| 503 the Pyramids to Paul, ed. by Lewis Gaston Leary (New York: Thomas Nelson and Sons, 1935), p. 186. That the information in Jeremiah 52:2830 may have been added to the book of Jeremiah in Babylonia is also supported by the fact that the Greek Septuagint (LXX) version of Jeremiah, which was produced in Egypt (perhaps from a manuscript preserved by the Jews in that country), does not include these verses. 505 Jeremiah (N.Y.: Doubleday, 1965), p. 369; J. A. Thompson, op. cit., p.782, and J. Philip Hyatt, “New Light on Nebuchadnezzar and Judean History,” Journal of Biblical Literature, Vol. 75 (1956), p. 278. 506 New York: Watchtower Bible and Tract Society of New York, Inc., 1988), p. 1269. A detailed examination of this theory is presented in the Appendix for Chapter Five: “The “third year of Jehoiakim’ ( Daniel 1:1 507 Sacha Stern, “The Babylonian Calendar at Elephantine,” Zeitschrift far Papyrologie and Epigraphik, Band 130 (2000), p. 159. 508 ed. (Leicester, England: InterVarsity Press, 1982), p. 159; compare Insight on the Scriptures, Vol. 1, p. 391. 509 from Nisan, regardless of whether the reckoning of the year was from spring or fall.” – Edwin R. Thiele, The Mysterious Numbers of the Hebrew Kings, revised edition (Grand Rapids: Zondervan Publishing House, 1983), p. 52. In footnote 11 on the same page he gives many examples of this. 510 NASB, and other versions. The New World Translation (NW) uses the word “completion”: “until the completion of the eleventh year of Zedekiah the son of Josiah, the king of Judah, until Jerusalem went into exile in the fifth month “ 511 probably was the book of Deuteronomy, which may have been lost for some time, but was now rediscovered. Cf. Professor Donald J. Wiseman, 1 and 2 Kings (Leicester: InterVarsity Press 1993), pp. 294296. 512 Nebuchadnezzar was enthroned in Babylon “on the first day of the month Elul,” corresponding to September 7, 605 B.C.E., Julian calendar. After that, and still in his accession year, “Nebuchadnezzar returned to Hattu [the SyroPalestinian area in the west]. Until the month Shebat [parts of JanuaryFebruary, 604 he marched about victorious in Hattu.” – A. K. Grayson, Assyrian and Babylonian Chronicles, (Locust Valley, New York: JJ. Augustin Publisher, 1975), p. 100. Thus Nebuchadnezzar may already have returned to the Hattu area at the time of the fast in November or December, 605 B.C.E. The danger of another invasion of Judah, therefore, seemed impending. |
| Although the veneration of Frideswide was never nationwide, many pilgrims went to her shrine in Oxford and the holy wells associated with her. Cases of healing from blindness, deafness, dumbness, paralysis, various sorts of swellings, leprosy, dropsy, arthritis, ulcers, stones, sciatica, intestinal diseases, fever, barrenness, mental illnesses and insanity were recorded in great numbers. Kings and queens visited her shrine too, for example Henry III, Edward I and Catherine of Aragon. Members of the royal family helped this site develop as a center of learning. St. Frideswide " s Church in Frilsham, Berks (photo by Shaun Ferguson from Wikimapia.org) St. Frideswide " s well in Frilsham, Berks (taken from Mapio.net) Today St. Frideswide is venerated especially by the Orthodox, also by Catholics and Anglicans. A twelfth-century parish church, standing on the site of a Saxon church, with a holy well in the village of Frilsham in Berkshire is dedicated to Frideswide. But the most popular destination is Binsey—a hamlet just to the northwest from Oxford, where there is a twelfth-century St. Margaret’s (St. Marina’s) Church with a holy well which appeared, as was said above, through the prayers of Frideswide. The church interior is very simple but the atmosphere of prayer, warmth and holiness is felt there by those who visit it. Alice Liddell The holy well is officially dedicated to St. Margaret of Antioch, but it is popularly known as “St. Frideswide’s well”. It is the prototype of the “treacle well” in the book Alice’s Adventures in the Wonderland ! (The author of this book, Charles Lutwidge Dodgson (1832-1898), known under his pen name Lewis Carroll, was a mathematics lecturer at Christ Church College in Oxford—where St. Frideswide’s relics still rest at the cathedral. His books were inspired by Alice Liddell (1852-1934), a daughter of the then dean of Christ Church). There are regular Orthodox pilgrimages to this well and the annual blessing