tag:blogger.com,1999:blog-44675355262538533052023-11-16T05:47:23.839-08:00Brother Gilbert PontificatesApostles of Perpetual Adorationhttp://www.blogger.com/profile/00056776029260559524noreply@blogger.comBlogger19125tag:blogger.com,1999:blog-4467535526253853305.post-50835877912239763292016-06-30T18:23:00.003-07:002016-06-30T18:23:58.343-07:00Lukan Delights: First Testament Motifs of Luke's Infancy Narrative<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjayQJmYPQQPuBY-ox1x79U19RzwLeoxvZTs-eVYSluDVOs5Z455O2zdpipmZa-wiFI3xHSaD9lUUgroy8HXpDum-bDIVTcOGIrm9uLboL1nbY2F588voE4MXYGVgB28ETgBEPW0HKF7O0/s1600/burning+bush.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjayQJmYPQQPuBY-ox1x79U19RzwLeoxvZTs-eVYSluDVOs5Z455O2zdpipmZa-wiFI3xHSaD9lUUgroy8HXpDum-bDIVTcOGIrm9uLboL1nbY2F588voE4MXYGVgB28ETgBEPW0HKF7O0/s400/burning+bush.jpg" width="323" /></a></div>
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<span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: medium;"><span style="line-height: 200%;">Luke’s Gospel speaks of the witnesses or original eyewitnesses to
the Gospel right at the beginning of his Infancy Prologue.<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[1]</span></span></span></a>
Kuhn believes<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[2]</span></span></span></a>
that the characters of the Infancy narrative are also included in this term of
original eyewitnesses.<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[3]</span></span></span></a> I
would like to extend that term to also include the First Testament characters
drawn on by Luke. John’s Gospel speaks of Jesus saying that Abraham saw his day
and rejoiced.<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[4]</span></span></span></a>
Hebrews 11:13 also claims that the saintly Israelite heroes saw the events of
salvation. Some scholars believe that Luke himself or Theophilus the former
High Priest (under the influence of Luke and Paul) wrote Hebrews.<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[5]</span></span></span></a>
Thus extending Kuhn’s idea I would see that the First Testament characters
hidden behind the events of Luke’s Infancy narrative are the original or
primordial prophetic eyewitnesses to the coming of the Jewish Messiah. In the
light and power of the Incarnation and Resurrection beyond time and space these
First Testament Patriarchs and Matriarchs become the primordial witnesses of
the events of the life of the Messiah and his kingdom that is coming. In Jewish
thought this is called “the bond of life” and in the Church the “communion of
saints”. The First Testament motifs and allusions are so numerous in the
Infancy narrative of Luke that this short research paper can only touch on a
few examples. </span></span></span></div>
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: medium;">
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<span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: medium;"><span style="line-height: 200%;">Some scholars such as Raymond Brown believe that Luke’s Infancy
narrative is a form of Jewish midrash. This kind of midrashic approach uses the
First Testament texts to support a Second Testament concept of “fulfilment”.
This approach isn’t primarily concerned about the original historical context
of the First Testament text.<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[6]</span></span></span></a>
This method is found throughout the writings of the New Testament and the
writings and teachings of the fathers, doctors and mystics of the Church.<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn7" name="_ftnref7" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[7]</span></span></span></a> It
owes much to the Jewish concept of the four senses of Scripture called PaRDeS.<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn8" name="_ftnref8" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[8]</span></span></span></a>
Pardes is a Persian word meaning Garden and is connected to the famous Rabbinic
tale of the four Rabbis who entered the mystical Garden in Heaven.<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn9" name="_ftnref9" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[9]</span></span></span></a>
The P represents Peshat the literal/narrative/historical level, the R is Remetz
the allegorical level, D is Drash the moral/homiletical level and S is Sod the
mystical/anagogical level of reading Scripture. Traditionally all four senses
are used in the exegesis of Scripture in both Judaism and Catholicism. It is
only in recent times that exegesis of Scripture has been handicapped by being
limited to only the historical critical (peshat) level of analysis. Judaism
sees the need for both masculine and feminine approaches to reflect the
Divinity.<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn10" name="_ftnref10" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[10]</span></span></span></a>
Peshat and Drash are more masculine approaches that needs to be balanced by the
feminine approaches of Remetz and Sod. When the masculine approaches dominant
at the expense of the feminine then Judaism associates this with the drying up
of the feminine waters of Miriam’s well<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn11" name="_ftnref11" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[11]</span></span></span></a>
which turns Torah study into dry intellectualism and moralism.</span></span></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: medium;"><span style="line-height: 200%;">Kessler writes that he believes that the writings and insights of
the female prophetesses like Miriam and Huldah of the First Testament are
possibly hidden under the name of the male prophets.<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn12" name="_ftnref12" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[12]</span></span></span></a>
Many writers have also claimed that behind the text of Luke’s Infancy narrative
are the stories told by the Second Testament Miriam who is called the Blessed
Virgin Mary by the Gentiles.<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn13" name="_ftnref13" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[13]</span></span></span></a> Warner
states that when the Greek text of parts of Luke’s Infancy narrative is
translated back into Hebrew, scholars discover it is in beautiful alliterative
Hebrew poetry.<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn14" name="_ftnref14" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[14]</span></span></span></a>
One writer speaks of Luke’s infancy as conceived in the feminine mind due to
its contemplative tone.<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn15" name="_ftnref15" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[15]</span></span></span></a>
The very name of Miriam for the mother of the Messiah alludes to the important
place Miriam of the First Testament plays in Jewish belief. Miriam is a prophetess
who played an important role at the Red Sea leading the women in song and
dance.<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn16" name="_ftnref16" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[16]</span></span></span></a>
Jewish tradition believes the handmaid Miriam beheld the Divinity without any
veils as the God of salvation (as a naked prepubescent boy) when the mystical
heavens parted for her at the same time that the earthly seas parted.<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn17" name="_ftnref17" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[17]</span></span></span></a> The
concept of the handmaid of the Lord in Luke 1:38 alludes to both the virginal Miriams
of the First and Second Testaments as well as to Rachel and other Hebrew
matriarchs and female saints such as Judith, Esther and Abigail.<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn18" name="_ftnref18" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[18]</span></span></span></a></span></span></span></div>
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: medium;">
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<span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: medium;"><span style="line-height: 200%;">When we read Luke’s Infancy on the mystical /anagogical level we
return to the first chapter of Genesis (Bereshit) to Primordial or Original
time in accord with a Jewish manner of interpreting Torah. Just as Christian
tradition and art associated the Virgin and the mystery of the Incarnation as occurring
at the well in Nazareth,<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn19" name="_ftnref19" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[19]</span></span></span></a>
so the First Miriam was associated with the Rock that was called the Well of
Miriam.<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn20" name="_ftnref20" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[20]</span></span></span></a> Jewish
tradition teaches that the Well of Miriam was created on the twilight between
the first and second days and that the mouth of Miriam’s Well was created on
the Sabbath Eve of Creation week.<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn21" name="_ftnref21" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[21]</span></span></span></a> <a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn22" name="_ftnref22" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[22]</span></span></span></a>This
well is found in the Hebrew undertext of Genesis 1. When we count 4 x 26
starting with the final letter <i>mem</i> [</span><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" lang="HE" style="line-height: 200%;"><span dir="RTL"></span><span dir="RTL"></span>[מ</span><span dir="LTR"></span><span dir="LTR"></span><span style="line-height: 200%;"><span dir="LTR"></span><span dir="LTR"></span> of the first use of the
word waters (<i>mayim</i> </span><span dir="RTL" lang="HE" style="line-height: 200%;">מ׳ם</span><span dir="LTR"></span><span dir="LTR"></span><span style="line-height: 200%;"><span dir="LTR"></span><span dir="LTR"></span>) in the Bible, it spells out the name of
Miriam</span><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" style="line-height: 200%;"><span dir="RTL"></span><span dir="RTL"></span> </span><span dir="LTR"></span><span dir="LTR"></span><span style="line-height: 200%;"><span dir="LTR"></span><span dir="LTR"></span>[<span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" lang="HE"><span dir="RTL"></span><span dir="RTL"></span>[מר׳ם</span></span><span dir="LTR"></span><span dir="LTR"></span><span style="line-height: 200%;"><span dir="LTR"></span><span dir="LTR"></span>. In this well or mystical womb is hidden the light of the
Messiah.<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn23" name="_ftnref23" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[23]</span></span></span></a>
</span><span lang="EN-US" style="line-height: 200%;"></span></span></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: medium;"><span style="line-height: 200%;">The account in Luke of the Incarnation alludes to this Miriam motif
found in the ancient Jewish mystical reading of Torah. Luke reveals that this
new Miriam in the mystery of the Incarnation is the new Ark of the Covenant.
Warner tells us that Luke uses the word ‘overshadows’ in recalling the
annunciation which alludes to the overshadowing of the Shekhinah (Presence) of
God over the Ark of the Covenant in Exodus 40:34. This Shekhinah itself is
associated with feminine imagery and Miriam and the Matriarchs of Israel are
identified with her.<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn24" name="_ftnref24" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[24]</span></span></span></a> <a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn25" name="_ftnref25" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[25]</span></span></span></a>
Luke again alludes to the concept of the Ark of the Covenant in the visitation.
Elizabeth crying out in encountering the pregnant Virgin, “How am I worthy to
have the Mother of my Lord come unto me?” alludes to the narrative in 2 Samuel
6 where David encounters the Ark of the Covenant and cries out, “How shall the
ark of the Lord come unto me?”. Mary then staying with Elizabeth for three
months parallels the Ark of the Covenant staying with the Gittite for three
months.<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn26" name="_ftnref26" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[26]</span></span></span></a></span></span></span></div>
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: medium;">
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<span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: medium;"><span style="line-height: 200%;">Luke’s infancy and Gospel demonstrates an author who is focused on
the priestly aspects of the revelation of the Messiah. Some writers such as
Strelan believe that Luke was a respected Jewish priest rather than a Gentile
doctor.<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn27" name="_ftnref27" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[27]</span></span></span></a>
Other scholars also consider Luke to have been a Hellenist Jew rather than a
Gentile. <a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn28" name="_ftnref28" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[28]</span></span></span></a>
Wenham gives a number of reasons for identifying Luke with the Hellenist Jew
Lucius of Cyrene.<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn29" name="_ftnref29" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[29]</span></span></span></a>
Luke writes of the Holy Family in the Temple where Simeon blesses the Mother
and Child. Simeon alludes to the holy High-Priest Simeon (Simon) the Just<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn30" name="_ftnref30" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[30]</span></span></span></a>.
Zechariah and Elizabeth (Elisheba) also alludes to Elisheba the wife of the
first High Priest Aaron. Zechariah also alludes to the martyred priest
Zechariah ben Jehoiada.<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn31" name="_ftnref31" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[31]</span></span></span></a></span><span style="line-height: 200%;"> </span><span lang="EN-US" style="line-height: 200%;">Carmignac who for twenty five years
researched the Hebrew origins of the Synoptic Gospels found when he translated
the Greek of the Benedictus prayer of Zechariah back into Hebrew that it
contained a Hebrew play on words. He discovered that the Benedictus (Luke
1:68-79) when translated into Hebrew consists of three strophes of seven stitches
each. The first stitch of the second strophe is the word in Hebrew c<i>hanan
(grace) </i>which is the root of Yochanan
(John in English), <i>zakar</i> (remember) is the second stitch is the root
of Zechariah and <i>Shaba</i> (oath or
swear) the third stitch is the root of the name Elizabeth (Elisheba). He also
found elements which were reflected in usage in the Dead Sea Scrolls.<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn32" name="_ftnref32" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 107%;">[32]</span></span></span></a></span></span></span></div>
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: medium;">
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<span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: medium;"><span lang="EN-US" style="line-height: 200%;">The concept of the infertility of Elizabeth who then
is blessed by God with a child alludes to a number of the Israelite Matriarchs.
Many have pointed to the parallels between Hannah the wife of Elkanah and
mother of Samuel and Elizabeth the wife of Zechariah and mother of John the
Baptist.<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn33" name="_ftnref33" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 107%;">[33]</span></span></span></a>
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn34" name="_ftnref34" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 107%;">[34]</span></span></span></a>
Warner also sees parallels with the birth of Samson and the birth of Rebecca’s
twins as well as with Hannah. She perceives some significance that the mother
of the Virgin was also called Hannah (St Anne). She also points out the
parallels between Hannah’s song of praise and the Virgin’s Magnificat.<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn35" name="_ftnref35" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 107%;">[35]</span></span></span></a>
Warner also sees parallels with the song of Miriam and the Magnificat of the
new Miriam of the Second Testament.<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn36" name="_ftnref36" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 107%;">[36]</span></span></span></a> However
many believe that the parallels between Abraham and Sarah and their son Isaac
and Zechariah and Elizabeth and their son John is stronger.<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn37" name="_ftnref37" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 107%;">[37]</span></span></span></a> <a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn38" name="_ftnref38" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 107%;">[38]</span></span></span></a>
Mary’s almost child to parents relationship with Zechariah and Elizabeth (as
the types of Abraham and Sarah) may allude to the mysterious and mystical
daughter of Abraham called Bakol (with All) found in Jewish tradition based on
the verse “Abraham was blessed with all”<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn39" name="_ftnref39" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 107%;">[39]</span></span></span></a>
(bakol also read as bat kol daughter of All).<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn40" name="_ftnref40" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 107%;">[40]</span></span></span></a>
This links her with the concept of the female Wisdom who is the artisan of All<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn41" name="_ftnref41" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 107%;">[41]</span></span></span></a>
and Shekhinah.<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn42" name="_ftnref42" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 107%;">[42]</span></span></span></a></span></span></span></div>
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: medium;">
</span></span><br />
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<span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: medium;"><span lang="EN-US" style="line-height: 200%;">Karris and Fitzmyer see allusions to Malachi in the
references to the Temple and the Messiah being proclaimed there.<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn43" name="_ftnref43" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 107%;">[43]</span></span></span></a>
They also see parallels with Daniel 9-10 in regards to having visions (in
Daniel) alluding to the vision of Zechariah in the Temple as well as an
encounter with the archangel Gabriel (in Daniel) alluding to Our Lady’s
encounter with Gabriel.<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn44" name="_ftnref44" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 107%;">[44]</span></span></span></a> Luke
1:17 refers to John the Baptist as a type of Elijah who reconciles fathers and
sons which refers to Malachi 3:23 and also Sirach 48:10.<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn45" name="_ftnref45" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 107%;">[45]</span></span></span></a>
Catholic Carmelite spirituality and exegesis has a rich tradition associating
the prophet Elijah with the Virgin Mary and the foot or hand shaped cloud.<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn46" name="_ftnref46" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 107%;">[46]</span></span></span></a></span></span></span></div>
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: medium;">
</span></span><br />
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<span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: medium;"><span lang="EN-US" style="line-height: 200%;">The richness
of the midrashic exegesis of Luke’s Infancy narrative can be seen in that just
the one word “Rejoice” (Hail) used by Gabriel in his greeting to the Virgin,
leads us to examine all the references in the First Testament that are connected
to the concept of “Rejoice! Daughter of Zion”, as taught by Pope John Paul II<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn47" name="_ftnref47" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 107%;">[47]</span></span></span></a>. Bock
discusses how Luke using the midrashic exegesis approach with Luke 1: 28-33 and
Zephaniah 3:14-17 proclaims the Virgin Mary as the Daughter of Zion. He sees
the Hebrew word b’kirbek (meaning inner part or midst) as referring to the
Greek en gastri (in womb or inner part) of Luke 1: 31.<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn48" name="_ftnref48" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 107%;">[48]</span></span></span></a> The
phrase “Be not afraid” of the angelic salutation also alludes to similar
divine, angelic and human encounters in the First Testament beginning with
Genesis 15:1 when God tells Abraham to not be afraid. Mary as the mystical Daughter
of Abraham is greeted in the same manner as her forefather Abraham. Abraham was
the one who entered into Covenant with the God who promised that from Abraham
would come the Divine Seed (that was first promised to Adam in Genesis 3:15).
