From Ancestor Legend to Ancestor Scripture
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Abstract:
Wang Kai-yun's study of scripture possesses the characteristics of breakthrough legend to return scripture, which has gone through the process from legend to scripture. Wang Kai-yun in his early age worships legend. He began to return to scripture when he started the works of Ram and Legend. The return of scripture from legend in Ram represented a departure from He Xiu's idea of decodes, as best demonstrated by his viewpoint of disaster. The other feature is his questioning and surpassing to the legend. The motivation of authoring Spring-fall Legend is to show the difference of two versions of legends and his spirit of returning to scripture.Keywords:
Legend
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A treatise On the Trinity , once ascribed to Priscillian of Avila, but now more commonly held to be the work of a disciple, quotes the aphorism “the name of the Father is the Son” as an apostolic saying. In fact it appears to be a quotation of the Gospel of Truth, affinities to which are also visible in the teaching of this treatise on the procession of the Word from the Father, the role of the Holy Spirit in this procession, the universal bondage of the human race in oblivion, the revelation of the Father’s face to the elect, and the common brotherhood of the elect with Christ. After noting a further affinity between the Gospel of Truth and another Priscillianist writing, the article concludes with some reflections on the use of apocryphal literature in the fourth century by authors whose theology was in most respects orthodox.
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Aphorism
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Abstract Adam's story occupies a prominent place in 2 Slavonic (Apocalypse of) Enoch. The traditions pertaining to the first human can be found in all the sections of the book. In these materials Adam is depicted as a glorious angelic being, predestined by God to be the ruler of the earth, but falling short of God's expectations. The article argues that the extensive presence of Adamic materials in 2 Enoch has a polemical nature since it is related to the long-lasting competition between Adamic and Enochic traditions. The analysis shows that the polemics taking place in 2 Enoch involve a rewriting of "original" Adamic motifs and themes when the details of Adam's "story" are transferred to a new "hero," the seventh antediluvian patriarch. The features of Adam's story, his roles and offices, are used in 2 Enoch as the building blocks for creating the new, celestial identity of the elevated Enoch. In the course of these polemical appropriations, the elevated angelic status of the prelapsarian Adam, his luminosity, his wisdom, and his special roles as the king of the earth and the steward of all earthly creatures are transferred to the new occupant of the celestial realm, the patriarch Enoch, who, near the Lord's throne, is transformed into one of the glorious ones initiated into the highest mysteries by the Lord, becomes the "manager of the arrangements on the earth," and writes down "everything that nourished" on it. The investigation of Adamic polemics in 2 Enoch demonstrates that a number of important passages associated with early Jewish mysticism, such as the motif of the Divine Face in chapters 22 and 39, the future prominent role of Enoch-Metatron as the governing power on the earth, and his title "Youth," belong to the primary text, since they play a decisive role in Adamic polemics of the Slavonic apocalypse.
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Ruler
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Abstract In summary, the multiple quotations and discussions of Psalm 82:1, 6-7 in the fathers of the second and third centuries show that the Psalm had a very early use in the life of the church. It was used first and primarily as a proof text for the divinity of Christ. This use of the Psalm dates back at least into the first part of the second century and possibly predates the Gospel of John itself. Its use in the east and west probably points to common ancestor in the very early collections of tetimonia. Secondly, an echo of another debate can be heard in Justin and Irenaeus when they discuss the contrast between the Psalm's "I said, 'You are gods.'" and its "You will die like men." This debate arose because of the primary use of the text. It concerns which people are called gods and in what sense, on the contrary, that some die "like men." It is this debate over the meaning of Psalm 82 that gave impetus to the development of a doctrine of Christian deification. This doctrine was thus carved out of a text used for both Christological and soteriological purposes and led to the very close association of the idea of the incarnation and deification. So Irenaeus was largely producing an cxegetical summary when he produced the catchy phrase that the Lord Jesus Christ "became what we are, that He might bring us to be even what He is himself."43 And with only slight polishing, Athanasius generated a topos for centuries to come when he stated that "He became man, that we might become god."44
Incarnation
Divinity
Ancestor
Son of God
Son of man
Church Fathers
Christology
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Research Article| October 01 2006 Taxo’s Martyrdom and the Role of the Nuntius in the Testament of Moses: Implications for Understanding the Role of Other Intermediary Figures Kenneth Atkinson Kenneth Atkinson Search for other works by this author on: This Site Google Journal of Biblical Literature (2006) 125 (3): 453–476. https://doi.org/10.2307/27638375 Views Icon Views Article contents Figures & tables Video Audio Supplementary Data Peer Review Share Icon Share Facebook Twitter LinkedIn Email Tools Icon Tools Permissions Cite Icon Cite Search Site Citation Kenneth Atkinson; Taxo’s Martyrdom and the Role of the Nuntius in the Testament of Moses: Implications for Understanding the Role of Other Intermediary Figures. Journal of Biblical Literature 1 January 2006; 125 (3): 453–476. doi: https://doi.org/10.2307/27638375 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All Scholarly Publishing CollectiveSBL PressJournal of Biblical Literature Search Advanced Search The text of this article is only available as a PDF. Article PDF first page preview Close Modal You do not currently have access to this content.
