology of the wording with interpretations all derived from a belief system or underlying denominational motive. For the sake of avoiding confusion the translation in English is given from The Scriptures. 1998 version compiled by the Institute for Scripture Research (ISR).2

I exalt You, O יהוה, for You have drawn me up, And have not let my enemies rejoice over me. (2) יהוה my Elohim, I have cried to You, And You have healed me. (3) יהוה, You brought me up from the grave; You have kept me alive, from going down into the pit. (4) Sing praise to יהוה, You kind ones of His, And give thanks at the remembrance of His Set-apartness. (5) For His displeasure is for a moment, His delight is for life; Weeping might last for the night, But joy comes in the morning. (6) As for me, I have said in my ease, “Never would I be shaken!” (7) יהוה, in Your good pleasure You have made my mountain to stand strong; You hid Your face, and I was troubled. ( I cried out to You, O יהוה ; And to יהוה I prayed: (9) “What gain is there in my blood, When I go down to the pit? Would dust praise You? Would it declare Your truth? (10) “Hear, O יהוה, and show me favour; יהוה, be my helper!” (11) You have turned my mourning into dancing for me; You have torn off my sackcloth and girded me with gladness, (12) So that esteem might praise You and not be silent. O יהוה my Elohim, I thank You forever. Psa 30:1-12.

As we can see above even this translation leaves off the title of the Psalm, which we may find elsewhere:

A Mizmor / a song of David for the dedication of the temple /. 3

Moving along without other distractions we can view from the texts that the write has been spared from death and death in this Psalm is viewed as punishment. While it may be appropriate to bring the mind the text of Job, and his dealings with Yahweh on the issue it may server better to view across the cultural landscape of mythology to broaden our views of such literature. We will now look to other texts that view death in such a way from the East and Ancient Near East to see what role this motif has played. We will first look to the Rig Veda, then to a Sumerian text for comparisons. As we see the similarities, one will note how the same metaphors played the same roles for both the Hebrews and their neighbors.

Turning to the Rig Veda, already in volume one we come to a text suited almost perfect to Psalm 30. In Hymn 25 to Verna we read the following:

1 WHATEVER law of thine, O God, O Varuna, as we are men,
Day after day we violate.
2 give us not as a prey to death, to be destroyed by thee in wrath,
To thy fierce anger when displeased.
3 To gain thy mercy, Varuna, with hymns we bind thy heart, as binds
The charioteer his tethered horse.
4 They flee from me dispirited, bent only on obtaining wealths
As to their nests the birds of air.
5 When shall we bring, to be appeased, the Hero, Lord of warrior might,
Him, the far-seeing Varuna?
6 This, this with joy they both accept in common: never do they fail
The ever-faithful worshipper.
7 He knows the path of birds that fly through heaven, and, Sovran of the sea,
He knows the ships that are thereon.
8 True to his holy law, he knows the twelve moons with their progeny:
He knows the moon of later birth.
9 He knows the pathway of the wind, the spreading, high, and mighty wind:
He knows the Gods who dwell above.
10 Varuna, true to holy law, sits down among his people; he,
Most wise, sits there to govern all.
11 From thence percerving he beholds all wondrous things, both what hath been,
And what hereafter will be done.
12 May that Aditya, very wise, make fair paths for us all our days:
May he prolong our lives for us.
13 Varuna, wearing golden mail, hath clad him in a shining robe.
His spies are seated found about.
14 The God whom enemies threaten not, nor those who tyrannize o’er men,
Nor those whose minds are bent on wrong.
15 He who gives glory to mankind, not glory that is incomplete,
To our own bodies giving it.
16 Yearning for the wide-seeing One, my thoughts move onward unto him,
As kine unto their pastures move.
17 Once more together let us speak, because my meath is brought: priest-like
Thou eatest what is dear to thee.
18 Now saw I him whom all may see, I saw his car above the earth:
He hath accepted these my songs.
19 Varuna, hear this call of mine: be gracious unto us this day
Longing for help I cried to thee.
20 Thou, O wise God, art Lord of all, thou art the King of earth and heaven
Hear, as thou goest on thy way.
21 Release us from the upper bond, untie the bond between, and loose
The bonds below, that I may live..4

Taking note of verse two of this Hymn we can readily see the motif of death playing the functions discussed earlier. Death here is seen as a punishment dealt out by Verna, god of the Sky. 5 Turning now to the Ancient Near East we come to the text of Lugalbanda in the Mountain Cave. Here Lugalbanda is stricken with a fever and being unconscious for some time was feared dead and was taken to a cave. Below we read a portion of the text and the response of the deities. And so lugalbanda is saved from the brink of death by the gods.