Thus I would propose that the genealogy of Luke 3 should be considered as part
of the Infancy narrative as it proclaims in a veiled manner that Mary is that
Woman who as daughter of Abraham and daughter of Adam brings forth the promised
Seed. </span></span></span></div>
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: medium;">
</span></span><br />
<div class="MsoNormal" style="line-height: 200%; text-align: justify; text-indent: 36pt;">
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: medium;"><span lang="EN-US" style="line-height: 200%;">This leads
us into the Davidic references of the Infancy narrative where Jesus is seen as
the Messiah son of David and this alludes to Mary as the Davidic Queen Mother (G’birah).<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn49" name="_ftnref49" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 107%;">[49]</span></span></span></a>
Thus we see the parallels with Bathsheba the mother of Solomon the Davidic King
who enthrones his mother as Queen beside him as an intercessor.<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn50" name="_ftnref50" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 107%;">[50]</span></span></span></a> This
practice of reigning and enthroned Queen Mothers becomes an ongoing feature of
the Davidic Monarchy. Thus if Yeshua is the Davidic King Messiah then his
mother must be the messianic Davidic Queen Mother. The mention of Joseph as the
virginal father of the Messiah Yeshua (Jesus) alludes to the First Testament
Joseph and there are many parallels of this Joseph with both St. Joseph and
Jesus.<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn51" name="_ftnref51" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 107%;">[51]</span></span></span></a> The
choice of the name Yeshua (in Aramaic) or Yehoshua (in Hebrew) also alludes to Joshua
the successor of Moses as well as the High Priest Yeshua mentioned by the
prophet Zechariah.<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn52" name="_ftnref52" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 107%;">[52]</span></span></span></a>
Another clear motif from the First Testament is the concept of the firstborn
son which is directly referred to in Luke’s Infancy as is the concepts
surrounding circumcision. One immediately thinks of Isaac as the firstborn son
of Sarah and of the firstborn sons of Israel and Egypt as well as the
circumcision of Isaac on the eighth day. I would have also liked to draw our
attention to the Temple motifs of Luke’s infancy narrative in more detail as
well as a more detailed reflection on the Torah motifs especially in regards to
Mary, Jesus and Joseph, but that would need another paper. Another motif I
would have liked to explore further would be based on one of my favourite icons
of Mary as the Burning Bush and the parallels between Moses divine encounter at
the Burning Bush and Mary at the Annunciation and its connection with the
burning pillar of fire (in Exodus) and the burning fire unto the heart of
heaven (Deut. 4:11). </span></span></span></div>
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: medium;">
</span></span><br />
<div class="MsoNormal" style="line-height: 200%; text-align: justify; text-indent: 36pt;">
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: medium;"><span lang="EN-US" style="line-height: 200%;">The term <i>reshit
</i>meaning beginning or first mentioned in Luke 1:2 in regards to the
eyewitnesses also alludes to the concepts of first fruits (of dough, of grain
and of land) that Jewish tradition links to the concept of the mystical mother
and Queen.<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn53" name="_ftnref53" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 107%;">[53]</span></span></span></a>
Thus the Holy Family and the other characters of Luke’s Infancy narrative along
with their First Testament prototypes are presented by Luke as the first fruits
of the Kingdom. In this short research paper I was only able to touch on some
aspects of the First Testament motifs found in Luke’s Infancy narrative and
offer them as a kind of first fruits offering (<i>terumah)</i>. However I hope
I have been able to demonstrate the very Jewish nature and purpose of author of
the Gospel which would only be relevant to one immersed in the mind set and
culture of the Jewish people.<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn54" name="_ftnref54" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 107%;">[54]</span></span></span></a>
It would seem very unlikely with such a midrashic Jewish approach that a
non-Jewish physician writing to fellow Gentiles would be responsible for this infancy
narrative or even the rest of the Gospel of Luke which also demonstrates such
Jewish and Qumranic features and motifs.<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn55" name="_ftnref55" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 107%;">[55]</span></span></span></a> <a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn56" name="_ftnref56" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 107%;">[56]</span></span></span></a> </span></span></span></div>
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: medium;">
</span></span><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;"><br clear="all" style="mso-special-character: line-break; page-break-before: always;" />
</span>
<br />
<div class="MsoNormal">
</div>
<br />Bibliography<br />
<ul>
<li>Allen, David L. <i>Lukan Authorship of Hebrews</i>. B&H Publishing Group, 2010.</li>
<li>Anglin, Lise. "Queen Mother: A Biblical Theology of Mary's Queenship." <i>Catholic Insight </i>Jan. 2007: 44.</li>
<li>Antonelli, Judith S. <i>In the image of God: a feminist commentary on the Torah.</i> Jason Aronson, Incorporated, 1997. </li>
<li>Berlin, Adele. Marc Zvi Brettler, and Michael A. Fishbane. <i>The Jewish Study Bible: Jewish Publication Society Tanakh Translation.</i> Oxford University Press, USA, 2004.</li>
<li>Bock, Darrell. <i>Proclamation from Prophecy and Pattern: Lucan Old Testament Christology</i>. Vol. 12. A&C Black, 1987.</li>
<li>Caplan, Harry. <i>"The four senses of scriptural interpretation and the mediaeval theory of preaching." </i>Speculum 4, no. 03 (1929): 282-290.</li>
<li>Carmignac. Jean. <i>The Birth of the Synoptic Gospels.</i> Franciscan Press, 1987.</li>
<li>Chavel, C. (translator), <i>Ramban Nachmanides: Commentary on the Torah</i>, Genesis Brooklyn, NY: Shiloh Publishing House, 1999.</li>
<li>Doze, Andrew.<i> Saint Joseph: Shadow of the Father</i>. Alba House, 1992.</li>
<li>Elbaum, Dov. <i>Into the Fullness of the Void: A Spiritual Autobiography,</i> Jewish Lights Publishing, USA, 2013.</li>
<li>Ellis, E Earle (Professor). <i>The Gospel of Luke</i> USA: Eerdmans, 1980.</li>
<li>Van der Heide, Albert "PARDES: Methodological Reflections on the Theory of the Four Senses." <i>Journal (The) of Jewish Studies</i> London 34, no. 2 (1983): 147-159.</li>
<li>John Paul II, Palm Sunday of the Passion of our Lord, Homily, 13
April 2003, available at
http://w2.vatican.va/content/john-paul-ii/en/homilies/2003/documents/hf_jp-
ii_hom_20030413_palm-sunday.html</li>
<li>Karris, Robert J., “The Gospel According to Luke.” In <i>The New Jerome Biblical Commentary.</i> Edited by Raymond E. Brown, Joseph A. Fitzmyer and Roland E. Murphy. New Jersey: Prentice Hall, 1990. 675-721.</li>
<li>Kessler, Ranier. "Miriam and the Prophecy of the Persian Period." <i>The Prophets and Daniel</i>: 77- 86.</li>
<li>Kuhn, Karl A. "Beginning the Witness: The αυτoπται και υπηρεται of Luke's Infancy Narrative." <i>New Testament Studies 49</i>, no. 02 (2003): 237-255.</li>
<li>Marie (of the Cross), Paul. <i>Carmelite Spirituality in the Teresian Tradition.</i> ICS Publications, 1997.</li>
<li>Novick, Leah (Rabbi) <i>On the Wings of Shekhinah: Rediscovering Judaism's Divine Feminine</i> Wheaton; Quest Books; 2008. </li>
<li>Patai, Raphael. <i>The Hebrew Goddess,</i> Detroit: Wayne State University, 1990.</li>
<li>Pitre, Brant. “Jesus, the Messianic Banquet and the Kingdom of God,” <i>Letters and Spirit Volume 5 </i>(2009), 136-7.</li>
<li>Scholem, Gershom Gerhard. <i>Origins of the Kabbalah.</i> Princeton University Press, 1991.</li>
<li>Strelan, Rick. <i>Luke the Priest: the Authority of the Author of the Third Gospel.</i> Ashgate Publishing, Ltd., 2013.</li>
<li>Subtelny, Maria E. "The tale of the four sages who entered the
Pardes: A talmudic enigma from a Persian perspective."<i> Jewish Studies Quarterly</i> 11, no. 1/2 (2004): 3-58.</li>
<li>Warner, Marina. <i>Alone of all her Sex: The Myth and the Cult of the Virgin Mary.</i> Oxford University Press, USA, 2013.</li>
<li>Wenham, John. "The Identification of Luke." <i>Evangelical Quarterly 63</i>, no. 1 (1991): 3-44. </li>
<li>Williams, P. J. "The Original Language of the Lukan Infancy Narrative. By Chang-Wook Jung." <i>The Journal of Theological Studies 58</i>, no. 1 (2007): 220-221.</li>
<li>Wright, Nicholas T, <i>Jesus and the Victory of God</i>, USA: Fortress Press, 1996).</li>
</ul>
<br clear="all" />
<hr align="left" size="1" width="33%" />
<div id="ftn1" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[1]</span></span></span></span></span></a><span lang="EN-US">
Luke 1:2</span></div>
</div>
<div id="ftn2" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[2]</span></span></span></span></span></a><span lang="EN-US"> Against
the opinions of Raymond Brown and Fitzmyer and others.</span></div>
</div>
<div id="ftn3" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[3]</span></span></span></span></span></a><span lang="EN-US"> Karl
A Kuhn, “Beginning the Witness: The </span><span lang="EL" style="mso-ansi-language: EL;">αὐτοπαι</span><span lang="EL"> </span><span lang="EL" style="mso-ansi-language: EL;">και</span><span lang="EL"> </span><span lang="EL" style="mso-ansi-language: EL;">ὐπηρεται</span><span lang="EL"> <span style="mso-spacerun: yes;"> </span></span><span lang="EN-US">of Luke’s Infancy Narrative,” <i>New Testament Studies 49:2 </i>(April
2003), 237-255</span></div>
</div>
<div id="ftn4" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[4]</span></span></span></span></span></a><span lang="EN-US"> John
8:56</span></div>
</div>
<div id="ftn5" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[5]</span></span></span></span></span></a><span lang="EN-US"> David
L Allen, <i>Lukan Authorship of Hebrews</i>, (B&H Publishing Group, 2010),
327.</span></div>
</div>
<div id="ftn6" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[6]</span></span></span></span></span></a><span lang="EN-US"><span style="mso-spacerun: yes;"> </span>Darrell Bock, <i>Proclamation from Prophecy
and Pattern: Lucan Old Testament Christology</i>. Vol. 12. A&C Black, 1987,
17.</span></div>
</div>
<div id="ftn7" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[7]</span></span></span></span></span></a><span lang="EN-US"> Harry
Caplan, "The four senses of scriptural interpretation and the mediaeval
theory of preaching," Speculum 4, no. 03 (1929): 282-290.</span></div>
</div>
<div id="ftn8" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[8]</span></span></span></span></span></a><span lang="EN-US"> Albert
van der Heide, "PARDES: Methodological Reflections on the Theory of the
Four Senses," <i>Journal (The) of Jewish Studies</i> London 34, no. 2
(1983): 147-159.</span></div>
</div>
<div id="ftn9" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[9]</span></span></span></span></span></a><span lang="EN-US"> Maria
E Subtelny. "The tale of the four sages who entered the Pardes: A talmudic
enigma from a Persian perspective." Jewish Studies Quarterly 11, no. 1/2
(2004): 3-58.</span></div>
</div>
<div id="ftn10" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[10]</span></span></span></span></span></a><span lang="EN-US"> Adele
Berlin, Marc Zvi Brettler, and Michael A. Fishbane, <i>The Jewish Study Bible:
Jewish Publication Society Tanakh Translation</i> (Oxford University Press,
USA, 2004), 1978.</span></div>
</div>
<div id="ftn11" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref11" name="_ftn11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[11]</span></span></span></span></span></a><span lang="EN-US">
See Numbers 20:1-2, Rashi loc. cit., B. Ta'anit 9a</span></div>
</div>
<div id="ftn12" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref12" name="_ftn12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[12]</span></span></span></span></span></a><span lang="EN-US"> Rainer
Kessler, "Miriam and the Prophecy of the Persian Period," <i>The
Prophets and Daniel</i>: 77-86.</span></div>
</div>
<div id="ftn13" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref13" name="_ftn13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[13]</span></span></span></span></span></a><span lang="EN-US"> Marina
Warner, <i>Alone of all her sex: The myth and the cult of the Virgin Mary</i>. (Oxford
University Press, USA, 2013), 7-8.</span></div>
</div>
<div id="ftn14" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref14" name="_ftn14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[14]</span></span></span></span></span></a><span lang="EN-US"> Marina
Warner, <i>Alone of all her sex: The myth and the cult of the Virgin Mary</i>,
8.</span></div>
</div>
<div id="ftn15" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref15" name="_ftn15" style="mso-footnote-id: ftn15;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[15]</span></span></span></span></span></a><span lang="EN-US"> Marina
Warner, <i>Alone of all her sex: The myth and the cult of the Virgin Mary</i>,8.</span></div>
</div>
<div id="ftn16" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref16" name="_ftn16" style="mso-footnote-id: ftn16;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[16]</span></span></span></span></span></a><span lang="EN-US">
Exodus 15</span></div>
</div>
<div id="ftn17" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref17" name="_ftn17" style="mso-footnote-id: ftn17;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[17]</span></span></span></span></span></a><span lang="EN-US">
Dov Elbaum, <i>Into the Fullness of the Void: A Spiritual Autobiography</i>, (Jewish
Lights Publishing, USA, 2013), 169.</span></div>
</div>
<div id="ftn18" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref18" name="_ftn18" style="mso-footnote-id: ftn18;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[18]</span></span></span></span></span></a><span lang="EN-US">
See Caroline N Mbonu, <i>Handmaid: The Power of Names in Theology and Society</i>.
Wipf and Stock Publishers, 2010.</span></div>
</div>
<div id="ftn19" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref19" name="_ftn19" style="mso-footnote-id: ftn19;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[19]</span></span></span></span></span></a><span lang="EN-US"> Protoevangelium
of James "And she took the pitcher and went forth to draw water, and
behold, a voice said: 'Hail Mary, full of grace, you are blessed among
women.'"</span></div>
</div>
<div id="ftn20" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref20" name="_ftn20" style="mso-footnote-id: ftn20;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[20]</span></span></span></span></span></a><span lang="EN-US">
Dov Elbaum, <i>Into the Fullness of the Void: A Spiritual Autobiography</i>,
167-168.</span></div>
</div>
<div id="ftn21" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref21" name="_ftn21" style="mso-footnote-id: ftn21;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[21]</span></span></span></span></span></a><span lang="EN-US">
Avot 5:6</span></div>
</div>
<div id="ftn22" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref22" name="_ftn22" style="mso-footnote-id: ftn22;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[22]</span></span></span></span></span></a><span lang="EN-US"> Judith
S Antonelli, <i>In the image of God: a feminist commentary on the Torah</i>, (Jason
Aronson, Incorporated, 1997), 178.<span style="mso-spacerun: yes;"> </span></span></div>
</div>
<div id="ftn23" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref23" name="_ftn23" style="mso-footnote-id: ftn23;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[23]</span></span></span></span></span></a><span lang="EN-US">
See Hebrew text of Genesis 1:2-5</span></div>
</div>
<div id="ftn24" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref24" name="_ftn24" style="mso-footnote-id: ftn24;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[24]</span></span></span></span></span></a><span lang="EN-US">
Zohar Chukat</span></div>
</div>
<div id="ftn25" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref25" name="_ftn25" style="mso-footnote-id: ftn25;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[25]</span></span></span></span></span></a><span lang="EN-US">
Rabbi Leah Novick,<i> On the Wings of Shekhinah: Rediscovering Judaism's Divine
Feminine</i> </span><span lang="EN-US" style="mso-bidi-font-family: "Times New Roman";">(Wheaton;
Quest Books; 2008), 64-65. </span><span lang="EN-US"><span style="mso-spacerun: yes;"> </span></span></div>
</div>
<div id="ftn26" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref26" name="_ftn26" style="mso-footnote-id: ftn26;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[26]</span></span></span></span></span></a><span lang="EN-US"> Marina
Warner, <i>Alone of all her sex: The myth and the cult of the Virgin Mary</i>, 12.</span></div>
</div>
<div id="ftn27" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref27" name="_ftn27" style="mso-footnote-id: ftn27;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[27]</span></span></span></span></span></a><span lang="EN-US">
Rick Strelan, <i>Luke the priest: the authority of the author of the third
Gospel</i>, (Ashgate Publishing, Ltd., 2013), 103-107.</span></div>
</div>
<div id="ftn28" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref28" name="_ftn28" style="mso-footnote-id: ftn28;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[28]</span></span></span></span></span></a><span lang="EN-US">
Professor E. Earle Ellis, <i>The Gospel of Luke</i> (USA: Eerdmans, 1980), 52-4.</span></div>
</div>
<div id="ftn29" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref29" name="_ftn29" style="mso-footnote-id: ftn29;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[29]</span></span></span></span></span></a><span lang="EN-US"> John
Wenham, "The Identification of Luke." <i>Evangelical Quarterly</i>
63, no. 1 (1991): 3-44.</span></div>
</div>
<div id="ftn30" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref30" name="_ftn30" style="mso-footnote-id: ftn30;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[30]</span></span></span></span></span></a><span lang="EN-US">
Sirach 50 </span></div>
</div>
<div id="ftn31" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref31" name="_ftn31" style="mso-footnote-id: ftn31;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[31]</span></span></span></span></span></a><span lang="EN-US"> 2
Chronicles 24</span></div>
</div>
<div id="ftn32" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref32" name="_ftn32" style="mso-footnote-id: ftn32;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[32]</span></span></span></span></span></a><span lang="EN-US">
Jean Carmignac. <i>The Birth of the Synoptic Gospels</i>. Franciscan Press,
1987.</span></div>
</div>
<div id="ftn33" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref33" name="_ftn33" style="mso-footnote-id: ftn33;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[33]</span></span></span></span></span></a><span lang="EN-US">
Karl A Kuhn, “Beginning the Witness: The </span><span lang="EL" style="mso-ansi-language: EL;">αὐτοπαι</span><span lang="EL"> </span><span lang="EL" style="mso-ansi-language: EL;">και</span><span lang="EL"> </span><span lang="EL" style="mso-ansi-language: EL;">ὐπηρεται</span><span lang="EN-US"> of Luke’s Infancy Narrative,” 679.</span></div>
</div>
<div id="ftn34" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref34" name="_ftn34" style="mso-footnote-id: ftn34;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[34]</span></span></span></span></span></a><span lang="EN-US"> Robert
J. Karris., “The Gospel According to Luke,” in The New Jerome Biblical
Commentary, eds. Raymond E. Brown, Joseph A. Fitzmyer and Roland E. Murphy (New
Jersey: Prentice Hall, 1990), 679.</span></div>
</div>
<div id="ftn35" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref35" name="_ftn35" style="mso-footnote-id: ftn35;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[35]</span></span></span></span></span></a><span lang="EN-US"> Marina
Warner, <i>Alone of all her sex: The myth and the cult of the Virgin Mary</i>, 12.</span></div>
</div>
<div id="ftn36" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref36" name="_ftn36" style="mso-footnote-id: ftn36;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[36]</span></span></span></span></span></a><span lang="EN-US"> Marina
Warner, <i>Alone of all her sex: The myth and the cult of the Virgin Mary</i>, 13.</span></div>
</div>
<div id="ftn37" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref37" name="_ftn37" style="mso-footnote-id: ftn37;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[37]</span></span></span></span></span></a><span lang="EN-US"> Marina
Warner, <i>Alone of all her sex: The myth and the cult of the Virgin Mary</i>, 12.</span></div>
</div>
<div id="ftn38" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref38" name="_ftn38" style="mso-footnote-id: ftn38;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[38]</span></span></span></span></span></a><span lang="EN-US">
Karl A Kuhn, “Beginning the Witness: The </span><span lang="EL" style="mso-ansi-language: EL;">αὐτοπαι</span><span lang="EL"> </span><span lang="EL" style="mso-ansi-language: EL;">και</span><span lang="EL"> </span><span lang="EL" style="mso-ansi-language: EL;">ὐπηρεται</span><span lang="EN-US"> of Luke’s Infancy Narrative,” 242.</span></div>
</div>
<div id="ftn39" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref39" name="_ftn39" style="mso-footnote-id: ftn39;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[39]</span></span></span></span></span></a><span lang="EN-US">
Genesis 24:1</span></div>
</div>
<div id="ftn40" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref40" name="_ftn40" style="mso-footnote-id: ftn40;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[40]</span></span></span></span></span></a><span lang="EN-US"> Gershom
Gerhard Scholem, <i>Origins of the Kabbalah</i>. (Princeton University Press,
1991), 87.</span></div>
</div>
<div id="ftn41" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref41" name="_ftn41" style="mso-footnote-id: ftn41;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[41]</span></span></span></span></span></a><span lang="EN-US">
Wisdom 7:22</span></div>
</div>
<div id="ftn42" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref42" name="_ftn42" style="mso-footnote-id: ftn42;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[42]</span></span></span></span></span></a><span lang="EN-US">
Raphael Patai, <i>The Hebrew Goddess</i>, (Detroit: Wayne State
University, 1990), 108.</span></div>
</div>
<div id="ftn43" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref43" name="_ftn43" style="mso-footnote-id: ftn43;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[43]</span></span></span></span></span></a><span lang="EN-US"> Robert
J Karris, “The Gospel According to Luke,” 679.</span></div>
</div>
<div id="ftn44" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref44" name="_ftn44" style="mso-footnote-id: ftn44;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[44]</span></span></span></span></span></a><span lang="EN-US"> Robert
J Karris, “The Gospel According to Luke,” 679.</span></div>
</div>
<div id="ftn45" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref45" name="_ftn45" style="mso-footnote-id: ftn45;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[45]</span></span></span></span></span></a><span lang="EN-US"> P.
J. Williams, "The Original Language of the Lukan Infancy Narrative. By
Chang-Wook Jung." <i>The Journal of Theological Studies</i> 58, no. 1
(2007), 220-221.</span></div>
</div>
<div id="ftn46" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref46" name="_ftn46" style="mso-footnote-id: ftn46;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[46]</span></span></span></span></span></a><span lang="EN-US"> Paul
Marie of the Cross, <i>Carmelite Spirituality in the Teresian Tradition</i>,
ICS Publications, 1997.</span></div>
</div>
<div id="ftn47" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref47" name="_ftn47" style="mso-footnote-id: ftn47;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[47]</span></span></span></span></span></a><span lang="EN-US"> John
Paul II, Palm Sunday of the Passion of our Lord, Homily, 13 April 2003,
available at</span></div>
<div class="Reference">
<span lang="EN-US"><span style="mso-spacerun: yes;"> </span>http://w2.vatican.va/content/john-paul-ii/en/homilies/2003/documents/hf_jp-ii_hom_20030413_palm-sunday.html</span></div>
</div>
<div id="ftn48" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref48" name="_ftn48" style="mso-footnote-id: ftn48;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[48]</span></span></span></span></span></a><span lang="EN-US">
Darrell Bock, <i>Proclamation from Prophecy and Pattern: Lucan Old Testament
Christology, </i>17.</span></div>
</div>
<div id="ftn49" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref49" name="_ftn49" style="mso-footnote-id: ftn49;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[49]</span></span></span></span></span></a><span lang="EN-US"> <span class="citation"><span style="mso-spacerun: yes;"> </span>Lise Anglin, "Queen
Mother: A Biblical Theology of Mary's Queenship." <i>Catholic Insight</i>
Jan. 2007: 44.</span></span></div>
</div>
<div id="ftn50" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref50" name="_ftn50" style="mso-footnote-id: ftn50;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[50]</span></span></span></span></span></a><span lang="EN-US"> I
Kings 2:19</span></div>
</div>
<div id="ftn51" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref51" name="_ftn51" style="mso-footnote-id: ftn51;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[51]</span></span></span></span></span></a><span lang="EN-US"> <span style="mso-spacerun: yes;"> </span>Andrew Doze. <i>Saint Joseph: Shadow of the
Father</i>. Alba House, 1992.</span></div>
</div>
<div id="ftn52" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref52" name="_ftn52" style="mso-footnote-id: ftn52;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[52]</span></span></span></span></span></a><span lang="EN-US">
Zechariah 3</span></div>
</div>
<div id="ftn53" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref53" name="_ftn53" style="mso-footnote-id: ftn53;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[53]</span></span></span></span></span></a><span lang="EN-US">
Rabbi C Chavel (translator), <i>Ramban Nachmanides: Commentary on the
Torah,</i> Genesis (Brooklyn, NY: Shiloh Publishing House, 1999), 20-21.