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It is difficult to talk of Moses and not to talk in clich s. Moses was a towering figure, a giant of a man in the Old Testament and within Judaism. He is one of the great heroes of the Old Testament. His name is inextricably linked to the first five books of the Old Testament, often called the 'Pentateuch' in Christian traditions, or 'Torah' or the 'Five Books of Moses' in the Jewish traditions. Moses does not appear in the book of Genesis. However, Moses' words and deeds fill the other four.
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The biblical story of the life of Samson hides much from the reader&&the Book of Judges has deleted from the story elements that were deemed improper for the book’s placement among the Holy Scriptures. In this article, the author shows how the Bible transforms Samson from a mythological hero, the son of a god, to a mere mortal whose extraordinary strength came through the spirit of God that rested with him so long as he kept his Nazirite vows. The biblical storyteller could not prevent the story of Samson from entering into the biblical corpus since it was a tale of tremendous popularity. He thus told it in such a way as to bring it closer to his monotheistic beliefs and world-view. In its ‘biblical’ form the story does not bring honor to the figure of Samson, and so his placement as the last of the judges in the Book of Judges prepares the reader for the establishment of the institution of kingship, in the Book of Samuel.
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The retelling of the events in the Garden of Eden in Pirqe de-Rabbi Eliezer (PRE) constitutes an etiological myth on the origin of evil in the world. This chapter explores some of the sources-Gnostic, Islamic, and Christian-that may have provided the inspiration for this account, all drawing on the legend of the Fallen Angel. In author analysis of the role of Samael in the Garden, he compares text with other midrashic accounts-Avot de-Rabbi Natan and Breshit Rabbah. In particular, the chapter attempts to reconstruct a theological basis for the differences. PRE, uniquely, detaches the story of Satan's fall from the creation of Man, and links it, instead, to the drama of the Garden of Eden and the seduction of Eve. The chapter suggests that the differentiation between the archangel and the Serpent must be established in order to connect that myth back to Primeval biblical history.Keywords: Adam; Eve; Pirqe de-Rabbi Eliezer (PRE); primordial serpent
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Adam and Eve
Serpent (symbolism)
Garden of Eden
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Naftali Zvi Yehuda Berlin (the Netziv, 1816-1893) led the Volozhin Yeshiva, the premier rabbinic academy, from 1853 until 1892 when it closed. A Talmudic scholar, he was a staunch traditionalist who is frequently described as an ardent opponent of biblical criticism. Given that position, it is difficult to explain his comment on Song 1:1 in which he describes the canonical text as a collection of songs edited by Solomon but which includes portions composed by earlier biblical characters (some named, some anonymous). In so doing, he made a radical break with the general trend of Jewish exegesis which reads the Song as an allegory concerning the unfolding history of the relationship between God and the nation of Israel. Berlin's commentary should be understood as his attempt to mediate between tradition and modernity by offering his students a work that appropriated new modes of biblical scholarship and dressed them in classical Jewish garb.
Torah
Exegesis
Allegory
Kabbalah
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Using the ambiguity of a text, the writer suggests Jesus was implicitly arguing that though he could be perceived to be the Messiah, the title "son of David" should not lead people to think that he was going to restore, unite and rule the kingdom of Israel. Jesus in fact was doing a silent revolution subverting the tyrannical legacy of David and his original son Solomon. The writer offers a rereading of the "son of David" verses in the Gospels which cohere around the Matthean version of Jesus’ "triumphal entry into Jerusalem." The Gospel writers contrast David with Jesus, with special reference to their three areas of identification: geographical, ministerial and administrative. This contrast, he shows, finds its climax in the last of book of the Bible where a mighty "lion of Judah" turns out to be a "vulnerable Lamb" who is projected as holding the key of history and is the crucified centre of all powers and authorities. This study challenges the uncritical glorification of David in the Christian tradition.
Subversion
Messiah
Historical Jesus
Proclamation
Son of man
Kingdom
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Bible is the best literature canon,Beicun once said.He communicates with God by reading Bible everyday and Bible has exerted considerable influence upon his writing in terms of language,style and aesthetic fibers.We can see a lot of words,classical allusions and images from the Bible in his novels,moreover,he even expresses his idea by using the Biblical story.All of these make his works full of Christian color.
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