of its waters by the local Russian Orthodox community. There are modern Orthodox icons of the holy mother Frideswide; she is depicted on stained glass windows of many churches in Oxfordshire and even beyond (for example, Gloucester Cathedral), her statues can be found in a number of churches. A modern parish church in the town of Milton Keynes in county Buckinghamshire is dedicated to her. Frideswide is even venerated in France with the name “Frewisse”. Her statue can be found inside St. Vedast’s Church in the village of Bomy in the Pas-de-Calais departement. Once there were also a chapel and a fountain dedicated to her in this spot, though the origins of this veneration are unknown. But let us now talk of the veneration of this holy woman in the city of Oxford. |
| About Pages Проекты «Правмира» Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation Questions and answers on the issues of Church and society I would hardly base my opinions on the life of the Orthodox Church on Benz " s books, nor would I be troubled by it. Indeed, the Church is " heavenly minded, " as the Church " s fundamental purpose for existing is to continue the saving mission of Jesus Christ, Who was not primarily a social worker, but the Savior and God of all. admin 19 May 2006 QUESTION: Ernst Benz, in his book The Eastern Orthodox Church (an Anchor paperback, now out of print), numbers among Orthodoxy’s weaknesses its tendency to align itself with the State, and its lack of significant social mission. ANSWER: Concerning this particular book, it is extremely dated and it has hardly been considered by Orthodox Christianity as a “benchmark” of Orthodoxy, precisely because it contains many comments, such as those you note, that are not exactly true. While the Church had been aligned with the State, often against the Church’s wishes — Peter the Great, for example, reduced the Church to a department of state and abolished the Patriarchate, giving the Church no alternative — it was precisely because of its connection to the state that the state often relied on the Church to open and operate hospitals, orphanages, and in general conduct social services in place of the state. Even a casual familiarity with the situation of the Church of Russia in the 19th and early 20th century reveals that the Church operated schools, orphanages, hospitals, temperance societies, and in general every social institution one could imagine. Of course, during the communist era, the Church was prohibited from doing anything other than conducting worship services within the walls of officially registered church buildings, so the lack of such social involvement during that era is hardly a “flaw” of Orthodoxy and surely is not a sign of the Church’s alignment with the state but, rather, the Church’s total marginalization by the state, which aimed at destroying it. |
| Noth, Martin. TheDeutemomistic History. 2 ed. JSOTSupp 15. Sheffield: JSOT Press, 1991. Noth, Martin. The History of Israel. 2 ed. New York: Harper & Row, 1960. Uberlieferungsgeschichtliche Studien: Die sammelnden und bcarbeitenden Geschichtswerke im Alten Testament. Tubingen: Max Niemeyer, 1943 (part of which is trans, into English as The Chronicler " s History. JSOTSupp 50. Sheffield: JSOT Press, 1987). ÓConnell; R.H. The Rhetoric of the Book of Judges. VTSupp 63. Leiden: Brill, 1996. Paton, Lewis Bayles. The Book of Esther. ICC. Edinburgh: Т. & T. Clark, 1908. Payne, J. Barton. «Validity of Numbers in Chronicles.» NEASB 11 (1978): 558. Peters, Melvin K.H. «Septuagint.» ABD, 5:10931104. Ed. by D.N. Freedman. New York: Doubleday, 1992. Pfeifcr, Robert H. Introduction to the Old Testament. New York: Harper & Brothers, 1948. Porten, Bezalel. «Elephantine Papyri.» ABD, 2:445455. Ed. by D.N. Freedman. New York: Doubleday, 1992. Porten, Bezalel. «The Passover Letter (3.46).» COS, 3:116117. Ed. by WW Hallo and K.L. Younger Jr. Leiden: Brill, 2003. Porten, Bezalel. «Request for Letter of Recommendation (First Draft) (3.51).» COS, 3:125130. Ed. by WW Hallo and K.L. Younger Jr. Leiden: Brill, 2003. Pritchard, James В., ed. Ancient Near Eastern Texts Relating to the Old Testament. 2 ed. with Supplement. Princeton: Princeton University, 1969. Rainey, Anson F. «Israel in Merneptah " s Inscription and Reliefs.» IEJ 51 (2001): 5775. Reich, Ronny, and Eli Shukron. «Reconsidering the Karstic Theory as an Explanation to the Cutting of Hezekiah " s Tunnel in Jerusalem.» BASOR 325 (2002): 7580. Rosenberg, Stephen. «The Siloam Tunnel Revisited.» Tel Aviv 25 (1998): 116130. Rowley, Harold Henry. «The Chronological Order of Ezra and Nehemiah.» In The Servant of the Lord and Other Essays on the Old Testament, pp. 129159. London: Lutterworth, 1952. Rozenbcrg, Martin S. «The Sofetim in the Bible.» Erlsr. Nelson Glueck Memorial Volume, 12(1975): 7786. Sack, Ronald H. «Nabonidus (Person).» ABD, 4:973976. Ed. by D.N. Freedman. New York: Doubleday, 1992. |