"Now Israel, which is called <i>reshit</i> as mentioned above, is the
"<i>Kneset Yisrael</i>", which is compared in the Song of Songs to a
bride and whom Scripture in turn calls daughter, sister and mother. The Rabbis
have already expressed this in a homiletic interpretation of the verse, 'Upon
the crown wherewith his mother has crowned Him [Song of Songs 3:11]', and in
other places." Similarly, the verse concerning Moses, 'And he chose a
first part for himself' [Deut. 33;21], which they interpret to mean that Moses
our teacher contemplated through a <i>Isparklarya</i> (lucid speculum/ clear
crystal mirror or looking glass), and he saw that which is <i>reshit</i> (the
first) for himself, and therefore merited the Torah. Thus all the Midrashim
above have one meaning."</span></div>
</div>
<div id="ftn54" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref54" name="_ftn54" style="mso-footnote-id: ftn54;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[54]</span></span></span></span></span></a><span lang="EN-US">
Robert Lindsey found the Gospel of Luke even easier than the Gospel of Mark to
translate back into Hebrew. See Robert Lindsey, <i>Jesus, Rabbi and Lord</i> (USA:CornerstonePublisher,
1990) 17-18.</span></div>
</div>
<div id="ftn55" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref55" name="_ftn55" style="mso-footnote-id: ftn55;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[55]</span></span></span></span></span></a><span lang="EN-US"> Nicholas
T Wright, <i>Jesus and the Victory of God</i>, (USA: Fortress Press,
1996), 558.</span></div>
</div>
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref56" name="_ftn56" style="mso-footnote-id: ftn56;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[56]</span></span></span></span></span></a><span lang="EN-US">
Brant Pitre, “Jesus, the Messianic Banquet and the Kingdom of God,” <i>Letters
and Spirit</i> Volume 5 (2009), 136-7.</span></div>
Apostles of Perpetual Adorationhttp://www.blogger.com/profile/00056776029260559524noreply@blogger.com0tag:blogger.com,1999:blog-4467535526253853305.post-59329071609794718252016-05-18T19:44:00.001-07:002016-05-18T20:36:13.095-07:00Psalm 22 Bricolage: A Hebrew Catholic Critique of Certain Aspects of Psalm 22<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjd08YrATj_WVCrEL37RRihwTYO40manp44UE6DT9PUR5UXEGDzVNHkFtC-LTNuNH1173GXzwm8bwOORAjmj-eNS_IIJce07KjLrhZHK3mPbaHV0JqA6i1pHEHDl5xBF-UqvH-aTXPCnQsz/s1600/chagall.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="210" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjd08YrATj_WVCrEL37RRihwTYO40manp44UE6DT9PUR5UXEGDzVNHkFtC-LTNuNH1173GXzwm8bwOORAjmj-eNS_IIJce07KjLrhZHK3mPbaHV0JqA6i1pHEHDl5xBF-UqvH-aTXPCnQsz/s400/chagall.jpg" width="400" /></a></div>
<div style="text-align: center;">
<br /></div>
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: large;">
</span></span></span><br />
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: large;"><span lang="EN-US" style="line-height: 200%;">Psalm 22 is one of those texts in the First Testament
that has a polemical history between Jews and Christians and is called by those
of the Second Testament a Messianic text. In this short essay I cannot cover
this topic in any detail and I will discuss some limited aspects of the text
with a focus on Psalm 22:16 (17) and Psalm 22:20 (21). While a vertical
argumentative and polemic approach to Psalm 22 may aid scholarly understanding a
more lateral sharing of wisdom approach to the Biblical text and textual
criticism may be more fruitful. This gleaning of wisdom approach is called <i>bricolage</i>
by Altes.</span><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 200%;"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 107%;">[1]</span></span></span></span></a><span lang="EN-US" style="line-height: 200%;"> This is also the approach used by Rebbe
Nachman of Breslov </span><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 200%;"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 107%;">[2]</span></span></span></span></a><span lang="EN-US" style="line-height: 200%;">and is called <i>Likutey</i> in Hebrew
(gathering, gleanings). Levinas writes of “a wisdom older than the patent
presence of a meaning in the writing. A wisdom without which the message buried
deep within the enigma of the text cannot be grasped.”</span><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 200%;"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 107%;">[3]</span></span></span></span></a><span lang="EN-US" style="line-height: 200%;"> Thus this approach allows for a broader
landscape that allows for different layers and approaches to enrich our
understanding and our encounter of the text and of our rendezvous with others
in their encounter of the text.</span></span></span></span></div>
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: large;">
</span></span></span><br />
<div class="MsoNormal" style="line-height: 200%; text-indent: 1cm;">
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: large;"><span lang="EN-US" style="line-height: 200%;">Psalm 22 is read by traditional Christians
and Jewish believers in Yeshua in the light of the Messiah Yeshua (Jesus) and
they read the text as a prophetic foretelling of the sufferings of the Messiah.</span><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 200%;"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 107%;">[4]</span></span></span></span></a><span lang="EN-US" style="line-height: 200%;"> Many Christians see Jesus’ cry from the
cross,</span><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 200%;"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 107%;">[5]</span></span></span></span></a><span lang="EN-US" style="line-height: 200%;"> of the words of the opening of Psalm 22,
as the Messiah drawing our attention to the whole of the prophetic meaning of
the Psalm in regards to the passion of the Messiah Yeshua.</span><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 200%;"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 107%;">[6]</span></span></span></span></a><span lang="EN-US" style="line-height: 200%;"> Jewish readers see other Messianic figures
in the text such as King David</span><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn7" name="_ftnref7" title=""><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 200%;"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 107%;">[7]</span></span></span></span></a><span lang="EN-US" style="line-height: 200%;">, King Hezekiah, Queen Esther</span><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn8" name="_ftnref8" title=""><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 200%;"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 107%;">[8]</span></span></span></span></a><span lang="EN-US" style="line-height: 200%;"> and the Messiah Ephraim</span><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn9" name="_ftnref9" title=""><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 200%;"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 107%;">[9]</span></span></span></span></a><span lang="EN-US" style="line-height: 200%;"> among others. Many commentators see the
figure as a royal personage</span><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn10" name="_ftnref10" title=""><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 200%;"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 107%;">[10]</span></span></span></span></a><span lang="EN-US" style="line-height: 200%;">. Others see the Lamenter of Psalm 22 not
as a single person but rather a personification of Israel or the Jewish people.
Esther Menn mentions the concerns of some believers that the emphasis on a
historical personage may take away its power as a prayer or cry of the ordinary
believer.</span><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn11" name="_ftnref11" title=""><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 200%;"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 107%;">[11]</span></span></span></span></a><span lang="EN-US" style="line-height: 200%;"> She also mentions Psalm 22 as being a part
of the Jewish pre-exilic Temple ritual in regards to the rituals of healing for
a person in distress</span><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn12" name="_ftnref12" title=""><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 200%;"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 107%;">[12]</span></span></span></span></a><span lang="EN-US" style="line-height: 200%;">.There is no reason that Psalm 22 can’t be
read taking all these insights and perspectives into account. However Psalm 22
and the other Davidic Psalms are set in the social context of Judaism and its
concerns, both cultural and religious. Some believe that the Psalms were
composed in the pre-exilic period, others in the post-exilic.</span><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn13" name="_ftnref13" title=""><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 200%;"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 107%;">[13]</span></span></span></span></a><span lang="EN-US" style="line-height: 200%;"> Croft mentions that some scholars such as
Birkeland and Rosenbaum consider the role of the antagonists in the Psalm to be
crucial in identifying whether the Psalms are a product of the history of the
pre or post exilic periods.</span><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn14" name="_ftnref14" title=""><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 200%;"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 107%;">[14]</span></span></span></span></a></span></span></span></div>
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: large;">
</span></span></span><br />
<div class="MsoNormal" style="line-height: 200%; text-indent: 1cm;">
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: large;"><span lang="EN-US" style="line-height: 200%;">Psalm 22:20 (in the Hebrew Bible it is
verse 21) reads in Hebrew as </span><span dir="RTL" lang="HE" style="line-height: 200%;">הַצִּילָה מֵחֶרֶב נַפְשִׁי</span><span dir="RTL" lang="AR-SA" style="line-height: 200%;"> </span><span dir="RTL" lang="HE" style="line-height: 200%;">מִיַּד</span><span dir="RTL" lang="AR-SA" style="line-height: 200%;">-</span><span dir="RTL" lang="HE" style="line-height: 200%;">כֶּלֶב</span><span dir="RTL" lang="AR-SA" style="line-height: 200%;">, </span><span dir="RTL" lang="HE" style="line-height: 200%;">יְחִידָתִי</span><span style="line-height: 200%;">. (<i>ha-tzilah me-cherev
nafshi; miyad kalev, y’chidti</i>). This means “Deliver from the sword my soul</span><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn15" name="_ftnref15" title=""><span class="MsoFootnoteReference"><span style="line-height: 200%;"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[15]</span></span></span></span></a><span style="line-height: 200%;">; from the hand of the dog my only one (<i>yachid</i>). Rivka Ulmer</span><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn16" name="_ftnref16" title=""><span class="MsoFootnoteReference"><span style="line-height: 200%;"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[16]</span></span></span></span></a><span style="line-height: 200%;"> discusses how Jewish sources connect this <i>yachid </i>(only one
or only begotten son) in Psalm 22 with the <i>yachid </i>of the <i>Akedah </i>(Binding
of Abraham and Isaac). She writes: </span></span></span></span></div>
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: large;">
</span></span></span><br />
<div class="MsoNormal" style="line-height: normal; margin: 0cm 1cm 8pt; text-align: justify;">
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: large;">The
interpretation of the verse Save my soul from the sword, yehidati [my only one]
from the power of the dog (Ps.22:21) does not only focus upon the lemma “dog,”
but also upon “my only one.” Genesis Rabbah 46:7 (see Sifre Deuteronomy 313)
contains an interpretation relating this Psalm to the Aqedah, the sacrifice of
Isaac. Rabbinic hermeneutics situate Psalm 22:21 in the context of sacrificing
a son. Your only son (Gen.22:12) is implied and juxtaposed to my only one (Ps.22:21);
the text states God said to Abraham: “I give merit to you, as if I had asked
you to sacrifice yourself and you did not refuse it.” My only one in this case
would indicate that God recognized Abraham’s willingness to sacrifice his son.
In another midrash, Numbers Rabbah 17:2, a lemma from Genesis Your only son,
referring to Isaac, is changed to “your soul,” proof-text is Psalm 22:21. The
ram sacrificed saves not only Isaac, but also Abraham. These passages show a
nexus between Psalm 22:21 and Isaac, the “only son” of Abraham…<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn17" name="_ftnref17" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[17]</span></span></span></a></span></span></span></div>
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: large;">
</span></span></span><br />
<div class="MsoNormal" style="line-height: 200%; margin-right: 1cm; text-align: justify;">
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: large;"><span style="line-height: 200%;">Many writers claim that Psalm 22 is not perceived as a Messianic
text by Judaism whereas Ulmer one of the leading Jewish scholars in this field
clearly demonstrates that Jews of the past did interpret it in a Messianic light.</span><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn18" name="_ftnref18" title=""><span class="MsoFootnoteReference"><span style="line-height: 200%;"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[18]</span></span></span></span></a><span style="line-height: 200%;"> Christians saw this <i>yachid</i> in Psalm 22 and in the <i>Akedah</i>
as alluding to the ‘only begotten son’ who is the suffering Messiah Jesus the
son of Joseph and Miriam (Mary) and son of God the Father, which led to later
Jewish authorities (due to the bitter polemics) to deny a Messianic
significance to Psalm 22 in contradiction to past Jewish midrashim.</span><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn19" name="_ftnref19" title=""><span class="MsoFootnoteReference"><span style="line-height: 200%;"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[19]</span></span></span></span></a></span></span></span></div>
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: large;">
</span></span></span><br />
<div class="Greek" style="text-indent: 36pt;">
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: large;"><span lang="EN-US" style="line-height: 200%;">This
leads us to the rather polemic discussion of ‘the pierced one’ mentioned by
Christians but is translated by Jewish scholars as ‘like a Lion’ in Psalm 22:16
(or 17). The textual evidence is complex as some Masoretic texts do have <i>karu</i>
(they pierce or dig) rather than <i>ka’ari</i> (like a lion) and one of the
Dead Sea Scrolls (Nachal Chever text) also has <i>karu</i>.</span><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn20" name="_ftnref20" title=""><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 200%;"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 107%;">[20]</span></span></span></span></a><span lang="EN-US" style="line-height: 200%;"> The Septuagint also has pierced (</span><span lang="EL" style="line-height: 200%;">ωρυξαν</span><span style="line-height: 200%;">)</span><span lang="EN-US" style="line-height: 200%;">. Here in Psalm 22 we seem to have
the concept of a pierced one (<i>karu</i>) and a uniquely begotten son (<i>yachid</i>)
and this is also found in Zechariah where it speaks of the people of Jerusalem
and the House of David looking upon an apparition of a pierced one who is also
a <i>yachid</i></span><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn21" name="_ftnref21" title=""><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 200%;"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 107%;">[21]</span></span></span></span></a><span lang="EN-US" style="line-height: 200%;">. </span></span></span></span></div>
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: large;">
</span></span></span><br />
<div class="MsoNormal" style="line-height: 200%; text-indent: 36pt;">
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: large;"><span style="line-height: 200%;">However if we read the text of Psalm 22:16 (17) as “like a lion” (<i>ka’ari</i>)
it can also be read in a Messianic manner as the Messiah is perceived as a Lion.
The symbol of Judah is the Lion (Gen.49:9) and the Messiah Yeshua is called the
Lion of the Tribe of Judah in the Apocalypse of John.</span><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn22" name="_ftnref22" title=""><span class="MsoFootnoteReference"><span style="line-height: 200%;"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[22]</span></span></span></span></a><span style="line-height: 200%;"> While some lions are mentioned in Psalm 22 in a negative way (along
with dogs) the Hebrew for them is the aryeh form rather than ari. Thus the lion
here which reminds us moderns of a kind of Aslan figure and may allude to the
story in antiquity of Apion’s “Androcles and the Lion” and Aesop’s fable of the
“Lion and the Mouse”. Both these stories tell of a Lion with a thorn piercing
his paw (foot) and a kind one digging it out of its foot. These common tales
may have been appealing to Jews of the Roman period and the rabbis may have
used <i>ka’ari</i> as an alternative reading and then later, due to the
polemical debates between Jews and Christians, <i>ka’ari</i> (like a lion)
became the preferred reading of the Jewish community. It is common in Jewish
rabbinic discussions to read certain words in the Hebrew texts differently and
give a deeper meaning by the use of these alternative readings.</span><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn23" name="_ftnref23" title=""><span class="MsoFootnoteReference"><span style="line-height: 200%;"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[23]</span></span></span></span></a><span style="line-height: 200%;"> </span></span></span></span></div>
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: large;">
</span></span></span><br />
<div class="MsoNormal" style="line-height: 200%; text-indent: 36pt;">
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: large;"><span style="line-height: 200%;">If instead of reading this as referring to a male but rather as a
female, then the Lion becomes a Lioness and alludes to Queen Esther which is
another Jewish reading of Psalm 22.</span><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn24" name="_ftnref24" title=""><span class="MsoFootnoteReference"><span style="line-height: 200%;"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[24]</span></span></span></span></a><span style="line-height: 200%;"> This story of Esther also speaks of a wooden gallow that Haman
builds to hang or crucify Mordechai. Mordechai is perceived as a type of the
messianic Tzadik (the righteous one) according to the teaching of Rebbe Nachman
and the Breslov rabbis.</span><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn25" name="_ftnref25" title=""><span class="MsoFootnoteReference"><span style="line-height: 200%;"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[25]</span></span></span></span></a><span style="line-height: 200%;"> Tkacz also writes that St Jerome also knew of traditions that
ascribe the role of the lamenter of Psalm 22 to Esther and Mordechai.</span><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn26" name="_ftnref26" title=""><span class="MsoFootnoteReference"><span style="line-height: 200%;"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[26]</span></span></span></span></a><span style="line-height: 200%;"> Mordechai is perceived as a type (<i>behinat</i>) of the humble
Tzadik (of Zechariah 9:9) and Queen Esther is a type of the Shekhinah (feminine
Presence of God).</span><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn27" name="_ftnref27" title=""><span class="MsoFootnoteReference"><span style="line-height: 200%;"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[27]</span></span></span></span></a><span style="line-height: 200%;"> The name Gazelle of the Dawn (Ayelet haShahar) as the title of
Psalm 22 alludes to the weeping Shekhinah who unites with the Tzadik to chant
this lament.</span><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn28" name="_ftnref28" title=""><span class="MsoFootnoteReference"><span style="line-height: 200%;"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[28]</span></span></span></span></a><span style="line-height: 200%;"> Some Jewish sources see this lament of Psalm 22 as voiced by both
Esther and Mordechai together.</span><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn29" name="_ftnref29" title=""><span class="MsoFootnoteReference"><span style="line-height: 200%;"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[29]</span></span></span></span></a><span style="line-height: 200%;"> </span></span></span></span></div>
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: large;">
</span></span></span><br />
<div class="MsoNormal" style="line-height: 200%; text-indent: 1cm;">
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: large;"><span style="line-height: 200%;">Esther’s husband the Persian king is described by Esther as a dog
and a lion according to the Talmud. This account in the Babylonian Talmud places
the events of Esther’s story in the context of Psalm 22. In this passage
Esther’s royal pagan husband is associated, by her using the words of Psalm 22:
20-21 (21-22 in the Hebrew Bible), with both the concepts of the dog and the
lion.</span><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn30" name="_ftnref30" title=""><span class="MsoFootnoteReference"><span style="line-height: 200%;"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[30]</span></span></span></span></a></span></span></span></div>
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: large;">
</span></span></span><br />
<div class="MsoNormal" style="line-height: normal; margin: 0cm 1cm 8pt;">
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: large;">R. Levi said: When she reached the
chamber of the idols, the Divine Presence left her. She said, My God, My God,
why have You forsaken me. (Ps. 22:2) Is it possible that You punish the
inadvertent sin like the presumptuous one, or one done under compulsion like
one committed willingly? Or is it because I called [Ahasuerus] “dog,” as it
says Save my soul from the sword, my only one from the power of the dog?(Ps.
