religiocity

Posted on: January 21st, 2021 Schelling, Augustine, Remembering

Grant Kaplan on Schelling: “The Urmensch adam was ‘connected with the divine consciousness’ and ‘in immediate communion [Gemeinschaft] with the creator.’”[1]

One could, and should, spend costly time and effort of thought trying to imagine, to imaginatively discover, what this “immediate communion” with God—this direct and surely intimate relationship between man and God—was like.

I have often used as a sermon illustration the image of my daughters running to me after getting home from work, unlocking the front door, running up to me, jumping up onto me, screaming: “Daddy! Daddy! You’re home!” This, to me, is a dim intimation of what such intimate, loving communion with God must have been like in the Garden of Eden.

For Augustine (as a good Platonist), this is the primal memory which determines man more than any other. The pilgrimage of the Christian life, for him, is the process of recollecting, uncovering, getting back into touch with, this primal memory of communion with God in the garden.

For the Psalmist (especially in Psalms such as Ps 119, and within that especially in sections such as He, Waw, Zayin, Heth, and Teth), this is the point of the law, of meditating on God’s law day and night, with one’s “whole heart,” Ps. 119:34, 58 (BCP). To meditate on God’s torah, I have come to believe, is, at the deepest level, to dwell on God’s words to Moses (and the people of Israel) in Exodus 19:

You have seen what I did to the Egyptians,

How I bore you on eagles’ wings and brought you to myself.

Now therefore if you obey my voice and keep my covenant,

You shall be my treasured possession out of the all the peoples.

Indeed, the whole earth is mine, but you shall be to me a priestly kingdom and a holy nation.

These are the words that you shall speak to the Israelites.

It seems to me that here, we see God’s heart for humanity. Here, perhaps more than anywhere else in Scripture, we get a glimpse of the direct, intimate communion between God and man in the Garden.   

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[1] Kaplan, Answering the Enlightenment 86a.

Posted on: March 19th, 2012 Gender & Sex: Ancient Near Eastern Sex

Sex & Gender in Bible, World, & Church

Christ Church Christian Formation Class

“Patriarchy & Ancient Near Eastern Sex Regulations”

Sun, March 11, 2012

The Rev. Matt Boulter

 I. How Israelite sex practices & regulations were like its neighbors.

• A. In both cultures (Israelite & non-Israelite) women were left out of the levirate system of inheritance. (Ie, daughters did not inherit anything from the father

• B. In both cultures (Israelite and non-Israelite) it appears that women were thought of as the property of the man, the head of the household.

Note, however, that there are certainly tensions here. For instance, we have the examples of Miriam (Exod 15:20,21), Deborah (Judges 4 & 5), Esther, and others.

II. How Israelite sex practices & regulations were different from its neighbors.

• A.  “Lex Talionis” (an “eye for an eye”) in the case of “ravaging a virgin.”[1]
• B. Prohibition of Prostitution. Dt 23:17-18. Because the marital relation is seen as analogous to the love between Yahweh and his covenant people.[2] Ezek 16, Ezek 23, Prov 7, Jer 5:7, Isa 23:16, I Kings 3.

Conclusions.

1. Old Covenant Israel was a cultural product of its time, although we can see the “inbreaking” of justice and grace in ways which a) forshadow the New Covenant, and b) improve the quality of life for women, in comparison to Israel’s neighbors.
2. We should distinguish between Israel’s torah and Israel’s behavior. For example, polygamy is never sanctioned by the torah, and yet it was obviously rampant in ancient Israel.
3. In the case of Israel’s neighbors, sexual activity is regulated on the basis merely of economic and social stability, but in the case of Israel, there is clearly a theological component in view.