“Utu, I greet you! Let me be ill no longer! Hero, Ningal’s son, I greet you! Let me be ill no longer! Utu, you have let me come up into the mountains in the company of my brothers. In the mountain cave, the most dreadful spot on earth, let me be ill no longer! Here where there is no mother, there is no father, there is no acquaintance, no one whom I value, my mother is not here to say “Alas, my child!” My brother is not here to say “Alas, my brother!” My mother’s neighbor who enters our house is not here to weep over me. If the male and female protective deities were standing by, the deity of neighbourliness would say, “A man should not perish”. A lost dog is bad; a lost man is terrible. On the unknown way at the edge of the mountains, Utu, is a lost man, a man in an even more terrible situation. Don’t make me flow away like water in a violent death! Don’t make me eat saltpetre as if it were barley! Don’t make me fall like a throwstick somewhere in the desert unknown to me! Afflicted with a name which excites my brothers’ scorn, let me be ill no longer! Afflicted with the derision of my comrades, let me be ill no longer! Let me not come to an end in the mountains like a weakling!”

Utu accepted his tears. He sent down his divine encouragement to him in the mountain cave.

She who makes …… for the poor, whose game (i.e. battle) is sweet, the prostitute who goes out to the inn, who makes the bedchamber delightful, who is food to the poor man — Inana (i.e. the evening star), the daughter of Suen, arose before him like a bull in the Land. Her brilliance, like that of holy Cara, her stellar brightness illuminated for him the mountain cave. When he lifted his eyes upwards to Inana, he wept as if before his own father. In the mountain cave he raised to her his fair hands:

“Inana, if only this were my home, if only this were my city! If only this were Kulaba, the city in which my mother bore me ……! Even if it were to me as the waste land to a snake! If it were to me as a crack in the ground to a scorpion! My mighty people ……! My great ladies ……! …… to E-ana!”
2 lines unclear
“The little stones of it, the shining stones in their glory, sajkal stones above, …… below, from its crying out in the mountain land Zabu, from its voice …… open — may my limbs not perish in the mountains of the cypresses!”

Inana accepted his tears. With power of life she let him go to sleep just like the sleeping Utu. Inana enveloped him with heart’s joy as if with a woollen garment. Then, just as if ……, she went to brick-built Kulaba.

The bull that eats up the black soup, the astral holy bull-calf (i.e. the moon), came to watch over him. He shines (?) in the heavens like the morning star, he spreads bright light in the night. Suen, who is greeted as the new moon, father Nanna, gives the direction for the rising Utu. The glorious lord whom the crown befits, Suen, the beloved son of Enlil, the god (1 ms. has instead: the lord) reached the zenith splendidly. His brilliance like holy Cara (1 ms. has instead: Utu) (1 ms. has instead: like lapis lazuli), his starry radiance illuminated for him the mountain cave. When Lugalbanda raised his eyes to heaven to Suen, he wept to him as if to his own father. In the mountain cave he raised to him his fair hands:

“King whom one cannot reach in the distant sky! Suen, whom one cannot reach in the distant sky! King who loves justice, who hates evil! Suen, who loves justice, who hates evil! Justice brings joy justly to your heart. A poplar, a great staff, forms a sceptre for you, you who loosen the bonds of justice, who do not loosen the bonds of evil. If you encounter evil before you, it is dragged away behind ……. When your heart becomes angry, you spit your venom at evil like a snake which drools poison.”

Suen accepted his tears and gave him life. He conferred on his feet the power to stand.

A second time (i.e. at the following sunrise), as the bright bull rising up from the horizon, the bull resting among the cypresses, a shield standing on the ground, watched by the assembly, a shield coming out from the treasury, watched by the young men — the youth Utu extended his holy, shining rays down from heaven (1 ms. from Ur adds: …… holy, his brilliance illuminated for him the mountain cave), he bestowed them on holy Lugalbanda in the mountain cave. His good protective god hovered ahead of him, his good protective goddess walked behind him. The god which had smitten him.6

It the comparisons above are able to get a glimpse of how much of the Hebrew metaphors were used elsewhere. This may also server a a way to view such issues across the culture and even the globe. At times our view of sacred texts are limited and one tends to forget that such written forms of human expression were a part everyday life. An as seen above more then one god showed mercy and compassion on the believer that called out in some form of lamentation and was spared from death.