22:21) She immediately retracted and called him “lion,” as it says. Save me
from the lion’s mouth (Ps 22:22).<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn31" name="_ftnref31" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[31]</span></span></span></a></span></span></span></div>
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: large;">
</span></span></span><br />
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: large;"><span style="line-height: 200%;">The Zohar also
alludes to the apparitions of a dog and lion in regard to the Temple offerings.</span><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn32" name="_ftnref32" title=""><span class="MsoFootnoteReference"><span style="line-height: 200%;"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[32]</span></span></span></span></a><span style="line-height: 200%;"> When the offerings were accepted an image of a Lion crouching over
its prey (the symbol of Judah)</span><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn33" name="_ftnref33" title=""><span class="MsoFootnoteReference"><span style="line-height: 200%;"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[33]</span></span></span></span></a><span style="line-height: 200%;"> appears above the sacrificial altar while the dogs hide themselves
away. The dogs represent the gentiles.</span><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn34" name="_ftnref34" title=""><span class="MsoFootnoteReference"><span style="line-height: 200%;"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[34]</span></span></span></span></a><span style="line-height: 200%;"> However when the people sin the Lion is killed by the Tzadik and
an image of a demonic dog appears and consumes the sacrifices.</span><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn35" name="_ftnref35" title=""><span class="MsoFootnoteReference"><span style="line-height: 200%;"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[35]</span></span></span></span></a><span style="line-height: 200%;"> The Zohar seems to be saying that this Tzadik (righteous one)
killed the two lions of God (Ariels) which represent the two Temples due to
sin. The concept of the two lions- The Lion and the Lioness in Zohar 1:6b also
alludes to the lion and the lioness of Genesis 49:9. Thus we see that the
lamenter of Psalm 22 can refer to an individual, to Israel as a collective and
as the Temple. </span><span lang="EN-US" style="line-height: 200%;">Whether one perceives the lamenter as a king or queen, or the
personification of Israel or the Temple, or a prophecy of the Jewish Messiah
(whether Yeshua or the future Mashiach Ephraim or Joseph or David) it can only
be understood in the context of a Hebrew perspective rooted in the rites,
customs, culture and ethics of Judaism.</span></span></span></span></div>
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: large;">
</span></span></span><br />
<div class="MsoNormal" style="line-height: 200%; text-indent: 36pt;">
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: large;"><span style="line-height: 200%;">Ulmer speaks of how the early Gentile Christians interpret the ‘<i>adat
m’rei’im</i>’ of Psalm 22:16 (17) as ‘a synagogue of evil doers’ which for them
meant the Jewish people.</span><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn36" name="_ftnref36" title=""><span class="MsoFootnoteReference"><span style="line-height: 200%;"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[36]</span></span></span></span></a><span style="line-height: 200%;"> As demonstrated by the Zohar and Rebbe Nachman the word <i>rei’im</i>
often means lovers or friends rather than evil doers. Rebbe Nachman of Breslov
in <i>Likutey Moharan 36</i> links the concept of "devouring me" (the
Davidic King Messiah) of Psalm 27:2 with the consecrated flesh of Haggai 2:12
and the "Eat lovers" of Song of Song 5:1. He teaches:</span></span></span></span></div>
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: large;">
</span></span></span><br />
<div class="MsoNormal" style="line-height: normal; margin: 0cm 1cm 8pt;">
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: large;">…“to devour my flesh”-This alludes
that their eating- as it is said "Eat lovers"(Song of Songs 5:1)-
namely their strengthening is "Consecrated flesh"(Haggai 2:12). This
is to devour my flesh, the aspect of "The ascent of <i>Yesod</i> until <i>Abba</i>
and <i>Imma</i>" ...<a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn37" name="_ftnref37" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[37]</span></span></span></a>. </span></span></span></div>
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: large;">
</span></span></span><br />
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: large;"><span style="line-height: 200%;">Strictly
speaking "Eat Lovers" should be translated as "Eat companions or
friend (<i>rei'im</i> or <i>rei'in</i>)" whereas lovers is <i>dodim</i>.
Rebbe Nachman of Breslov does not interpret mrei'im of Psalm 27:2 as evildoers
but in accord with Song of Songs 5:1 and other passages in Tenakh</span><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn38" name="_ftnref38" title=""><span class="MsoFootnoteReference"><span style="line-height: 200%;"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[38]</span></span></span></span></a><span style="line-height: 200%;"> as friends or lovers (<i>rei'im</i>). Thus Psalm 22:16 may be read
as “While dogs encompass me (a band of friends are about me) they (the dogs)
pierce my hands and feet.” Thus ‘the synagogue of evildoers’ transforms from an
anti-Jewish interpretation to a Jewish friendly ‘synagogue or band of friends’.</span></span></span></span></div>
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: large;">
</span></span></span><br />
<div class="MsoNormal" style="line-height: 200%; text-indent: 36pt;">
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: large;"><span style="line-height: 200%;">The original context of Psalm 22 in regards to King David may have
been when he fled from his son Absalom.</span><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn39" name="_ftnref39" title=""><span class="MsoFootnoteReference"><span style="line-height: 200%;"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[39]</span></span></span></span></a><span style="line-height: 200%;"> Absalom is described like a young lion with his beautiful mane of
hair</span><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn40" name="_ftnref40" title=""><span class="MsoFootnoteReference"><span style="line-height: 200%;"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[40]</span></span></span></span></a><span style="line-height: 200%;"> and David is the old lion who feels forsaken by God.</span><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn41" name="_ftnref41" title=""><span class="MsoFootnoteReference"><span style="line-height: 200%;"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[41]</span></span></span></span></a><span style="line-height: 200%;"> His greatly beloved son (yachid) Absalom is pierced by Joab with
three darts (parallel to the three nails on the cross) on a tree in which he is
caught by his hair. One immediately is reminded of the ram of sacrifice of the
story of the Akedah caught in the thorns. The pathos of the opening verse of
Psalm 22 “My God, my God, why hast thou forsaken me? <i>why art thou so</i> far
from helping me, <i>and from</i> the words of my roaring?” match those of 2
Samuel 18:33 “…O my son Absalom, my son, my son Absalom! would God I had died
for thee, O Absalom, my son, my son!”. This death of Absalom occurred in
Ephraim’s Wood thus providing another link to the Messiah Ephraim which some Jewish
writers see as the lamenter of Psalm 22.</span><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn42" name="_ftnref42" title=""><span class="MsoFootnoteReference"><span style="line-height: 200%;"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[42]</span></span></span></span></a><span style="line-height: 200%;"> Hosea 5:14 also alludes to Ephraim and two lions. Ephraim is
described as a lion cub. If this leonine messianic figure refers to King
Hezekiah then the Assyrian King Baladan refers to the dog according to the
Talmud and the Zohar.</span><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn43" name="_ftnref43" title=""><span class="MsoFootnoteReference"><span style="line-height: 200%;"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[43]</span></span></span></span></a></span></span></span></div>
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: large;">
</span></span></span><br />
<div class="MsoNormal" style="line-height: 200%; text-indent: 36pt;">
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: large;"><span style="line-height: 200%;">There are many deeper levels of understanding the surface text
which can enrich the spiritually of both Jew and Christians. Personally I don’t
think reading the text in regards to great personalities takes away from its
power to reflect the feelings and emotions of the ordinary believer who may be
consoled even more so, knowing that even the great saints of God went through
dark and troubled moments like we do.</span><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftn44" name="_ftnref44" title=""><span class="MsoFootnoteReference"><span style="line-height: 200%;"><span class="MsoFootnoteReference"><span style="line-height: 107%;">[44]</span></span></span></span></a><span style="line-height: 200%;"> There is no reason why the genesis of this Psalm’s composition
couldn’t have begun with David even if later hands such as Solomon, Hezekiah,
Ezra and others may have refined it and shaped it along with the other “Psalms
of David” for the purposes of the Temple liturgy and synagogal prayer. There is
also a possibility that the author of Psalm 22 drew on earlier lyrical elements
coming from the Israelite lyrical tradition and thus drew from the stories of
Moses and Abraham and incorporated them into his lyrics. This drawing on
sources does not take away from the author’s creative originality as an author
and it is the finished product which for believers is the infallible Word of
God guaranteed by our faith communities or churches.</span></span></span></span></div>
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: large;">
</span></span></span><br />
<div class="MsoNormal" style="line-height: 200%; text-indent: 36pt;">
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: large;"><span style="line-height: 200%;">Whatever the original form, purpose or authorship of Psalm 22 it
has been used in the Judeo-Christian traditions for a myriad of purposes. Many
of us who have suffered greatly in life or felt under severe attack can
resonant with the ever new and living words of Psalm 22 and perceive ourselves
as the lamenter of Psalm 22. Many Christians and Messianic Jews will continue
to enter into a deeper identification with the passion and death of their
crucified Messiah and Tzadik through contemplation of Psalm 22 who recited the
opening words of this Psalm on the Cross. Many Jews will also identify deeply
with the lamenter of Psalm 22 being a personification of Israel or the Jewish
people especially in the light of the passion and death of the Jewish people in
the Shoah (Holocaust) of our own times and the growing isolation of the State
of Israel. The remnant of practicing Christians in the West and the persecuted
Christians of the Middle East may also find new solace in the words of this
ancient Psalm of lament both as individuals and as messianic collective
(Church). In this new suffering will the children of the First Covenant and the
children of the Second Covenant be drawn together in messianic and
eschatological hope of an anointed one?</span></span></span></span></div>
<span style="font-family: "times" , "times new roman" , serif;"><br /></span>
<br />
<div style="mso-element: footnote-list;">
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: large;"><br clear="all" />
</span></span></span><br />
<hr align="left" size="1" width="33%" />
<div id="ftn1" style="mso-element: footnote;">
<div class="Refrences">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10.0pt; line-height: 107%;">[1]</span></span></span></span></span></a><span lang="EN-US"> Liesbeth Korthals Altes, “A Theory of Ethical Reading” Theology and
Literature: Rethinking Reader Responsibility (Palgrave Macmillan; Gordonsville
VA, USA, 2006), 17.</span></span></div>
</div>
<div id="ftn2" style="mso-element: footnote;">
<div class="Refrences">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10.0pt; line-height: 107%;">[2]</span></span></span></span></span></a><span lang="EN-US"> Chanani Haran Smith, Tuning the Soul; Music as a Spiritual Process
in the Teachings of Rabbi Nahman of Bratzlav, 59.</span></span></div>
</div>
<div id="ftn3" style="mso-element: footnote;">
<div class="Refrences">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10.0pt; line-height: 107%;">[3]</span></span></span></span></span></a><span lang="EN-US"> Emmanuel Levinas, In the Time of the Nations (London, Athlone
Press, 1994), 38.</span></span></div>
</div>
<div id="ftn4" style="mso-element: footnote;">
<div class="Refrences">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10.0pt; line-height: 107%;">[4]</span></span></span></span></span></a><span lang="EN-US"> Catherine Brown Tkacz. “Esther, Jesus, and Psalm 22”. The Catholic
Biblical Quarterly, Oct 2008; 70(4), 709.</span></span></div>
</div>
<div id="ftn5" style="mso-element: footnote;">
<div class="Refrences">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10.0pt; line-height: 107%;">[5]</span></span></span></span></span></a><span lang="EN-US"> Mark 15:34, Matthew 27:46,</span></span></div>
</div>
<div id="ftn6" style="mso-element: footnote;">
<div class="Refrences">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10.0pt; line-height: 107%;">[6]</span></span></span></span></span></a><span lang="EN-US"> Holly J.Carey. Jesus' Cry From the Cross. (London, GB: T &amp; T
Clark International, 2009),3-4.</span></span></div>
</div>
<div id="ftn7" style="mso-element: footnote;">
<div class="Refrences">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10.0pt; line-height: 107%;">[7]</span></span></span></span></span></a><span lang="EN-US"> Esther M. Menn,<span style="mso-spacerun: yes;"> </span>“No Ordinary
Lament: Relecture and the Identity<span style="mso-spacerun: yes;"> </span>of
the Distressed in Psalm 22” </span></span></div>
<div class="Refrences">
<span style="font-family: "times" , "times new roman" , serif;"><span lang="EN-US">(University of Virginia in Harvard
Theological Review October 2000),302.</span></span></div>
</div>
<div id="ftn8" style="mso-element: footnote;">
<div class="Refrences">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10.0pt; line-height: 107%;">[8]</span></span></span></span></span></a><span lang="EN-US"> Menn <span style="mso-spacerun: yes;"> </span>No Ordinary Lament:
Relecture and the Identity<span style="mso-spacerun: yes;"> </span>of the
Distressed in Psalm 22; 308, 310.</span></span></div>
</div>
<div id="ftn9" style="mso-element: footnote;">
<div class="Refrences">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10.0pt; line-height: 107%;">[9]</span></span></span></span></span></a><span lang="EN-US"> Rivka Ulmer, "Psalm 22 in Pesiqta Rabbati: The Suffering of
the Jewish Messiah and Jesus." The Jewish Jesus: Revelation, Reflection,
Reclamation (2011), 106</span></span></div>
</div>
<div id="ftn10" style="mso-element: footnote;">
<div class="Refrences">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10.0pt; line-height: 107%;">[10]</span></span></span></span></span></a><span lang="EN-US"> Menn No Ordinary Lament: Relecture and the Identity<span style="mso-spacerun: yes;"> </span>of the Distressed in Psalm 22, 309.</span></span></div>
</div>
<div id="ftn11" style="mso-element: footnote;">
<div class="Refrences">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref11" name="_ftn11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10.0pt; line-height: 107%;">[11]</span></span></span></span></span></a><span lang="EN-US"> Menn <i>No Ordinary Lament: Relecture and the Identity<span style="mso-spacerun: yes;"> </span>of the Distressed in Psalm 22, </i>303.</span></span></div>
</div>
<div id="ftn12" style="mso-element: footnote;">
<div class="Refrences">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref12" name="_ftn12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10.0pt; line-height: 107%;">[12]</span></span></span></span></span></a><span lang="EN-US"> Menn No Ordinary Lament: Relecture and the Identity<span style="mso-spacerun: yes;"> </span>of the Distressed in Psalm 22, 304ff</span></span></div>
</div>
<div id="ftn13" style="mso-element: footnote;">
<div class="Refrences">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref13" name="_ftn13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10.0pt; line-height: 107%;">[13]</span></span></span></span></span></a><span lang="EN-US"> Steven J. L. Croft. Identity of the Individual in the Psalms.
London, GB: Sheffield Academic Press, 1987, 15.</span></span></div>
</div>
<div id="ftn14" style="mso-element: footnote;">
<div class="Refrences">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref14" name="_ftn14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10.0pt; line-height: 107%;">[14]</span></span></span></span></span></a><span lang="EN-US"> Croft. Identity of the Individual in the Psalms, 16ff</span></span></div>
</div>
<div id="ftn15" style="mso-element: footnote;">
<div class="Refrences">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref15" name="_ftn15" style="mso-footnote-id: ftn15;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10.0pt; line-height: 107%;">[15]</span></span></span></span></span></a><span lang="EN-US"><span style="mso-spacerun: yes;"> </span>An interesting study would
be to reflect on this in the light of the sword that pierced the soul of Our
Lady. In fact the whole Queen Esther dimension of reading this Psalm allows for
a deeper Marian reading which Catholics would find incredibly enriching of
their faith.</span></span></div>
</div>
<div id="ftn16" style="mso-element: footnote;">
<div class="Refrences">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref16" name="_ftn16" style="mso-footnote-id: ftn16;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10.0pt; line-height: 107%;">[16]</span></span></span></span></span></a><span lang="EN-US"> A professor of Jewish studies, Ulmer is a world authority in
midrash, or rabbinic interpretations of the Hebrew Bible.</span></span></div>
</div>
<div id="ftn17" style="mso-element: footnote;">
<div class="Refrences">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref17" name="_ftn17" style="mso-footnote-id: ftn17;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10.0pt; line-height: 107%;">[17]</span></span></span></span></span></a><span lang="EN-US"> Ulver Psalm 22 in Pesiqta Rabbati: The Suffering of the Jewish
Messiah and Jesus, 110.</span></span></div>
</div>
<div id="ftn18" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref18" name="_ftn18" style="mso-footnote-id: ftn18;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-size: 10.0pt; line-height: 107%;">[18]</span></span></span></span></a> <span style="font-family: "times new roman" , serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">See Ulmer,
Rivka. "The Contours of the Messiah in Pesiqta Rabbati." <i>Harvard
Theological Review</i> 106, no. 02 (2013): 115-144.</span></span></div>
<div class="MsoFootnoteText">
<span style="font-family: "times" , "times new roman" , serif;"><br /></span></div>
</div>
<div id="ftn19" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref19" name="_ftn19" style="mso-footnote-id: ftn19;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-size: 10.0pt; line-height: 107%;">[19]</span></span></span></span></a> <span style="font-family: "times new roman" , serif; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">We see this
today when many spokesmen for the Jewish communities will deny that in Jewish
sources that it speaks of a resurrected suffering Messiah while at the same
time a leading branch of Hasidic Jews, using Jewish sources, claims that their
late Rebbe may be the Messiah son of Joseph and will rise from the dead.</span></span></div>
</div>
<div id="ftn20" style="mso-element: footnote;">
<div class="Refrences">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref20" name="_ftn20" style="mso-footnote-id: ftn20;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10.0pt; line-height: 107%;">[20]</span></span></span></span></span></a><span lang="EN-US"> Ulver Psalm 22 in Pesiqta Rabbati: The Suffering of the Jewish
Messiah and Jesus, 107-108.</span></span></div>
</div>
<div id="ftn21" style="mso-element: footnote;">
<div class="Refrences">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref21" name="_ftn21" style="mso-footnote-id: ftn21;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10.0pt; line-height: 107%;">[21]</span></span></span></span></span></a><span lang="EN-US"> Zechariah 12:10. “<span class="text">And I will pour upon the house
of David, and upon the inhabitants of Jerusalem, the spirit of grace and of
supplications: and they shall look upon me whom they have pierced (<i>karu</i>),
and they shall mourn for him, as one mourneth for his only son (<i>yachid</i>),
and shall be in bitterness for him, as one that is in bitterness for his
firstborn.”</span></span></span></div>
</div>
<div id="ftn22" style="mso-element: footnote;">
<div class="Refrences">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref22" name="_ftn22" style="mso-footnote-id: ftn22;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10.0pt; line-height: 107%;">[22]</span></span></span></span></span></a><span lang="EN-US"> Rev.5:5</span></span></div>
</div>
<div id="ftn23" style="mso-element: footnote;">
<div class="Refrences">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref23" name="_ftn23" style="mso-footnote-id: ftn23;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10.0pt; line-height: 107%;">[23]</span></span></span></span></span></a><span lang="EN-US"> Melila Hellner-Eshed, <i>A River Flows from Eden: The Language of
Mystical Experience in the Zohar</i>, (California; Standford University Press;
2009).</span></span></div>
</div>
<div id="ftn24" style="mso-element: footnote;">
<div class="Refrences">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref24" name="_ftn24" style="mso-footnote-id: ftn24;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10.0pt; line-height: 107%;">[24]</span></span></span></span></span></a><span lang="EN-US">.</span><span lang="EN-US" style="mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: major-bidi; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: major-bidi; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: major-bidi;"> Catherine Brown Tkacz. “Esther, Jesus, and
Psalm 22”, 709ff.</span></span></div>
</div>
<div id="ftn25" style="mso-element: footnote;">
<div class="Refrences">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref25" name="_ftn25" style="mso-footnote-id: ftn25;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10.0pt; line-height: 107%;">[25]</span></span></span></span></span></a><span lang="EN-US"> Rabbi Yehoshua Starrett,, <i>ESTHER A Breslov Commentary on the
Megillah</i> (Jerusalem/New York; Breslov Research Institute;1992).</span></span></div>
</div>
<div id="ftn26" style="mso-element: footnote;">
<div class="Refrences">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref26" name="_ftn26" style="mso-footnote-id: ftn26;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10.0pt; line-height: 107%;">[26]</span></span></span></span></span></a><span lang="EN-US"> </span><span lang="EN-US" style="mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: major-bidi; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: major-bidi; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: major-bidi;">Catherine Brown Tkacz. “Esther, Jesus, and