| About Pages Проекты «Правмира» Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation The God of the Bible Source: Notes on Arab Orthodoxy Metropolitan Saba (Esber) 22 May 2021 file/Getty Images There are certain erroneous or distorted beliefs that are widespread among the faithful. In this brief note, I am concerned with the one that starts out from the basis of the Bible to erroneously state that the face of God in the Old Testament is not the same as in the New Testament. Some believe that God in the Old Testament is only a god of war, cruelty, violence and racism, while in the New Testament, He is only a god of love, forgiveness, mercy and kindness. This erroneous belief is the result either out of ignorance of the Old Testament, its interpretation and its structure or under the influence of misconceptions similar to the approach of those critics of the Bible who attack it for reasons too numerous to refute here. In each case, the approach to the bible is wrong because it is not a theological approach to a religious book. Many also arrive at erroneous conclusions because they do not understand the essence of inspiration in Christianity or because they take a merely historical approach to the Bible. In Christianity, divine inspiration has taken place over the course of a long pedagogical relationship of about eighteen and a half centuries. God inspired humankind with what He wanted to say through the historical events that they experienced, speaking to them in their language and according to their understanding, gradually bringing them toward Him. The Bible is not a book of history, even though it uses history to speak theology. By way of example and not exclusively, I will cite some verses of the Old Testament where God’s face appears merciful, loving and forgiving: “ And the Lord passed before him and proclaimed, ‘The Lord, the Lord God, merciful and gracious, longsuffering, and abounding in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin… " ” (Exodus 34:6-7, see also Numbers 14:18, Deuteronomy 4:31, Psalm 86:5 and 108:4, Joel 2:13). |
| Perhaps the most chilling example is the enthusiastic endorsement in the Journal of the American Medical Association (JAMA) for the book Death, Dying, and Organ Transplantation: Reconstructing Medical Ethics at the End of Life , by Drs. Franklin Miller and Robert Truog. This book seeks to do away with two core principles of medical care. The first is that a physician cannot intentionally cause the death of his patient. The second is that donors of vital organs for transplantation must be dead before the organs are harvested. Catholic health care ethics, in accordance with natural law, holds that when the burden of life-sustaining extraordinary care such as a ventilator is greater than the benefit it provides, such care can be withdrawn. This is not seen as causing the death of the patient, but rather allowing the patient to die from his underlying illness. Miller and Truog disagree and assert that such an act directly causes the death of the patient. They then begin their descent down the slippery slope by claiming that if causing death by withdrawing life-sustaining care is acceptable, then active voluntary euthanasia by lethal injection should also be acceptable. Further, if voluntary euthanasia by injection is acceptable, then voluntary euthanasia by removal of vital organs to be used for transplantation should be equally acceptable. This radical argument could be disregarded as fringe thinking had it not been so prominently and positively recommended in JAMA. It is reasonable to say that the notion that physicians should not kill their patients is still widespread among medical professionals. Indeed, several of the aforementioned authors take their colleagues to task for opposing euthanasia and physician assisted suicide. The growing numbers of prestigious medical journals that are routinely publishing support for all forms of “assisted dying” are, however, a clear indication that this approach to end of life “care” is making significant inroads in mainstream medical ethics. The foundational principles of health care that date back to Hippocrates are in jeopardy. |