1. For an explanation on how Jehovah was used see article: http://en.wikipedia.org/wiki/Jehovah

2. The author tends at times not to agree with the translations of TS98 but the text was used here to show the word usage of YHWEH in the Psalm discussed.

3. ‘The Psalms Project Master Table” http://www.bibal.net/04/proj/proj-pss1.html. Text used is from file: http://www.bibal.net/04/proso/psalms-ii/pdf/dlc_ps030-001-f.pdf

4. English translation by Ralph T.H. Griffith http://www.hinduwebsite.com/sacredscripts/

5. For information on the god Varuna see: http://en.wikipedia.org/wiki/Varuna

6. Black, J.A., Cunningham, G., Robson, E., and Zólyomi, G., The Electronic Text Corpus of Sumerian Literature, Oxford 1998

*This essay was written by the author of religionthink.com

Mat 5:28 But I say unto you, That whosoever looket…

Mat 5:28 But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.

It puzzles me that some ministers of most mainline churches have very little background in psychology. It would seem that if the mind was so important in the sin process we would want to know more about it. Many are afraid to use science to our advantage when working with and counseling people who have these issues in churches. Not just adultery, but any sin that has been developed and dwelled upon in the mind.

The problem of using science in ministry could stem from the past issues churches had with science. The Scopes Monkey trial and the fight against evolution has, as an example, caused some churches to pull themselves from the main stream of society, pull their children form public schools, and a fight to prove God exists in a faith based religion. In a recent interview on National Public Radio former President Jimmy Carter, while being interviewed about the recent publication of his book, Our Endangered Values, mentioned that science is a revelation from God. Back when biblical texts were written the writers did the best they could explaining the world around them. They had no way of measuring time or how old a rock was. President Jimmy Carter went on to say that the job of proving God exist is a matter of faith not the job of the state.

In a recent workshop on criminal psychology at Mansfield University in Pennsylvania, Roy Hazelwood, one of Americas experts on profiling and violent sex crimes stated, “The composition of the human sex drive is ten percent biological ( instinct), twenty percent physiological (fantasy), and seventy percent psychosexual (mental and emotional). With this information from criminal psychology when can ask ourselves several important questions. What led me to think of and mentally dwell on the sin? What was the step by step process on how I committed the sin? Did I enjoy it? What was my post-offence behavior? These few question and many more can provide insight into the mind of the sinner and make him or her aware through self-reflection.

People who are not able to self-reflect at this level may never understand why the same conflicts keep arising in their spiritual lives and mentally and physically agonize over the issue because pastor may not know how to deal with these issues. Currently the cures are, pray and repent. While this may be correct and need to be done the question, for example, of post–offence behavior could come in handy. If the person is emotionally distraught repents, but then commits the same sin, then they in fact did not feel remorse. Many people fail to realize that emotions can be faked and at times repentance over and over is seen as a form of penitence. However, if the person felt remorse while they committed each step of the sin and there is more post–offence behavior then just the emotions, then perhaps insight was realized and the cycle of the spiritual ups and downs can be somewhat slowed.

Providing insight into why the sin was committed in the first place (stress, abuse, family issues, financial issues, domestic ect.. ) can be helpful for then the person will know what to be on the alert for. It is important to know that these factors do not excuse the sin but can provide insight into why it occurred. Each person is different and there are no absolutes. Withdrawing form society and friends can no longer be the answer to avoiding temptation. For what good is the armor of God if we are held up in the safe fort of the church and never use it? What of all the friends and people we abandoned when we were saved just to avoid temptation? Are we not responsible for them also?

These examples are just a few ways that the behavioral sciences can be applied to understanding and developing our spiritual lives. Though these forms of research are still in development but they can be utilized by pastors and Christian counselors to better the religious experience and lives of many. Also if the mind makes up a large part of our being and is the originator of sin then it behooves us to take more than one class of psychology.

 

Posted by the author of Religionthink.com