Psalm 22”, 719.</span></span></div>
</div>
<div id="ftn27" style="mso-element: footnote;">
<div class="Refrences">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref27" name="_ftn27" style="mso-footnote-id: ftn27;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10.0pt; line-height: 107%;">[27]</span></span></span></span></span></a><span lang="EN-US"> </span><span lang="EN-US" style="mso-bidi-font-size: 10.0pt;">Rabbi
Leah Novick</span><b><span lang="EN-US"> <span style="mso-spacerun: yes;"> </span></span></b><i><span style="font-family: "calibri" , sans-serif; mso-ansi-language: EN-AU; mso-ascii-theme-font: minor-latin; mso-bidi-font-size: 10.0pt; mso-hansi-theme-font: minor-latin;">On the
Wings of Shekhinah: Rediscovering Judaism's Divine Feminine</span></i><b> </b><span lang="EN-US">(Wheaton; Quest Books; 2008),64-65.</span></span></div>
</div>
<div id="ftn28" style="mso-element: footnote;">
<div class="Refrences">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref28" name="_ftn28" style="mso-footnote-id: ftn28;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10.0pt; line-height: 107%;">[28]</span></span></span></span></span></a><span lang="EN-US"> The Shekhinah is also called the Gazelle (Hind/Deer/Doe), the
Matronita and Kneset Yisrael in the Jewish mystical tradition found in the
Zohar and Kabbalah. As the weeping mother and sorrowful soul of all Israel she
is also known as the Supernal Rachel and Miriam. See Song of Songs 6:10 “Who is
she that sees forth like the dawn…? And psalm 110:3 “…the womb before the
dawn…”.</span></span></div>
</div>
<div id="ftn29" style="mso-element: footnote;">
<div class="Refrences">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref29" name="_ftn29" style="mso-footnote-id: ftn29;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10.0pt; line-height: 107%;">[29]</span></span></span></span></span></a><span lang="EN-US"> Catherine Brown Tkacz. “Esther, Jesus, and Psalm 22”, 721-22.</span></span></div>
</div>
<div id="ftn30" style="mso-element: footnote;">
<div class="Refrences">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref30" name="_ftn30" style="mso-footnote-id: ftn30;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10.0pt; line-height: 107%;">[30]</span></span></span></span></span></a><span lang="EN-US"> Psalm 22:20-21a: “Deliver, O God, my soul from the sword: my only one
from the hand of the dog. </span></span></div>
<div class="Refrences">
<span style="font-family: "times" , "times new roman" , serif;"><span lang="EN-US">Save me from the lion's mouth;…”</span></span></div>
</div>
<div id="ftn31" style="mso-element: footnote;">
<div class="Refrences">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref31" name="_ftn31" style="mso-footnote-id: ftn31;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10.0pt; line-height: 107%;">[31]</span></span></span></span></span></a><span lang="EN-US"> Babylonian Tamud, Megillah 15b</span></span></div>
</div>
<div id="ftn32" style="mso-element: footnote;">
<div class="Refrences">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref32" name="_ftn32" style="mso-footnote-id: ftn32;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10.0pt; line-height: 107%;">[32]</span></span></span></span></span></a><span lang="EN-US"> Zohar 1:6b</span></span></div>
</div>
<div id="ftn33" style="mso-element: footnote;">
<div class="Refrences">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref33" name="_ftn33" style="mso-footnote-id: ftn33;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10.0pt; line-height: 107%;">[33]</span></span></span></span></span></a><span lang="EN-US"><span style="mso-spacerun: yes;"> </span>Genesis 49:9</span></span></div>
</div>
<div id="ftn34" style="mso-element: footnote;">
<div class="Refrences">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref34" name="_ftn34" style="mso-footnote-id: ftn34;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10.0pt; line-height: 107%;">[34]</span></span></span></span></span></a><span lang="EN-US"> Ulmer Psalm 22 in Pesiqta Rabbati: The Suffering of the Jewish
Messiah and Jesus, 109-110</span></span></div>
</div>
<div id="ftn35" style="mso-element: footnote;">
<div class="Refrences">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref35" name="_ftn35" style="mso-footnote-id: ftn35;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10.0pt; line-height: 107%;">[35]</span></span></span></span></span></a><span lang="EN-US"> Zohar 1:6b</span></span></div>
</div>
<div id="ftn36" style="mso-element: footnote;">
<div class="Refrences">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref36" name="_ftn36" style="mso-footnote-id: ftn36;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10.0pt; line-height: 107%;">[36]</span></span></span></span></span></a><span lang="EN-US"> Ulmer <i>Psalm 22 in Pesiqta Rabbati: The Suffering of the Jewish
Messiah and Jesus</i>, 109</span></span></div>
</div>
<div id="ftn37" style="mso-element: footnote;">
<div class="Refrences">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref37" name="_ftn37" style="mso-footnote-id: ftn37;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10.0pt; line-height: 107%;">[37]</span></span></span></span></span></a><span lang="EN-US"> Likutey Moharan 36</span></span></div>
</div>
<div id="ftn38" style="mso-element: footnote;">
<div class="Refrences">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref38" name="_ftn38" style="mso-footnote-id: ftn38;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10.0pt; line-height: 107%;">[38]</span></span></span></span></span></a><span lang="EN-US" style="mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: major-bidi; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: major-bidi; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: major-bidi;">such as
Job 17:5; Proverbs 18:24 and 19:4; Jeremiah 3:1</span></span></div>
</div>
<div id="ftn39" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref39" name="_ftn39" style="mso-footnote-id: ftn39;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-size: 10.0pt; line-height: 107%;">[39]</span></span></span></span></a> <span lang="EN-US" style="mso-ansi-language: EN-US;">2 Sam.15.</span></span></div>
</div>
<div id="ftn40" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref40" name="_ftn40" style="mso-footnote-id: ftn40;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-size: 10.0pt; line-height: 107%;">[40]</span></span></span></span></a> 2
Sam.14. The Douay Rheims says in Isaiah 51:38 : “They shall roar together like
lions, they shall shake their manes like young lions.”</span></div>
</div>
<div id="ftn41" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref41" name="_ftn41" style="mso-footnote-id: ftn41;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-size: 10.0pt; line-height: 107%;">[41]</span></span></span></span></a>
That the Lamenter of Psalm 22 is seen under the metaphor of a Lion is found in
the use of the word roaring in Psalm 22:1.</span></div>
</div>
<div id="ftn42" style="mso-element: footnote;">
<div class="Refrences">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref42" name="_ftn42" style="mso-footnote-id: ftn42;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10.0pt; line-height: 107%;">[42]</span></span></span></span></span></a><span lang="EN-US"> 2 Sam.18.</span></span></div>
</div>
<div id="ftn43" style="mso-element: footnote;">
<div class="Refrences">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref43" name="_ftn43" style="mso-footnote-id: ftn43;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10.0pt; line-height: 107%;">[43]</span></span></span></span></span></a><span lang="EN-US"> Babylonian Talmud:Sanhedrin 96a and Zohar 16b</span></span></div>
</div>
<div id="ftn44" style="mso-element: footnote;">
<div class="Refrences">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=16793420#_ftnref44" name="_ftn44" style="mso-footnote-id: ftn44;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10.0pt; line-height: 107%;">[44]</span></span></span></span></span></a><span lang="EN-US"> Menn <i>No Ordinary Lament: Relecture and the Identity<span style="mso-spacerun: yes;"> </span>of the Distressed in Psalm 22, </i>303.</span></span></div>
<br />
<div align="center" class="MsoNormal" style="line-height: 200%; text-align: center;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Bibliography</span></div>
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<span lang="EN-US">Altes,Liesbeth Korthals, “A Theory of
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Gordonsville VA, USA, 2006. </span></div>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing">
<span lang="EN-US">Carey, Holly J. <i>Jesus' Cry From the
Cross</i>. London, GB: T &amp; T Clark International, 2009.</span></div>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing">
<span lang="EN-US">Croft, Steven J. L. <i>Identity of the
Individual in the Psalms</i>. London, GB: Sheffield Academic <span style="mso-tab-count: 1;"> </span>Press, 1987.</span></div>
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<br /></div>
<div class="MsoNoSpacing">
<span lang="EN-US">Hellner-Eshed,Melila. <i>A River Flows
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<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing">
<span lang="EN-US">Levinas, Emmanuel. <i>In the Time of the
Nations</i> London, Athlone Press, 1994.</span></div>
<div class="MsoNoSpacing">
<br /></div>
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<span lang="EN-US">Matt, Daniel Chanan. <i>The Zohar,
volume 1</i>. Vol. 1. Stanford University Press, 2004.</span></div>
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<span lang="EN-US">Menn, Esther M. "No ordinary
lament: Relecture and the Identity of the Distressed in Psalm 22." <span style="mso-tab-count: 1;"> </span><i>Harvard Theological Review</i>
93, no. 04 (2000): 301-341.</span></div>
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<span lang="EN-US">Mykoff, Moshe (trans), Rebbe Nachman of
Breslov <i>Likutey Moharan </i>Vol.5 (lessons 33-48) ; <span style="mso-tab-count: 1;"> </span>Jerusalem/New York; Breslov Research Institute; 1997.</span></div>
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<span lang="EN-US">Novick, Leah (Rabbi)<b><span style="mso-spacerun: yes;"> </span></b><i>On the Wings of Shekhinah:
Rediscovering Judaism's Divine Feminine</i><b> <span style="mso-tab-count: 1;"> </span></b>(Wheaton;
Quest Books; 2008),64-65.</span></div>
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<span lang="EN-US">Smith, Chanani Haran. <i>Tuning the
Soul: Music as a Spiritual Process in the Teachings of Rabbi <span style="mso-tab-count: 1;"> </span>Nahman of Bratzlav </i>IJS<i> </i>Studies
in Judaica; Volume 10; Brill Academic Publishers; <span style="mso-tab-count: 1;"> </span>Boston; 2009.</span></div>
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<span lang="EN-US">Starrett, Yehoshua (Rabbi). <i>ESTHER A
Breslov Commentary on the Megillah</i> <span style="mso-spacerun: yes;"> </span>Jerusalem/New <span style="mso-tab-count: 1;"> </span>York;
Breslov Research Institute;1992.</span></div>
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<span lang="EN-US">Tkacz, Catherine Brown. “Esther, Jesus,
and Psalm 22”.<i> The Catholic Biblical Quarterly, Oct <span style="mso-tab-count: 1;"> </span>2008; 70</i>(4), 709-728.</span></div>
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<span lang="EN-US">Ulmer, Rivka. "Psalm 22 in Pesiqta
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Apostles of Perpetual Adorationhttp://www.blogger.com/profile/00056776029260559524noreply@blogger.com0tag:blogger.com,1999:blog-4467535526253853305.post-80979100120293389192013-11-26T11:56:00.003-08:002013-11-26T12:06:12.732-08:00The Mystical Dance: A Rendezvous of Levinas, Jewish Mysticism and Genesis 1 from a Hebrew Catholic Perspective<br />
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<img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjOsHK5hcOdVumfCzckhR_YTiPcZgNYq6upWwOsevB2P4BtxCvSbfN4okPwLSFcomYNbyJrA2wTWXeO9gaf_Bu3Ag9cr9DPICOD5Wx74bkj436SdwmDjYzZj77gN4ZG4fp06nXgE7XWv4vQ/s1600/tango-ii.jpg" style="line-height: 200%;" /><br />
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<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;">The Mystical Dance: A Rendezvous of Levinas, Jewish Mysticism and Genesis 1 from a Hebrew Catholic Perspective<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;">Brother Gilbert Bloomer<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;">Sergei Khudekov often told his Ballet students: "We have forgotten
to pray to God with our feet. We have forgotten that once in the great past a
divine being touched us and we were nearer to God."<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn1" name="_ednref1" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[1]</span><!--[endif]--></span></a> <b> </b>Jacob Meskin, in an article about the
great French Jewish philosopher and thinker Emmanuel Levinas, writes about
philosophical thought as “the choreography of the dance of real life” to which
Levinas makes an important contribution in a post-Shoah world.<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn2" name="_ednref2" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[2]</span><!--[endif]--></span></a> This ‘choreography of
thought’ transcends the reality of the dance and links the dancer to the
tracings (<i>reshimu</i>) of the ‘beyond’
from where inspiration flows. This ‘beyond’ is at the same time primordial and
eschatological. Levinas links it to the terms ‘immemorial past’ and ‘ethical
transcendence’<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn3" name="_ednref3" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[3]</span><!--[endif]--></span></a>.
Levinas’ concepts are enriching all areas of post-modern Christian theology.
This article seeks to read Genesis 1 mystically using the concepts of Jewish
mystical thought and the philosophical concepts of Levinas. I do this in order to
demonstrate that the Jewish source of Levinas’ major ideas also find their
origin in a mystical Jewish reading of the ‘immemorial past’ of Genesis 1 which
may aid in the development of a distinct Hebrew Catholic theology and
spirituality. Using Levinas and Jewish thought I ‘wrestle’ with the text for a
deeper ‘Hebrew Catholic’ encounter with the text of Genesis 1 through the
paradigm of a mystical Dance or Tango, in order to bring forth new insights and
understandings that will enrich this Hebrew Catholic endeavour or dance in the
spirit.<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn4" name="_ednref4" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[4]</span><!--[endif]--></span></a><o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"><br /></span></div>
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<i><span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;">The Mystical Dance of the Cherubim <o:p></o:p></span></i></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;"> This essay will not
outline a systematic and ontological explanation of the philosophical thought
of Levinas. To do so would be to totally misunderstand Levinas who disliked
‘totalities’ and the ontological priority in Western/Greek philosophy. Levinas
can only be truly understood by those who are able to think mystically,
intuitively and laterally. Like the Stag leaping across the mountains, in the
Song of Songs,<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn5" name="_ednref5" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[5]</span><!--[endif]--></span></a>
one must leap intuitively from concept to concept to glimpse a trace of that’
knowing’ (daat) which is beyond all knowing.<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn6" name="_ednref6" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[6]</span><!--[endif]--></span></a> At the heart of Levinas’ thought is the
encounter with the face of the mysterious ‘other’. The concept of the face is
also important in both Biblical and Jewish thought from which Levinas draws his
concepts. The face is also important in many forms of dance such as the Ballet
and the Tango. The <i>cherubim</i> atop the
Ark of the Covenant allude to Levinas’ ethical focus.<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn7" name="_ednref7" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[7]</span><!--[endif]--></span></a> The space between the two faces of the cherubim
(and their embracing wings), when they are facing each other, is considered in
Judaism the holiest space on earth.<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn8" name="_ednref8" title=""><sup><!--[if !supportFootnotes]--><sup>[8]</sup><!--[endif]--></sup></a>
This is the mystical dance space. When the Jewish people practiced loving
kindness (<i>chesed</i>) then the angels
faced one another and Israel was blessed and the Divine Voice spoke between the
faces of the <i>cherubim</i> <a href="file:///F:/The%20Mystical%20Tango2.docx#_edn9" name="_ednref9" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[9]</span><!--[endif]--></span></a> (one face is male and one
face is female according to Jewish teaching [see Rashi]). When Israel sinned
the <i>cherubim </i>would look away from
each other and their purifying gaze would fall upon the people. This movement
of faces and wings is seen as a form of mystical dance. This face to face
contact and rendezvous reminds one of the Latin American dance, the Tango, in
which the dancers demonstrate an intensity as much through the face to face
encounter as to the dance steps.<o:p></o:p></span></div>
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<i><span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;">The Hebrew Catholic dimension<o:p></o:p></span></i></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;"> The Messiah Jesus who is
the Jewish Lord of the Dance<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn10" name="_ednref10" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[10]</span><!--[endif]--></span></a> also stressed the priority
of love and mercy in his parables and teachings, and this compassionate mercy
must be central for any development of a Hebrew Catholic theology or
spirituality. Levinas would seem to provide a dance –like post –modernist way
of philosophising that leads one back to the biblical and ethical priority of
loving kindness and mercy, which is important for all believers- Jews and
Christians. His concepts can also be used in a Hebrew Catholic theology as part
of a philosophical choreography for encountering the truths of faith that is
relevant to the post-Shoah and post-modernist generations. Those who are locked
into a systematic, vertical, argumentative and modernist mindset will become
lost and dizzy in the twirls and leaps of this mystical and Levinasian
approach.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;"> Hebrew Catholics are
also known as Catholic Jews, Jewish Catholics or Jews in the Church. They are
Catholics of Jewish background/ancestry who desire to preserve their personal
and corporate religious-ethnic-identity as Jews and Catholics. Father Aidan
Nichols a leading British Catholic theologian speaks of the role of the Jews in
the Church:“Since Judaism is not in the fullest sense a different religion from
Christianity, there can be and are such a thing as Hebrew Catholics, Jews who
have entered the Church but with every intention of maintaining their Jewish
heritage intact…Hebrew Catholics…have a special place in the Church; their
association enables them to experience a common identity as the prototype of
the Israel of the end, and not merely a random collection of assimilated
Jews…”.<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn11" name="_ednref11" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[11]</span><!--[endif]--></span></a> Father Aidan holds
that “Judaism’s distinctive continuing light can add to the Church an
orthopractic concern with <i>mitzvoth</i>,
the divine precepts, whose actualization is a sign that makes present the
Creator’s reign... and so consecrating it to God through human agency.”<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn12" name="_ednref12" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[12]</span><!--[endif]--></span></a> Cardinal Leo Burke,
the President of the Apostolic Signatura (High Court of the Vatican), stated in
an interview in 2010 to the Association of Hebrew Catholics:<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;"> ...There
should not be anything in Jewish practice which is in itself a denial of the
Catholic faith because everything that our Lord revealed to His chosen people
was in view of the coming of the Messiah. So all of those rituals and practices
understood properly are going to be able to be carried out and practiced by
Hebrew Catholics, once again, with a fully Catholic faith...<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn13" name="_ednref13" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[13]</span><!--[endif]--></span></a><o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;">Another leading Catholic theologian and liturgist was Father Louis Bouyer
who wrote: <o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;">...Judeo-Christianity cannot be considered a
transitory phase of abolished Christianity, forever surpassed by
pagano-Christianity, which would have triumphed over it. The Christian
synthesis must always be renewed by renewing its contact with the primary and,
in a sense, definitive expression of the Gospel, in the categories and forms of
Judaism.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;"> Judeo-Christianity,
as Paul and Peter recognized and proclaimed, remains forever the mother form of
Christianity, to which all other forms must always have recourse. It is
therefore a weakness for the Church that Judeo-Christianity, from which it was
born and from which it cannot free itself, no longer subsists in her except in
tracings. It can be believed that she will not reach the ultimate stage of her
development except by rediscovering it – fully living in her....<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn14" name="_ednref14" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[14]</span><!--[endif]--></span></a><o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;">Glenn Morrison’s concept of a ‘Trinitarian praxis’, based on an encounter
of Levinas and Catholic theology,<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn15" name="_ednref15" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[15]</span><!--[endif]--></span></a> would be another stage in
this mystical dance. Morrison endeavours to use the philosophical ideas and
concepts of Levinas as a launching pad in order to leap like a mystical ballet
dancer and go beyond Levinas into the heart of Christian Trinitarian theology.<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn16" name="_ednref16" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[16]</span><!--[endif]--></span></a> Morrison writes:
“Practically doing theology with Levinas will mean that we have to go beyond
his thinking into other contexts...Theology needs to make a radical move with
philosophy – to utilize it but not to be finally constricted by it...the spirit
of Levinas’ philosophy invites us to use its language and unique ideas in new
contexts...”.<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn17" name="_ednref17" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[17]</span><!--[endif]--></span></a>
Morrison using the ethical focused concepts of Levinas leaps into the ‘beyond’
of his Trinitarian praxis of ethical transcendence, eschatology and Eucharistic
life. A Hebrew Catholic theological use of Morrison’s Trinitarian praxis united
with a mystical understanding of Genesis 1 could provide philosophical/
theological paradigm for a Eucharistic –centred Hebrew Catholic spirituality.