| 451 Asyndeton also characterizes John " s style (Stamps, «Johannine Writings,» 620, lists 1:40,42, 45; 2:17; 4:6, 7; 5:12, 15; 7:32; 8:27; 9:13; 10:21, 22; 11:35, 44; 20:18); on this style, see Rhet. ad Herenn. 4.30.41; Quintilian 9.3.50; Rowe, «Style,» 136 (including Augustine Serm. 191.19.5); Lee, «Translations of OT,» 779–80 (LXX Job 3:17; 5:10 ; Isa 1:23); Anderson, Glossary, 33–34; also in Rhet. Alex. 36.1442a.l 1–14. 452 In a more technical sense, κακοφανα is «ill-sounding word order» (Anderson, Rhetorical Theory 187). 453 E.g., Kreitzer, John, 5. Other Platonists, however, might find «myth» the best vehicle for allegorical truth (see Maximus of Tyre Or. 4.5–6). 459 MacRae, Invitation, 16, says that whether or not John used the Synoptics, no one doubts that John reinterprets the Jesus tradition. 461 Lindars, John,31. Brodie, Quest, 153–55, emphasizes John " s move from his historical sources to interpretation. 467 Appian R.H. 11.7.41 is skeptical of Platós accuracy (but paradoxically takes the Iliad more seriously, R.H. 12.1.1). Cf. also the quite different portrayal of Musonius Rufus in the collections of Lucius and Pollio (Lutz, «Musonius,» 12–13). 469 Deuteronomy was one of the most popular books, perhaps the most popular book, among early Jewish interpreters, if incidence at Qumran supplies a clue (Cross, Library, 43). Westermann, John, 22–23,67, likewise compares the contrast between the interpretive speeches of Deuteronomy and Joshua, on the one hand, with Exodus and Numbers, on the other; Stuhlmacher, «Theme,» 15, compares John " s use of Jesus tradition with Jubilees or 11QT «updating» the Pentateuch. 470 As rewritings of Deuteronomy, Ashton, Understanding, 472, mentions Jub. 1; L.A.B. 19; 1Q22; Testament of Moses. 11QTemple may function as an eschatological Deuteronomy (Wise, «Vision»); at least 1 lQTemple 51.11–66.11 adapts and often paraphrases Deut (Schiffman, «Paraphrase»). 471 For Moses parallels, see, e.g., Teeple, Prophet; Glasson, Moses; Herlong, «Covenant»; Lacomara, «Deuteronomy»; Ashton, Understanding, 472–76. In this Gospel, however, it is Jesus» disciples who are most analogous with Moses, and Jesus as God " s glory (1:14). |
| Although not technically a “wisdom” book, mention may be made at this point of The Prayer of Manasseh from the so-called apocrypha. This penitential prayer of the King of Judah, which for the Orthodox is part of the Bible, is included in the Great Compline service of the Orthodox Church. Psalms The Psalms are the divinely-inspired songs of the People of Israel. They are traditionally called the “psalms of David,” although many of them most certainly come from other authors of much later times. The enumeration and the wording of the psalms differ in various scriptural traditions. The Orthodox Church follows the Septuagint version of the psalter and for this reason the numbers and not seldom the texts of certain psalms are different in Orthodox service books from what they are in the Bibles which are translated from the Hebrew. In the Orthodox Church, the entire psalter is divided into twenty sections and is chanted each week in those monasteries and churches which perform the entire liturgical office. Various psalms and verses of psalms are used in all liturgical services of the Orthodox Church (see Worship). Virtually all states of man’s soul before God are found expressed in the psalms: praising, thanking, blessing, rejoicing, petitioning, repenting, lamenting, questioning and even complaining. Many of the psalms are centered in the cultic rituals of the Jerusalem temple and the Davidic kingship. Others recount God’s saving actions in Israelite history. Still others carry prophetic utterances about events yet to come, particularly those of the messianic age. Thus, for example, we find Christ quoting Psalm 8 in reference to His triumphal entry into Jerusalem; Psalm 110 in reference to his own mysterious divinity; and Psalm 22 , when, hanging upon the cross, He cries out with the words of the psalm in which is described His crucifixion and his ultimate salvation of the world (See Mt 21.16, 22.44, 27.46 ). In the Orthodox Church all of the psalms are understood as having their deepest and most genuine spiritual meaning in terms of Christ and His mission of eternal salvation. |