This intimate mystical dance or struggle between <i>Philosophia </i>and <i>Theologica</i>,
oral and written, male and female, faith and reason, Judaism and Catholicism,
ethical transcendence and eschatology begets its Eucharistic fruit of <i>Adoratio</i> (Eucharistic adoration) which
leads to new mystical and Torah insights that for the Hebrew Catholic leads to
a deeper and richer Eucharistic-centred Torah-observant way of life.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;">In a sense the mystical Tango is also the dance and
encounter of Second Temple Judaism and Gentile (Greek) philosophy which
eventually brought forth two children, post- Second Temple Rabbinic and
Talmudic Judaism and Gentile Christianity. The modern Hebrew Catholic movements
bud forth from this Tango-like mystical encounter or struggle of Rabbinic
Judaism and Gentile-dominated Catholicism. Most Jewish people who become
Catholics, in my experience, have a dance-like mystical struggle and encounter
first and only after this do they begin the encounter and struggle with the
text of Scripture, which in turn strengthens their new found faith in the
Messiah.<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn18" name="_ednref18" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[18]</span><!--[endif]--></span></a> It is only later that one
realises that it was all part of a bigger mystical and divine choreography of
the eternal and infinite dance of life.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"><br /></span></div>
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<i><span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;">Wrestling with the Text and the Enigma <o:p></o:p></span></i></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"><i><span style="line-height: 200%;"> </span></i><span style="line-height: 200%;">Levinas writes of the continual ‘struggle’ by Jewish
students and thinkers with the letter of the text to bring out the living
dimension of the text<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn19" name="_ednref19" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[19]</span><!--[endif]--></span></a>. This alludes to the story
of Jacob wrestling with the angel in a face to face encounter (<i>panim l’panim</i>)<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn20" name="_ednref20" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[20]</span><!--[endif]--></span></a> and to Moses striking the
Rock which is the Well (<i>be’er)</i> of
Miriam<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn21" name="_ednref21" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[21]</span><!--[endif]--></span></a> in order to bring forth
new Torah insights and understandings (<i>biur</i>).<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn22" name="_ednref22" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[22]</span><!--[endif]--></span></a> This wrestling dynamic or
dance is reflected in the Jewish Yeshivah methodology of two students wrestling
with the text of the Talmud together. Leonard Cohen’s famous song speaks of
dancing to the end of love (an eschatological focus) and ‘Enigma’ (an 80’s Pop
Group) sings of the ‘Return to Innocence’ (in the immemorial past or primordial
time). Here I also wrestle with the text in order to understand Genesis 1 in
its deeper hidden dimensions, in order to attain its inner light and to return
to the innocence, goodness and ethical transcendence of the beginning. <o:p></o:p></span></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;"> Levinas speaks of “a wisdom
older than the patent presence of a meaning in the writing. A wisdom without
which the message buried deep within the enigma of the text cannot be grasped.”<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn23" name="_ednref23" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[23]</span><!--[endif]--></span></a> The Rabbis often translate
‘<i>Bereshit</i>’ (In the Beginning) as ‘In
or With Wisdom’ linking it to the verse “the beginning of wisdom is fear of the
Lord”<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn24" name="_ednref24" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[24]</span><!--[endif]--></span></a>. Levinas sees that concept
of the Enigma (Mystery/ <i>Raza</i>) as
beyond knowing “because it is already too old for the game of cognition,
because it does not lend itself to the contemporaneousness that constitutes the
force of time tied in the present, because it imposes a completely different
version of time.”<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn25" name="_ednref25" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[25]</span><!--[endif]--></span></a>
He links this with the concept of ethical transcendence when he states that
“morality is the Enigma’s way”.<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn26" name="_ednref26" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[26]</span><!--[endif]--></span></a><o:p></o:p></span></div>
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<i><span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;">The Light and the Vessel<o:p></o:p></span></i></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"><i><span style="line-height: 200%;"> </span></i><span style="line-height: 200%;">Genesis1:3 begins: “And God said (saying), Let there
be light”. Levinas also speaks of the concepts of ‘the said’ (<i>amar</i>) and ‘saying’ (<i>yomer</i>).<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn27" name="_ednref27" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[27]</span><!--[endif]--></span></a> This is similar to the
idea in the Jewish mystical book of “Bahir” of the ‘blessed’ (<i>barukh</i>) and ‘blessing’ (<i>bereikah</i>), and the ‘filling’ (<i>malei</i>) and ‘full’ (<i>meleat</i>). The ‘said’, ‘blessed’ and ‘full’ being the vessels that
receive the light. The light itself is ‘saying’, ‘blessing’ and ‘filling’.<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn28" name="_ednref28" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[28]</span><!--[endif]--></span></a> We can extend this to ‘song’
and ‘singing’, ‘dance’ and ‘dancing’. This is the light of the first day of
darkness in Genesis 1 that was hidden away in Miriam’s well, in the under text
of the Hebrew text<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn29" name="_ednref29" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[29]</span><!--[endif]--></span></a>, at twilight. This vessel,
dancing with the light that is Miriam’s Well, is the “Face upon the Waters”-
the primordial waters of the well. The light she receives is the light of the
Messiah.<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn30" name="_ednref30" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[30]</span><!--[endif]--></span></a> This mystical or
primordial ‘twilight’ (two lights as one) represent the mystery of the
Incarnation and Annunciation in the ‘immemorial past’ at the beginning (<i>bereshit</i>). This is the light and spirit
of the Messiah blazing forth as the conceptual “face upon the deep” who hovers
or interacts with Miriam the conceptual “face upon the waters” and is
encompassed in the darkness of the primordial mystical womb of Miriam’s well. Levinas
in his work “Totality and Infinity” seems to allude to these two lights in the
concept of the ‘face’ (<i>panim)</i> when he
writes that the face spreads light in which the light is seen. Ephraim Meir
believes that Levinas is referring to Psalm 36:10- “In Thy light do we see
light”.<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn31" name="_ednref31" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[31]</span><!--[endif]--></span></a> Chief Rabbi Alexandre
Safran teaches: <o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-left: 36.0pt;">
<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;">The days of the Messiah will be accompanied by the
light of the Messiah. This will materialize from the place where God
“concealed” it on the very first day of Creation “for the sake of those who
devote their energies to the torah” (by studying it deeply and observing its
mitzvot, in fear and love of God who ordained them), for the sake of the
Tzaddikim, the “righteous”. The light of the First Day was intended to unite
with the light of That Day, of the End of Days. It is the light of the first
day of creation, the “light of the Torah”, which reveals the Creator’s
“intention” in creating the world, and the objective to which he is directing
his creation...<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn32" name="_ednref32" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[32]</span><!--[endif]--></span></a><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;">For the Hebrew Catholic this has Messianic, Eucharistic and Marian
applications. The ‘light of the Torah’
is Messianic or eschatological, the ‘Creator’s intention’ is Marian or ethical
transcendence and the ‘objective to which creation is directed’ is Eucharistic.
Even Gen 1:3 by itself has this Triune pattern. “Let there be (<i>yehi</i>/ <i>fiat</i>)” is Marian (ethical transcendence or trace-like bluepint in
the immemorial past), “light” (<i>or</i>/<i>lux</i>) is Messianic (eschatology or the
future hidden light) and “and there was light” (<i>vayhi or</i>/ <i>et</i> <i>facta</i> <i>est lux</i>) is Eucharistic life (in the present here and now).<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<i><span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;">Naphtali, the Bride and the Dance<o:p></o:p></span></i></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: 36.0pt;">
<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;">The ‘face upon the waters’ circling<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn33" name="_ednref33" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[33]</span><!--[endif]--></span></a> the ‘face upon the deep (<i>tahom</i>)’ in Genesis 1:2 represents this
wrestling or struggle or circle dance, that brings forth the hidden light or
blessing. The concept of the spiral circle dance is also associated with Miriam
dancing with the women at the Red Sea.<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn34" name="_ednref34" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[34]</span><!--[endif]--></span></a> It also alludes to the
Jewish bride (<i>kallah</i>) circling her
bridegroom (<i>khatan</i>) in the Jewish
wedding ceremony.<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn35" name="_ednref35" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[35]</span><!--[endif]--></span></a>
This is part of the mystery of “a woman shall encompass a man”<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn36" name="_ednref36" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[36]</span><!--[endif]--></span></a> as a mystical besieging or
wrestling in prayer by the Mother (Woman) (symbolised by Rachel) that produces
a ‘son’<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn37" name="_ednref37" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[37]</span><!--[endif]--></span></a> who will continue the
dance of life. <i><o:p></o:p></i></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;"> The Bahir<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn38" name="_ednref38" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[38]</span><!--[endif]--></span></a> discusses this in the
context of the mystery of Naphtali in Genesis 30:7-8, Deuteronomy 33:23 and
Genesis 49:21. The phrase <i>‘naftuley elohim niftalti im-akhoti’</i> in
Genesis 30:7-8<i> </i>means “I influenced
(or wrestled) with God, I influenced with my sister”. Deuteronomy 33: 23 states: “And to Naphtali
saying Naphtali satiated with Divine Will and Filling is the blessing of YHVH ”
[<i>naftali s’ba ratzon u-maley birkat YHVH</i>].
Genesis 49: 21 refers to Naphtali as a female deer (Hind), “Naphtali is a hind
let loose delivering beautiful sayings”.
The male Naphtali (male concept of written Torah) through a dance-like
wrestling process (<i>naftuley</i>) becomes
the liberated or freed female Naphtali (represented by the joyful leaping
circle dance of Miriam and the leaping of the Hind ) who delivers beautiful
sayings (the oral Torah as feminine). This is linked to the concept of Israel
(Jacob) wrestling with God for the blessing that will be the feminine ‘<i>Kneset Yisrael’</i> (Community or Lady of
Israel) as God’s Bride. The Hebrew Catholic goes ‘beyond’ the Rabbinic
understandings of this conceptual and mystical feminine ‘Presence’ to a Marian
and Sophiological understanding and application that is both Messianic and
Eucharistic. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;"> This mystery of the
female face (over/upon the waters) circling the male face (over/upon the deep)
is the ever new mystery (enigma) in the immemorial or primordial time (<i>charos</i> time) that seeks to interface
with this world (in <i>chronos</i>
time). In Judaism ‘<i>chronos</i> time’ only begins with the creation of Adam and Eve on day
six.<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn39" name="_ednref39" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[39]</span><!--[endif]--></span></a> This dance-like wrestling
process is also associated with virginal and mystical nuptial union or coupling
that is divine intimacy. The dance of the <i>Cherubim</i>
is also perceived in nuptial imagery. Chief Rabbi Safran writes of this
wrestling or struggling dance process in the context of <i>Devekut </i>(Cleaving).<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn40" name="_ednref40" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[40]</span><!--[endif]--></span></a> Levinas often stresses
that the mystical union where one is totally dissolved in the other (<i>nirvana </i>and other eastern concepts) is
not the Jewish understanding (nor indeed the Catholic). Safran writes:<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-left: 36.0pt;">
<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;">... In truth, the supreme goal of the Hasid is <i>Devekut</i>; he yearns to “cleave” to God,
to be near to Him, he longs to be with Him...by the study of Torah he seeks to
“cleave” to Him...the Hasid observes the <i>mitzvoth</i>
not to gain advantage from them, but to be be-zavta, “together with”, to be an
associate with Him who has given them...The Hasid <i>mitpallell</i>, “prays” ...to “cleave” to Him, for prayer is <i>Devekut</i>: “<i>naftulei Elokim niftalti</i>” (cf. Targum Onkelos to Gen. 30:8: “I
struggled in prayer with God”)...<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn41" name="_ednref41" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[41]</span><!--[endif]--></span></a><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-left: 36.0pt;">
<span style="font-family: Times, Times New Roman, serif; font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<i><span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;">The Womb before the Dawn and the Man of Knowledge<o:p></o:p></span></i></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large;"><i><span style="line-height: 200%;"> </span></i><span style="line-height: 200%;">The female ‘face upon the waters’ is also the ‘Womb
from before the Dawn’<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn42" name="_ednref42" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[42]</span><!--[endif]--></span></a> and the male ‘face upon
the deep’ is the <i>Yesod</i> or Foundation
(represented by the male phallus) mentioned in Proverbs 10:25 as the “<i>Tzadik</i> is the foundation (<i>yesod)</i> of the World”.<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn43" name="_ednref43" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[43]</span><!--[endif]--></span></a> The nuptial act in this world is a form of
this wrestling dance in which the man (<i>ish)</i>
encompasses the woman (<i>isha)</i>. In this
world of the fallen senses if a woman encompasses a man (dominates him) in a
physical sense then it is perversion and the sin of Lilith, but in the mystical
and immemorial time the woman spiritually and virginally encompasses the man
(male) to produce spiritual and immaculate seed (or beautiful sayings<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn44" name="_ednref44" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[44]</span><!--[endif]--></span></a>).<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn45" name="_ednref45" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[45]</span><!--[endif]--></span></a> Rebbe Nachman of Breslov, writing in a manner
that Levinas would have approved, states: “You must know that time does not
exist of itself, and that days are made only of good deeds. It is through men
who perform good deeds [for the sake of others] that days are born, and so time
is born.”<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn46" name="_ednref46" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[46]</span><!--[endif]--></span></a>
<o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;"> This is linked to the <i>proto-evangelium</i> of Genesis 3:15 about
the “seed” and the woman (<i>isha</i>) who
will crush the head of the serpent. The seed (<i>zera</i>) is the man (<i>ish</i>)
who will come as the Messiah<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn47" name="_ednref47" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[47]</span><!--[endif]--></span></a> and Jewish Lord of the Dance<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn48" name="_ednref48" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[48]</span><!--[endif]--></span></a>. Kabbalah calls the
Messiah “<i>ish ha-daat</i>” (the man of
knowledge) and he personifies the “<i>sod
ha-daat</i>” (the secret or mystery of knowledge).<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn49" name="_ednref49" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[49]</span><!--[endif]--></span></a> <i>Daat</i> is the so-called 11<sup>th</sup> Hidden Sefirah
(Emanation/Attribute). This, for the Catholic Jew, alludes to the Hidden
Messiah of the House of Bread (<i>Beit-lechem</i>).
This ‘mystery of knowledge’ alludes to the ‘mystery of the Divine Will’
mentioned by St Paul in Ephesians<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn50" name="_ednref50" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[50]</span><!--[endif]--></span></a>. Safran tells us that it
is through ‘<i>daat</i>’ that the Messiah
will obtain the revelation (<i>gillui</i>)
of this hidden mystery. This Messianic ‘<i>gillui sod ha-daat</i>’ (revelation or
manifestation of the mystery of knowledge) will lead to the ‘<i>gillui Shekhinah</i>’<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn51" name="_ednref51" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[51]</span><!--[endif]--></span></a> (manifestation of God’s
Presence through the female (<i>isha</i>)).
Safran writes: “Then the “Mystery of Mysteries”, God himself, will be seen and
heard through his Torah, with which He is One...Then we shall see the “Words”
of God illuminated in all their depths”.<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn52" name="_ednref52" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[52]</span><!--[endif]--></span></a> <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;"> Mystery of Mysteries is
‘<i>Sod haSodot</i>’ in Hebrew and ‘<i>Raza de Razin</i>’ in Aramaic. The Syriac
churches refer to the Catholic concept of sacrament as ‘<i>Raza</i>’ and the Eucharist as ‘<i>Razin</i>’
(the plural of <i>Raza</i>).<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn53" name="_ednref53" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[53]</span><!--[endif]--></span></a> In order to comprehend these ‘mysteries’
(Enigmas/ <i>Razin</i>) more fully it is necessary
to return to what Levinas calls the immemorial past (<i>bereshit</i>) in Genesis. The Zohar’s section on “<i>Raza d’Razin”</i> speaks of the wisdom of the faces (<i>panim</i>) and the wisdom of the hand (yad)
that are both alluded to in Genesis 1, when read according to the mystical or
anagogical level (<i>Raza</i>/ <i>Sod</i>). The Jewish Church applied these
concepts to one’s personal face encountering the face of the Hidden Messiah in
the Eucharist that was made present through the hand/hands of the priest. This
was the priestly lifted offering (<i>terumah</i>)
of the New Covenant. Safran perhaps unwittingly reveals that this ‘<i>Raza de Razin</i>’ (Sacrament of the
Eucharist) is God Himself. The Mother of the Messiah encompasses the Messiah,
who is ‘<i>ish ha-daat</i>’ and ‘<i>Adam Kadmon</i>’ (Primordial Man), with her
own flesh or humanity. As the <i>Isha </i>(Woman)<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn54" name="_ednref54" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[54]</span><!--[endif]--></span></a> she also encompasses him
with the mystical dark waters of her womb at the foot of the Cross (<i>tav</i>) that manifests as darkness upon the
earth.<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn55" name="_ednref55" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[55]</span><!--[endif]--></span></a> At the Cross he is the ‘<i>Ish Makhovot</i>’ (Man of Sorrows).<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn56" name="_ednref56" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[56]</span><!--[endif]--></span></a><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<i><span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;">The Sayings and the Sefirot<o:p></o:p></span></i></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large;"><i><span style="line-height: 200%;"> </span></i><span style="line-height: 200%;">The idea of the written Torah (the Word) as male and
the oral Torah as female (the Voice) that precedes, accompanies and proceeds,
like an intricate and choreographed dance, is common in Jewish thought.<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn57" name="_ednref57" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[57]</span><!--[endif]--></span></a> The Voice (<i>Bat Kol</i>) is the feminine vessel for the ‘sound’(<i>tz’lil</i>) just as the song (<i>shirah</i>) is a vessel for the melody (<i>niggun</i>). Meskin writes: <o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-left: 36.0pt;">
<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;">...the said always tries to capture the saying, even
though this very saying, by virtue of its transpiring in what Levinas calls an
immemorially different time, cannot ever be fully recuperated within the said.
Moreover, it is after all the saying which launches the said and puts it into
circulation-even if by writing this very said right now, I have necessarily
left the dimension of saying behind. Indeed, the dimension of the saying is not
a "place in which" one can ever "be." The saying resounds
or echoes outside of place and outside of time, in a way that destabilizes the
secure position we take up in the said, in our conceptual truths, in our
knowledge. Yet this very destabilizing may inject a certain ethical, outward
directedness into the said, perhaps sensitizing us to the other, and allowing
us to use our position, our placement on the earth for his or her sake...<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn58" name="_ednref58" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[58]</span><!--[endif]--></span></a> <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;">The Jewish mystical writings, based on the Jewish mystical book called ‘<i>Sefer Yetzirah</i>’, refer to the Sefirot as
‘sayings’ (<i>ma’amarot</i>).<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn59" name="_ednref59" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[59]</span><!--[endif]--></span></a> These ‘beautiful sayings’
were sung forth at Creation (<i>Bereshit</i>)
and are associated in Kabbalah as the ten sayings of Genesis 1. These ten can
also be seen as ten ‘dance steps’ that are the one Divine Dance. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;"> The 32 mentions of ‘<i>Elohim</i>’ (God) in Genesis 1 is linked to
the ten <i>sefirot</i> or sayings and the 22
letters of the Hebrew alphabet. In the Sefirotic array the <i>Sefirot</i> are connected with these 22 paths (<i>Netivot</i>).<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn60" name="_ednref60" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[60]</span><!--[endif]--></span></a> The soul, drawn by the hidden melody and
song, dances its way through the paths of the divine Heart. There are a number
of different ways of presenting this in Jewish sources. There is the Tree of
Life, <i>Adam Kadmon</i> (Divine or
Primordial Man), the divine Heart, the <i>Menorah</i>,
Lightning Flash, <i>Nehushtan </i>(Bronze
Serpent), Mystical Rose, Divine Face, Mystical Diamond or Crystal, the Horns of
the Stag, <i>Hannukiot</i> and the steps of
the Divine Dance. In the sefirotic array
the diagonal lines are made up of the 12 elemental letters of the Hebrew
alphabet. The horizontal lines in the array of the Divine Heart are the 7
double letters and the three vertical letters and called the mother letters.<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn61" name="_ednref61" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[61]</span><!--[endif]--></span></a> The <i>gematria </i>of Heart (<i>Leb</i>)
is thirty two<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn62" name="_ednref62" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[62]</span><!--[endif]--></span></a>
and the <i>gematria</i> of Glory (<i>Kabod</i>) is thirty two. The first letter
of the Torah is <i>Beth</i> (2) and the last
letter is <i>Lamed</i> (30)- together they
reveal that the Torah is the divine Heart (<i>LB</i>).<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn63" name="_ednref63" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[63]</span><!--[endif]--></span></a> And this Heart leaps with
joy in the Divine Dance with his Hasidim like the Stag of the “Song of Songs”
leaping upon the mountains<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn64" name="_ednref64" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[64]</span><!--[endif]--></span></a>.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<i><span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;">The Levinasian Trace and Totality<o:p></o:p></span></i></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large;"><i><span style="line-height: 200%;"> </span></i><span style="line-height: 200%;">The Levinasian concept of ‘immemorial past’ is
connected to the concept of ‘trace’. Levinas associates the idea of the trace
with his concept of the encounter with the face of the ‘Other’. He also links
this with the concept of the “He”.<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn65" name="_ednref65" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[65]</span><!--[endif]--></span></a> In the Jewish understanding of the Primordial
mysteries the trace is called ‘<i>reshimu</i>’
. The ‘<i>reshimu</i>’ is the impression or
trace of the Divine Light that withdrew from the Creation in order to allow the
Creation to exist.<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn66" name="_ednref66" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[66]</span><!--[endif]--></span></a> The Hasidic tradition
stresses that this idea is a metaphorical concept and not to be taken in a
literalistic manner. This trace is encountered in all things for it is the
hidden Divine Will in all. This trace is
like an empty bottle of scent which still retains a hint of its former
fragrance. This is the forgotten dance
steps from the great past which we almost remember but never quite attain.</span><span style="background-color: white; line-height: 200%;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;"> In a sense, in the
immemorial past, the uncreated Divine Light blazed and danced forth as the “Let
there be Light” and created “and there was light” which encompassed and hid
this created light in the darkness of Miriam’s Well. A trace of this light (the
<i>reshimu</i>) remained and allowed free
will and the possibility of choosing for good or evil on the second day of
darkness<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn67" name="_ednref67" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[67]</span><!--[endif]--></span></a> of the Creation week in
Genesis 1. <a href="file:///F:/The%20Mystical%20Tango2.docx#_edn68" name="_ednref68" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[68]</span><!--[endif]--></span></a> Rabbi Ginsburgh of the Gal Einai Institute
writes: <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-left: 36.0pt;">
<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;">...The <i>reshimu</i> is the consciousness
of knowing that one has "forgotten." It is the consciousness which
arouses one to search for that which he has lost, the awareness that God is
"playing" with His creation, as it were, a Divine game of "hide
and seek." A forgotten melody lingers in the back of one's mind, and
although he is unable to remember it he continuously searches for it, and
whenever he hears a new melody (that might be it) it is the <i>reshimu</i> which
tells him that it is not... <a href="file:///F:/The%20Mystical%20Tango2.docx#_edn69" name="_ednref69" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[69]</span><!--[endif]--></span></a>.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;">Most likely, due to Levinas’ experience of the Shoah, he perceives any
philosophy based on power, force or ‘totality’ as dangerous. Safran speaks of
the light that blazed forth on the first day of creation, withdrawing, as God’s
power became manifest.<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn70" name="_ednref70" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[70]</span><!--[endif]--></span></a> The ‘withdrawing’ left the
‘<i>reshimu</i>’, in which God’s power and
glory were hidden. This veiling or hiddenness allowed for freedom of choice and
the uniqueness of each person.<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn71" name="_ednref71" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[71]</span><!--[endif]--></span></a> Each one has the right to choose one’s own
unique choreography and dance style. Levinas believes that the revelation, word
or saying received in the interiority of the person urges one to leave his
natural egoistical self and embrace one’s uniqueness.<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn72" name="_ednref72" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[72]</span><!--[endif]--></span></a> <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;"> One should not confuse
‘fullness’ (<i>malei</i>) with ‘totality’.
‘Fullness’ is about depth (deep calling to deep) and interiority (<i>pnimi</i>) whereas ‘totality’ (<i>Kolal</i>) is about breadth and exteriority
(<i>makif</i>). <i>Pnimi</i> (inner face or interiority) is similar to the word <i>panim</i> (face). A ‘totality’ leads to an oppressive
uniformity and conformity, whereas ‘fullness’ leads to unity and uniqueness.
When any institution claims a ‘totality of truth’ then oppression and lack of
freedom follows. Nazism and Communism are examples of such ‘totalities’. The
beauty of the Dance and its unique dancers then becomes ugly goose-stepping in
the unison of totalitarianism. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<i><span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;">The Levinasian Concept of Illeity<o:p></o:p></span></i></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large;"><i><span style="line-height: 200%;"> </span></i><span style="line-height: 200%;">Levinas speaks of Traces and <i>Illeity</i><a href="file:///F:/The%20Mystical%20Tango2.docx#_edn73" name="_ednref73" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[73]</span><!--[endif]--></span></a> in regards to this hidden
trace in all creation. <i>Illeity</i> is the
concept of He-ness (from the French word <i>Il</i>
for He) which is closely connected to the idea of trace (<i>reshimu</i>). Levinas writes on the “Trace of the Other”:<o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-left: 36.0pt;">
<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;">...If the signifyingness of a trace consists in
signifying without making appear, if it establishes a relationship with
illeity, a relationship which is personal and ethical- is an obligation and
does not disclose, and if, consequently, a trace does not belong to
phenomenology, to the comprehension of the “appearing” and the
“self-dissimulating”, we can at least approach this signifyingness in another
way by situating it with respect to the phenomenology it interrupts....<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn74" name="_ednref74" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[74]</span><!--[endif]--></span></a><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;">Levinas uses the term ‘He’ (<i>Il</i>
or <i>Illeity</i>) which in Hebrew is ‘<i>Hu</i>’. This concept of ‘<i>Hu</i>’ represents God’s transcendence and
its trace or <i>reshimu</i> of the Divine
Will in the commandments. In many Jewish Blessings the second part sees a
switch to the third person ‘His’ from the second person ‘thou’ for addressing
God. For example: “Blessed art <i>Thou</i>,
O Lord our God, King of the universe, who has sanctified us with <i>His</i> commandments...”.<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn75" name="_ednref75" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[75]</span><!--[endif]--></span></a> Jewish prayer often uses the exclamation
Barukh Hu (Blessed is He). The Bahir teaches that the term for “without form” <i>bohu </i>is the primordial source for <i>bo hu</i> (‘He is in it’ or ‘In (with) it is
he’). From formlessness comes form.<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn76" name="_ednref76" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[76]</span><!--[endif]--></span></a> <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;"> Jesus referred to
himself as “<i>Ani Hu</i>” (I am He) in
John’s Gospel. <i>Tohu</i> (void/ chaos)
could be read as <i>Tav Hu</i>. The ‘<i>tav</i>’ in the ancient Hebrew-Phoenician
alphabet was in the cruciform like our English letter ‘t’. It is this <i>tav</i> (cross) that will stand in the void
and confront the ideology of the void with the mark (<i>tav</i>) or sign (<i>ot</i>) of the
Cross (<i>Tzelab</i>) that brings salvation
(a turning of evil into good).<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn77" name="_ednref77" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[77]</span><!--[endif]--></span></a> This concept of the ‘<i>tav</i>’ as ‘<i>terumah</i>’
(priestly offering of first tithes) is hidden in the darkness of the first well
of the text beginning with the ‘<i>tav</i>’
of <i>Bereshit </i>(In the Beginning) and
counting 26 letters 4 times. 26 is the number of YHVH in gematria. In the
‘return to innocence’ (<i>tam</i>) one has
to pass by the evil and faceless darkness of the void of the second day by
beholding (<i>hineni</i>) the ‘<i>Tav</i>’ and re-entering the ethical light
of the first day hidden in the darkness of Miriam’s Well. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<i><span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;">The Deep and the Void<o:p></o:p></span></i></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large;"><i><span style="line-height: 200%;"> </span></i><span style="line-height: 200%;">The concept of passivity in Levinas may represent
the face over the abyss or deep (<i>tahom</i>)
which is ‘within’ and ‘beyond’ the darkness of Miriam’s Well. This ‘<i>tahom</i>’ (deep) which transcends or is
beyond even the light of the first day of Creation (but is in a sense present
in its <i>reshimu</i>) should not be
confused with <i>tohu</i> (the void or <i>Avadon</i>).
However the withdrawing that leaves the ‘<i>reshimu</i>’ also opened the possibility for the creation of Hell in
the void on the second primordial day. One of the rabbis of the Talmud asks;
“...Why was the expression ‘that it was good’ not said concerning the second
day of Creation? Because on that day the fire of hell was created.”<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn78" name="_ednref78" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[78]</span><!--[endif]--></span></a> The Jewish mystical book
of the “<i>Zohar</i>” tell us “Out of the
conflict [of the second day] aroused by the left [<i>sitra ahra</i> or the evil side], emerged Hell. Hell aroused on the
left and clung.”<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn79" name="_ednref79" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[79]</span><!--[endif]--></span></a>
This void becomes the void of Hell of the fallen angels (klippot of the
breaking of vessels). Sometimes I think that Levinas and some other Jewish
writers do indeed confuse the two and this may be why he is so fixated on the
fear of death in the face of the ‘other’. When he encounters the face of the
‘other’ he perceives the ‘void’ (<i>tohu</i>)
rather than the ‘deep’ (<i>tohom</i>).<o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;"> At the heart of the mystical call to radical
joy is the concept of ‘deep calling to deep’ [<i>tehom el tehom kore</i>]<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn80" name="_ednref80" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[80]</span><!--[endif]--></span></a> like a divine Tango. This same Psalm 42 also speaks of the ‘face
of God’ (<i>p’nai Elohim</i>)<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn81" name="_ednref81" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[81]</span><!--[endif]--></span></a> and the ‘salvations of his
face’ (<i>y’shuot panaiv</i>)<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn82" name="_ednref82" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[82]</span><!--[endif]--></span></a> and the “salvation of my
face” (<i>yeshuot p’nai</i>). The first <i>yeshuot</i> contains a ‘<i>vav</i>’ which represents the male and the second one is missing the ‘<i>vav</i>’ representing the female. These two
faces may refer to the second set of two faces in Genesis 1 –the ‘face over the
<i>rakia</i> (expanse)’<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn83" name="_ednref83" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[83]</span><!--[endif]--></span></a> and the “face over all the
earth”<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn84" name="_ednref84" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[84]</span><!--[endif]--></span></a>. These two appear after
the hidden “<i>Yeshua</i>” in the well of
the text beginning with the <i>yod</i> in <i>Elohim</i> in Genesis 1:17.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<i><span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;">A Stranger in a Strange Land and the One Act of
Creation<o:p></o:p></span></i></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large;"><i><span style="line-height: 200%;"> </span></i><span style="line-height: 200%;">The Jewish concept of exile (<i>galut</i>) also seems to play a place in Levinas thought. In the face
to face encounter and the encounter with the Other (transcendent God) one is
taken out of the comfort of one’s narcissistic “home” into exile from the self.<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn85" name="_ednref85" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[85]</span><!--[endif]--></span></a> This is of course once
again rooted in the idea of ‘the light that withdrew’ and the ‘<i>reshimu</i>’ or trace. In a metaphorical
sense God as the Infinite Light went into ‘exile’ but at the same time remained
hidden in the world as the concealed light in all things. Already the concept
of being a stranger in a strange land and the journey into <i>galut </i>is reflected in the three wells (based on 26 x4) of the text,
of <i>Terumah</i>, <i>Miriam</i> and <i>Yeshua</i>. The
light of the three fiats (<i>yehiot</i>) of
Creation, Redemption and Sanctification are exiled or hidden in these wells
until the world is able to receive their light. In ‘<i>chronos</i> time’ these are the exiles of Egypt, Babylon and Rome
(Edom).<o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;"> Levinas stressed the
importance of command and the commandments (mitzvoth) which one beholds in the
encounter with the face of the ‘Other’ as an ethical imperative.<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn86" name="_ednref86" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[86]</span><!--[endif]--></span></a> The Jewish mystical
traditions associate the ten ‘sayings’ of Genesis 1 with the ten ‘words’ or
commandments of Sinai. Safran writes that the Torah is a “<i>mitzvah</i>” (commandment) of God. This divine commandment transcends
human reason. The Jewish mystical tradition seeks to penetrate deeply into the
depths of its meaning (sound its depth).<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn87" name="_ednref87" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[87]</span><!--[endif]--></span></a> Luisa Piccarreta, a
Catholic mystic, calls this primordial ‘<i>mitzvah</i>’
the ‘one act’ of Creation that contains all acts. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<i><span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;">Beholding, Goodness and the Passion <o:p></o:p></span></i></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large;"><i><span style="line-height: 200%;"> </span></i><span style="line-height: 200%;">Hilary Putnam discusses the Levinas’ French term “<i>me voici</i>” as an equivalent to the Hebrew
term “<i>hineni</i>” (behold). Putnam writes
that it is very difficult to comprehend what Levinas means by ‘<i>me voici</i>’. Nevertheless, if one translates the French
word into the Hebrew concept of ‘<i>hineni</i>’
(behold) it becomes clearer. Putnam believes that it is from the story of the <i>Akeidah </i>(or Binding) of Isaac that
Levinas draws this concept.<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn88" name="_ednref88" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[88]</span><!--[endif]--></span></a> As an observant Orthodox
Jew, Levinas would have read the account of the <i>Akeidah</i> each day in his morning prayer. While using the <i>Akeidah</i> as a prism we can follow the
dance of light back to Genesis 1 to the expression “God Saw” (literally ‘God
shall see’) as the concept of <i>Hineni</i>
(Behold) has a visual element. These primordial ‘beholdings’ are closely
associated with “goodness”. However the second day is missing this ‘beholding’
and ‘goodness’. This is the time of the breaking of the vessels and the fall of
the angels. Hidden in the secret of the second day is the void which will
manifest itself in the 20<sup>th</sup> century as the Shoah. It was here before
the void that God chose (<i>bachar</i>)
Israel. One meaning of ‘<i>bachar</i>’ is
connected with the concepts of dividing and examining which links it to the
second day when separations and divisions occurred in the primordial and
immemorial past. In a sense God foresaw the passion or sufferings of Israel and
its Messiah in the midst of the void’s infestations within history. Levinas
writes: <o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-left: 36.0pt;">
<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;">...but which marks the religiosity of Israel: the
feeling that its destiny, the Passion of Israel, from bondage in the land of
Egypt to Auschwitz in Poland, its holy History, is not only that of a meeting
between man and the absolute, and of a faithfulness; but that, if one dare say
so, it is constitutive of the very existence of God...<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn89" name="_ednref89" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[89]</span><!--[endif]--></span></a><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;">God delighted in his choice of Israel (and its Messiah and his Mother)
and Israel was to be the elect or chosen people. Ephraim Meir writes:<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-left: 36.0pt;">
<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;">...Connected to Levinas's idea of election is the
"passion" of Israel and of all the elected ones, who bear the
suffering of other beings and whose tears are counted by God. In his
religious-ethical thought, Levinas highlights that "all the heavenly gates
are closed except those through which the tears of the sufferers may pass"
(Babylonian Talmud Berakhot 32b and Babylonian Talmud Baba Metzia 59b).
Suffering is of course not the aim of a lofty life, but suffering on behalf of
the suffering of the Other is the hallmark of a life worthy of being lived...<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn90" name="_ednref90" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[90]</span><!--[endif]--></span></a>.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;">The Sages of Israel such as Rebbe Nachman refers to the “Suffering soul
of all Israel” as <i>Miriam</i> (bitter
seas). This Mother of Sorrows is the <i>Shekhinah</i>
who regularly appears weeping and wailing for her son Israel at the Kotel
(Wailing or Western Wall). Every Jewish son receives his election (<i>bachar</i>) as an Israelite through the
tears of his Mother giving birth. This weeping <i>Kneset Yisrael </i>is first alluded to in the primordial and immemorial
time in Genesis 1:10 where the Aramaic text calls the ‘gathering of the waters’
‘<i>kneset maya</i>’ and the Latin ‘<i>congegationesque aqarum</i>’ called ‘<i>maria</i>’.
This gathering (<i>kneset</i> or <i>mikveh</i>) of waters alludes to Miriam’s
Well which the Latin Vulgate connects to the concept of Maria (Mary) as the
Seas of Wisdom (Sophia). In a sense every Jewish Mother is a type of Miriam.
The Messiah Jesus (Yeshua) received not only his election and identity as a Jew
through his mother Miriam (Mary) but also his humanity. Israel is chosen for
ethical service to others and to proclaim God’s glory.<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn91" name="_ednref91" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[91]</span><!--[endif]--></span></a><o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<i><span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;">The Nearness of God and Transcendence<o:p></o:p></span></i></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large;"><i><span style="line-height: 200%;"> </span></i><span style="line-height: 200%;">The concept of <i>Devekut
</i>(Cleaving ),<i> Korban</i> (a sacrifice
that brings God near) and <i>atzilut </i>(Nearness)
in the Jewish understanding of the Divine intimacy of face to face encounter
between the soul and God is at the heart of the Jewish understanding of
mystical oneness with God. Ephraim Meir writes that for Levinas “nearnesss to
the Other and the height of the Most High go together”<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn92" name="_ednref92" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[92]</span><!--[endif]--></span></a>. Transcendence of God as
the Ultimate Other that is beyond the human limits of understanding ‘being’ (<i>yesh</i>) is important in Levinas’ thought.
This transcendent God who is the Ayin Sof (Infinite) is encountered in Genesis
1 in the ‘<i>reshimu</i>’ left in the story and text. This ‘<i>reshimu</i>’ is the vehicle which allows the
Presence (<i>shekhen</i>) of God to manifest
in his Creation without destroying it. <o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large;"><span style="line-height: 200%;"> The Presence or
Immanence (Nearness) of God is the ‘fullness of God” but not the ‘totality of
God’. For Levinas this transcendent face of the Other is not the Incarnation of
God.<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn93" name="_ednref93" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[93]</span><!--[endif]--></span></a> He is speaking here of the
higher transcendent face of the Kabbalah called ‘<i>Arikh Anpin</i>’<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn94" name="_ednref94" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[94]</span><!--[endif]--></span></a>- the long or distant face
before its descending and becoming a vehicle for man as ‘<i>Zeir Anpin</i>’ (the short or near face). ‘<i>Arikh Anpin</i>’ as the transcendent face is the disincarnate<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn95" name="_ednref95" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[95]</span><!--[endif]--></span></a> or preincarnate only found
in Creation through the trace (the divine will in all things). All
manifestations (<i>gillui</i>) and dwellings
(<i>shekhen</i>) of God are through the <i>Zeir Anpin</i> as the immanent face of
God-this is the mystery of the Incarnation and the <i>Korban</i><a href="file:///F:/The%20Mystical%20Tango2.docx#_edn96" name="_ednref96" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[96]</span><!--[endif]--></span></a>. This incarnate face we
perceive (behold) in the face of the ‘other’(our fellow human). When we
‘behold’ the ‘Other’ within the ‘other’ we are called to cry out “That’s Good!”