| The typhoon-ravaged island, which was a receiving station for personnel working for a U.S. Naval base during the Second World War, had a small population of fishing families and a handful of concrete structures. The ‘White Russian’ community had an active social life. The ‘White Russian’ community had an active social life. Source. Val Sushkoff/President Elpidio Quirino Foundation According to Kwan, the resourceful refugees comprising of teachers, doctors, engineers, architects, ex-military officers, lawyers, artists, performers, and priests, used their professional skills and knowhow to improve living conditions and even achieve a sense of normalcy on the island. “The camp eventually grew to be a thriving ‘little Russian city,’ divided into 14 main districts with democratically-elected leaders, and with organized communal kitchens, power stations, Russian schools, a hospital and a dental clinic, an arbitration court, a police force and a little jail, and several churches for different faiths—including a wooden Russian Orthodox church built from an abandoned church left by the Americans,” Kwan wrote in the article for the UNHCR. “Through sheer hard work, they converted the settlement into a very livable town,” says Larissa Goncharova, a historian who is writing a book on ‘White Russians.’ The refugees even set up an open-air cinema, a theater company and conducted piano and dance lessons, Goncharova adds. “These people were among the first to spread Russian culture in the Philippines.” The locals on the island hold Russian Orthodox Bishop John Maximovitch in high reverence. “He is remembered to this day not only by former Tubabao refugees but also by the Tubabao natives as the holy man who blessed the camp from four directions every night to ward off typhoons and other potential dangers,” Kwan wrote in the UNHCR article. In October 1949, Philippine President Quirino visited the camp and ordered that the barbed wire around the camp be taken down. Over the next three years, the refugees were eventually resettled in different countries. Around half the population went to the United States, and large numbers moved to Australia and South America. “There are still around 40 families living in and around Manila,” says Goncharova. The camp was closed in 1953. |
| Braun, Roddy. 1Chronicles. WBC 14. Waco, TX: Word Books, 1986. Bright, John. A History of Israel. 3 ed. London: SCM Press, 1981. Brueggemann, Walter. «Samuel, Book of 1–2: Narrative and Theology.» ABD, 5:965973. Ed. by D.N. Freedman. New York: Doubleday, 1992. Budd, Philip J. Numbers. WBC 5. Waco, TX: Word Books, 1984. Buddc, Karl. Die Bucher Samuel erkldrt. KHC 8. Tubingen and Leipzig: J.C.B. Mohr, 1902. Bunimovitz, Shlomo. «Socio-Political Transformations in the Central Hill Country in the Late Bronze-Iron I Transition.» In From Nomadism to Monarchy: Archaeological and Historical Aspects of Early Israel, pp. 179202. Ed. by I Finkelstein and N. Náaman. Jerusalem: Israel Exploration Society, 1994. Bush, Frederic W. Ruth, Esther. WBC 9. Dallas, TX: Word Books, 1996. Campbell, Edward F. Jr. «The Hebrew Short Story: A Study of Ruth.» In A Light unto My Path: Old Testament Studies in Honor offacob M. Myers, pp. 83101. Ed. by H.N. Bream, R.D. Heim, and CA Moore. Gettysburg Theological Studies 4. Philadelphia: Temple University Press, 1974. Campbell, Edward F. Jr. Ruth. AB 7. Garden City, NY: Doubleday, 1975. Childs, Brevard S. Introduction to the Old Testament as Scripture. Philadelphia: Fortress, 1979. Clines, David J. A. Ezra, Nehemiah, Esther. NCB. Grand Rapids: Eerdmans, 1984. Cogan, Mordechai. «Chronology.» ABD, 1:10021011. Ed. by D.N. Freedman. New York: Doubleday, 1992. Cogan, Mordechai. «Cyrus Cylinder (2.124).» COS, 2:314316. Ed. by WW. Hallo and K.L. Younger Jr. Leiden: Brill, 2003. Cogan, Mordechai./Kings. AB 10. New York: Doubleday, 2000. Cogan, Mordechai, and Hayim Tadmor. 2 Kings. AB 11. New York: Doubleday, 1988. Cross, Frank Moore. Canaanite Myth and Hebrew Epic. Cambridge, MA: Harvard, 1975. Cross, Frank Moore. «The History of the Biblical Text in the Light of the Discoveries in the Judaean Desert.» HTR 57 (1964): 281299, Cross, Frank Moore. «A Reconstruction of the Judean Restoration.» JBL 94 (1975): 418. Cundall, Arthur E. «Judges – An Apology for the Monarchy?» ExpTim 81 (1970): 178181. |
|
|