(‘<i>Ki-tov</i>’). This transcendent God in Judaism and in Genesis 1 is called <i>Elohim</i>. This reveals that Genesis 1 is
not to be read as a description of the literal creation of the physical
universe but as a trace of a description of the conceptual or metaphoric
blueprint (<i>umanuta</i>) of the Divine
Desire and Will to Create. This is the Primordial Torah and the Primordial Adam
of the immemorial time. This is the primordial choreography of the dance of
life. The Immanent God and the physical creation is described in Genesis 2
where God is referred to as <i>YHVH Elohim</i>
who is the <i>Zeir Anpin</i>. YHVH
represents in Kabbalah the God who descends as ‘blessing’, ‘filling’ and
wisdom. Kabbalah presents him in the image and likeness of a man (<i>Adam Kadmon</i>/ <i>Yosher</i>) and <i>Adam haRishon</i>
(the first Adam) was made in the likeness and image of this primordial Man.</span><span style="line-height: 200%;">
The <i>yod</i> (of YHVH) represents the
Head, the first <i>heh</i> (of YHVH) the
arms, the vav (of YHVH)the body or torso and the final <i>heh</i> (of YHVH) the legs. The letters are often drawn as flames of
fire representing the dancing man (<i>ish</i>)
of fire (<i>aish</i>). The dancing Hasid is
a living image of this man (<i>ish</i>) who
is fire (<i>aish</i>). The Messiah as ‘<i>Ish ha daat</i>’ is ‘<i>Aish ha Torah</i> ‘(Fire of the Torah) and <i>Sar ha Torah</i> (Prince of the Torah) who
gave the Torah to Moses with flaming letters hidden in the midst of fire, cloud
and smoke on Mt Sinai. </span><span style="line-height: 200%;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;"> Meir writes that:
“...Judaism at its best and Levinas’s ethics as <i>prima philosophia</i> testify to an ethical space where height as well
as nearness meet....”<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn97" name="_ednref97" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[97]</span><!--[endif]--></span></a>. In the immemorial time (<i>charos</i> time) of Genesis 1 this ethical
space is foreseen when ‘heaven and earth’ meet in the person of the Messiah who
is the ‘<i>Ish ha-daat</i>’ (the man of the
hidden messianic knowledge).<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn98" name="_ednref98" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[98]</span><!--[endif]--></span></a> For the Catholic Jew this
ethical space manifests or incarnates at Sinai with the giving of the Torah
with its commandments and active ethics of concern for love of God (Other) and
fellow man (other). Fresh from his Resurrection the Messiah (who is now outside
<i>chronos</i> time and in Eternity)
manifests at Sinai, in the Tabernacle in the wilderness, in the pillar of cloud
and fire, in the cool of the evening in the Garden of Eden, in the Holy of
Holies of the Temple and in all the Eucharistic hosts throughout history. These
are all ethical spaces where height (transcendence) and nearness (immanence)
meet in the person of the hidden and resurrected Messiah. This Messiah in his person is the God-Man who
is all Good. Levinas himself speaks of the term “Resurrection” in “Totality and
Infinity”.<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn99" name="_ednref99" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[99]</span><!--[endif]--></span></a>
James Hatley writes: “Levinas surprisingly uses the term “Resurrection” to
characterise how each succeeding generation lends time its very significance by
revealing eternity- which is to say, the interruption of time’s continuity by
the infinite - as time’s ‘principal event’.”<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn100" name="_ednref100" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[100]</span><!--[endif]--></span></a><o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<i><span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;">Kabbalah and Levinasian Sources<o:p></o:p></span></i></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large;"><i><span style="line-height: 200%;"> </span></i><span style="line-height: 200%;">It is rather obvious to me that many of the ideas of
Levinas do indeed draw, either directly or indirectly, from the Kabbalistic
traditions of Judaism contrary to the opinion of some scholars.<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn101" name="_ednref101" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[101]</span><!--[endif]--></span></a> Levinas obviously gives a
priority to the Talmud and the Talmudic methodology from which he then
understands other aspects of Jewish wisdom. It is not the mystical ideas of the
Kabbalah that he doesn’t like but the priorities and actions of certain
practitioners and students of Kabbalah and Hasidism. James Hatley writes:
“...But how can one ignore the wealth of references to biblical, kabbalistic
and Talmudic sources running through Levinas’ philosophical works?...”<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn102" name="_ednref102" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[102]</span><!--[endif]--></span></a>.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;"> Levinas according to
Peperzak insists that ‘intimacy with God’ means obedience to his commandments
(mitzvot).<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn103" name="_ednref103" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[103]</span><!--[endif]--></span></a>
There were many occultic kabbalists who focus their priority on the theosophic
nature of Kabbalah which turns Kabbalah into a form of Gnosticism. Levinas is
right to insist on the priority of Torah study and mitzvot. Rebbe Nachman of Breslov himself warned
against those who divorced Kabbalah and Hasidut from its foundation in Talmud
Torah and <i>mitzvot</i>. He referred to them
as Jewish Torah-scholar demons who built
fantasies in the air.<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn104" name="_ednref104" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[104]</span><!--[endif]--></span></a> Unless mysticism is
rooted in the interpretations of the written text and leads to an ethical
priority on holiness and care and concern for others then it is dangerous. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;"> Levinas is concerned
when he sees Kabbalah and Hasidut being used for religious thrills similar to
the ancient pagan mystery religions, the recent Nazi revival of the Nordic gods
and the outbreak of occultic and Gnostic new ageism both within and without the
Jewish community. These religious systems or totalities are based on
subjectivity of the human mind and Levinas seeks to base the existence of God
and ethics and morality outside the subjective self. He perceives the dangers
of a spirituality cut off from our humanness in the physical creation to follow
the violent emotional and often irrational enthusiasms of those who turn
religion into myth and magic<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn105" name="_ednref105" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[105]</span><!--[endif]--></span></a>. His concern for
orthopraxy leads to orthodoxy and true intimacy with the divine and others. In
fact in Levinas book “Beyond Verse”, he discusses the Kabbalah of Rabbi Isaac
Luria (the Ari) in a positive way as taught by Rabbi Chaim Volozhiner.<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn106" name="_ednref106" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[106]</span><!--[endif]--></span></a><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<i><span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;">The Joy and Discipline of the Dance<o:p></o:p></span></i></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large;"><i><span style="line-height: 200%;"> </span></i><span style="line-height: 200%;">Safran links this concern with the ethical nature of
the <i>mitzvot</i>. He teaches that this
life has to be linked with the “Beginning of Time” in <i>Bereshit</i> “when ‘the world was water in water’ and the ‘spirit of
the Messiah moved on the waters’ and to lead it to the ‘end of time’, the
messianic days... ”<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn107" name="_ednref107" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[107]</span><!--[endif]--></span></a>. It is in fulfilling the commandments with pure
devotion of heart (<i>kevanah</i>) that will
make Israel worthy of the uniting of the primordial time with the messianic age
of restoration. Safran also stressed the concept of joy in performing the <i>mitzvot</i>. Levinas seems to so stress
one’s obligation to <i>mitzvot</i> that he
forgets the importance of joy and even radical joy in their performance. This
joy is linked by Safran to the transcendent face of God (<i>Ayin Sof</i>):<o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-left: 36.0pt;">
<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;">...‘Joy before God’ is sustained by the <i>Ein Sof</i>, the Infinite, who in His
goodness, ‘each and every day renews the Primal Works’<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn108" name="_ednref108" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[108]</span><!--[endif]--></span></a>... This joy is nourished
by Him who each and every day radiates from the Torah which he revealed. Thus
this joy is constant and ever new...it is transformed from a joy, manifested
‘before God’ sustained and fed by the <i>Ein
Sof</i>, into a joy felt “in God”...Thus, their joy becomes their
rendezvous...”.<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn109" name="_ednref109" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference">[109]</span><!--[endif]--></span></a><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;">This rendezvous or encounter with the faces of the ‘other’ leads us back
to <i>Bereshit</i> where the ‘other’
received the image and likeness of the ‘Other’ (God). To ‘behold’ my fellow man
is to ‘behold’ the primordial face of the ‘other’ in Eternity which reveals the
face of the ‘Other’ (transcendent Infinite God). In the face of the ‘other’ I
see my choreography of the wild cleaving dance of life- the mystical tango. For
we all ‘know’ that it takes ‘two to tango’ and an intense focus on the ‘other’
dancer can lead us into a mystical and real encounter with the transcendent
‘Other’ in the dance of dances. As every ballet dancer knows, in order to dance
well one needs discipline and joyful perseverance that transcends the pain. In
the dance of the spirit the Torah is the choreography, the <i>mitzvot</i> are the discipline that leads to joyful perseverance. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<i><span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;">The Dance Continues<o:p></o:p></span></i></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;"> This struggle or dance
with the text of Genesis 1 from a mystical perspective has sought to
demonstrate, using Levinas and his Jewish sources, the possibilities for a
Hebrew Catholic theology and spirituality rooted in ethical transcendence. I
could not go into too much detail about any one concept of Levinas, due to the
wide range of material that needed to be included in this article. Levinas
despised totalities and I don’t intend to provide a totality for Hebrew
Catholic theologies or spiritualities. A vibrant Hebrew Catholic theology and
spirituality would also need to draw on Hasidic Judaism especially the
teachings of Rebbe Nachman of Breslov. This would especially provide the
musical ‘melody’ to the dance and the rich teaching of the Catholic mystics
would help develop the ‘song’ that accompanies the melody for the Mystical
Dance. This article has thus used the post –modernist concept of <i>bricolage,<a href="file:///F:/The%20Mystical%20Tango2.docx#_edn110" name="_ednref110" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><b>[110]</b></span><!--[endif]--></span></a></i>
which is a gathering or gleaning from many sources in a lateral and mystical
way for an encounter or rendezvous with the wisdom of the ‘other’. Rather than
a vertical and argumentative discourse, this article seeks to be a circular and
spiral dance in which the dancers encounter each other in the different aspects
of the choreography. At times this mystical dance, like the Tango, seems like a
struggle or a wrestling but in reality it is part of the transcendent
choreography of the Divine Dance. Let the primordial and mystical dance go on!<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;">Author: Brother Gilbert Bloomer is a ‘Little Eucharistic Brother of
Divine Will’ with the ‘Apostles of Perpetual Adoration’ a public Association of
Christ’s Faithful. He is presently studying his Master of Arts in Theology at
Notre Dame University in Fremantle. He has a Bachelor of Arts from the University
of Western Australia and a Graduate Diploma of Education from the Australian Catholic
University. As a Catholic of Jewish background and ancestry and a descendant of
Rebbe Nachman of Breslov, he is interested in the development of Hebrew
Catholic spiritualities and theologies from a mystical perspective.</span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<br /></div>
<div>
<!--[if !supportEndnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<br />
<div id="edn1">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref1" name="_edn1" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[1]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> This saying was
attributed by my step-grandmother, Madame Nadine (Mirceva) Wulffius, to her
teacher Sergei Khudekov the great historian and balletomane of the Russian
Imperial Ballet. <o:p></o:p></span></div>
</div>
<div id="edn2">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref2" name="_edn2" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[2]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Jacob Meskin,
“The Jewish transformation of modern thought: Levinas and Philosophy after the
Holocaust” <i>Cross Currents </i>47.4
(Winter 1997/1998), 505.<o:p></o:p></span></div>
</div>
<div id="edn3">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref3" name="_edn3" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[3]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Glenn Morrison,
<i>A Theology of Alterity: Levinas, von
Balthasar and Trinitarian Praxis </i>(Pittsburg: Duquesne University Press,
2013), 3.<o:p></o:p></span></div>
</div>
<div id="edn4">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref4" name="_edn4" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-AU; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></a> <span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EN-US;">The purpose of this analysis is for theological
reasons and an enrichment appropriate for Catholics and Hebrew Catholics not as
an apologetical or argumentative approach to convince those of other religious
traditions of the truths of Catholicism.</span><span lang="EN-US"><o:p></o:p></span></div>
</div>
<div id="edn5">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref5" name="_edn5" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[5]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Song of Songs
2:8<o:p></o:p></span></div>
</div>
<div id="edn6">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref6" name="_edn6" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[6]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> This is a
concept found in both Jewish Kabbalah and the Carmelite spirituality of St John
of the Cross<o:p></o:p></span></div>
</div>
<div id="edn7">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref7" name="_edn7" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-AU; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[7]</span></span><!--[endif]--></span></a> <span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">David Patterson,
“Emmanuel Levinas: A Jewish thinker” <i>Between
Reason and Revelation: the Logic of the Semitic dimension in Philosophy
(Apr.-Dec 2006),</i> 603-4.<o:p></o:p></span></div>
</div>
<div id="edn8">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref8" name="_edn8" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[8]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Patterson,
“Emmanuel Levinas: A Jewish thinker”, 603-4.<o:p></o:p></span></div>
</div>
<div id="edn9">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref9" name="_edn9" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-AU; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[9]</span></span><!--[endif]--></span></a> <span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Patterson, “Emmanuel
Levinas: A Jewish thinker”, 604.<o:p></o:p></span></div>
</div>
<div id="edn10">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref10" name="_edn10" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-AU; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[10]</span></span><!--[endif]--></span></a> <span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Paul Bernier, <i>Eucharist:
Celebrating Its Rhythms in Our Lives </i>(Notre Dame, Indiana; Ave Maria
Press), 65.<o:p></o:p></span></div>
</div>
<div id="edn11">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref11" name="_edn11" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-AU; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[11]</span></span><!--[endif]--></span></a> <span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Aidan Nichols, <i>Epiphany:
a theological introduction to Catholicism</i> (Collegeville, Minnesota: Liturgical Press, 1996), http://www.christendom-awake.org/pages/anichols/epiphany/epiphch14.htm.</span></div>
</div>
<div id="edn12">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref12" name="_edn12" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-AU; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[12]</span></span><!--[endif]--></span></a> <span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Nichols<i>, Epiphany:
a theological introduction to Catholicism, </i>http://www.christendom-awake.org/pages/anichols/epiphany/epiphch14.htm.</span></div>
</div>
<div id="edn13">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref13" name="_edn13" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-AU; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[13]</span></span><!--[endif]--></span></a> “<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">An Interview
With Archbishop Raymond L Burke” <i>The
Hebrew Catholic </i>No. 88, (Winter 2010-2011), 34.<o:p></o:p></span></div>
</div>
<div id="edn14">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref14" name="_edn14" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-AU; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[14]</span></span><!--[endif]--></span></a> <span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Louis Bouyer, <i>The
Church of God: Body of Christ and Temple of the Spirit </i>(USA: Fransican Herald Press, 1982), 568.<o:p></o:p></span></div>
</div>
<div id="edn15">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref15" name="_edn15" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-AU; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[15]</span></span><!--[endif]--></span></a> <span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Morrison, “A
Theology of Alterity: Levinas, von Balthasar and Trinitarian Praxis”, 226-7.<o:p></o:p></span></div>
</div>
<div id="edn16">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref16" name="_edn16" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-AU; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[16]</span></span><!--[endif]--></span></a> <span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Morrison, “A
Theology of Alterity: Levinas, von Balthasar and Trinitarian Praxis”, 213.<o:p></o:p></span></div>
</div>
<div id="edn17">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref17" name="_edn17" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-AU; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[17]</span></span><!--[endif]--></span></a> <span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Morrison, “A
Theology of Alterity: Levinas, von Balthasar and Trinitarian Praxis”, 213.<o:p></o:p></span></div>
<div class="MsoEndnoteText">
<br /></div>
</div>
<div id="edn18">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref18" name="_edn18" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-AU; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[18]</span></span><!--[endif]--></span></a> <span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Hebrew Catholics
do not believe in proselytizism (manipulated or forced conversion) of
non-Catholic Jewish people. Many including myself and Father Elias Friedman
(founder of the Association of Hebrew Catholics) do not believe in any form of
active evangelisation that targets Jewish people as a group at this stage of
salvation history. Hebrew Catholics seek to provide a Jewish space in the
Church for those Jewish people and their descendants who have freely already
embraced the Catholic faith and who believe it is right to preserve their
Jewish identity and election as individuals and as a group. <o:p></o:p></span></div>
</div>
<div id="edn19">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref19" name="_edn19" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[19]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Meskin, “The
Jewish transformation of modern thought: Levinas and Philosophy after the
Holocaust”, 514.<o:p></o:p></span></div>
</div>
<div id="edn20">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref20" name="_edn20" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[20]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Gen 32:22-31.<o:p></o:p></span></div>
</div>
<div id="edn21">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref21" name="_edn21" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[21]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> see Louis
Ginzberg , <i>The Legends of the Jews </i>Volume
3<i> </i>(Baltimore, The Johns Hopkins University
Press, 1998).<o:p></o:p></span></div>
</div>
<div id="edn22">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref22" name="_edn22" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[22]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Moshe Shlomo
Emanuel, <i>Divine Design </i>(New
York: Targum Press, 2006), 200.<o:p></o:p></span></div>
</div>
<div id="edn23">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref23" name="_edn23" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[23]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Emmanuel
Levinas, <i>In the Time of the Nations</i>
(London, Athlone Press, 1994), 38.<o:p></o:p></span></div>
</div>
<div id="edn24">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref24" name="_edn24" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[24]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Prov 9:10.<o:p></o:p></span></div>
</div>
<div id="edn25">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref25" name="_edn25" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[25]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Emmanuel
Levinas, <i>Basic Philosophical Writings</i>
(USA: Indiana University Press, 1996), 75.<o:p></o:p></span></div>
</div>
<div id="edn26">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref26" name="_edn26" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[26]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Levinas, <i>Basic Philosophical Writings, </i>76.<o:p></o:p></span></div>
</div>
<div id="edn27">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref27" name="_edn27" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[27]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> See Zohar
2:131a<o:p></o:p></span></div>
</div>
<div id="edn28">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref28" name="_edn28" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[28]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Bahir 3 in
Aryeh Kaplan, (trans), <i>The Bahir</i>
(United States of America: Samuel Weiser, Inc., 1979).<o:p></o:p></span></div>
</div>
<div id="edn29">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref29" name="_edn29" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[29]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> There are three
‘wells’ in the Hebrew Text of Genesis 1 formed by counting 4x26. YHVH has four
letters and YHVH is 26 in Jewish gematria. The first subtext well begins with
the last letter ‘tav’ of Bereshit (In the Beginning) the first word of Genesis
1 – it spells out TeRuMaH. The second subtext well begins with the last word of
Gen1:2 hamayim (the waters) from the last letter ‘mem’- it spells out MiRYaM.
The third subtext well begins in the word Elohim in Gen 1: 17 beginning with
the ‘yod’ – it spells out YeShUaH. <o:p></o:p></span></div>
</div>
<div id="edn30">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref30" name="_edn30" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[30]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Chief Rabbi
Alexandre Safran, <i>Wisdom of Kabbalah </i>(Jerusalem/New
York: Feldheim Publishers, 1991), 84.<o:p></o:p></span></div>
</div>
<div id="edn31">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref31" name="_edn31" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[31]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Ephraim Meir,
“Judaism and Philosophy: Each other’s Other in Levinas” <i>Modern Judaism</i>, Vol. 30 #3 (Oxford University Press, October 2010),
350.<o:p></o:p></span></div>
</div>
<div id="edn32">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref32" name="_edn32" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[32]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Safran, <i>Wisdom of Kabbalah, </i>84<i>.</i> <o:p></o:p></span></div>
</div>
<div id="edn33">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref33" name="_edn33" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[33]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Proverbs 8:26
‘Circle over the face of the deep’, Job 26:10 “circle over the face of the
waters’<o:p></o:p></span></div>
</div>
<div id="edn34">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref34" name="_edn34" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[34]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Rav Kalonymous
Kalman HaLevi Epstein, <i>Miryam’s Circle
Dance </i>http://www.orot.com/circledance.pdf<o:p></o:p></span></div>
</div>
<div id="edn35">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref35" name="_edn35" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[35]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Psalm 19:5-6<o:p></o:p></span></div>
</div>
<div id="edn36">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref36" name="_edn36" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[36]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Jer 31:22.<o:p></o:p></span></div>
</div>
<div id="edn37">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref37" name="_edn37" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[37]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Gen 30:7-8.<o:p></o:p></span></div>
</div>
<div id="edn38">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref38" name="_edn38" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[38]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Bahir 3. In Aryeh Kaplan, (trans), <i>The Bahir.</i><o:p></o:p></span></div>
</div>
<div id="edn39">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref39" name="_edn39" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[39]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Patterson,
“Emmanuel Levinas: A Jewish thinker”<i>,</i>
604.<o:p></o:p></span></div>
</div>
<div id="edn40">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref40" name="_edn40" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[40]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Safran, <i>Wisdom of Kabbalah,</i> 49.<o:p></o:p></span></div>
</div>
<div id="edn41">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref41" name="_edn41" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[41]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Safran, <i>Wisdom of Kabbalah, </i>49.<o:p></o:p></span></div>
</div>
<div id="edn42">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref42" name="_edn42" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[42]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Psalm 110:3
From the womb before the dawn I have begotten you (translation from the
Catholic Breviary).<o:p></o:p></span></div>
</div>
<div id="edn43">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref43" name="_edn43" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[43]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Zohar 1:16b in
Daniel C Matt (translator), <i>The Zohar:
Pritzker Edition </i>Vol. 1 (California: Stanford University Press, 2004), 125.<o:p></o:p></span></div>
</div>
<div id="edn44">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref44" name="_edn44" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[44]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Gen 49:21.<o:p></o:p></span></div>
</div>
<div id="edn45">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref45" name="_edn45" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[45]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Milah in Hebrew
refers to both circumcision (phallus) and word (tongue). <o:p></o:p></span></div>
</div>
<div id="edn46">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref46" name="_edn46" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[46]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Patterson,
“Emmanuel Levinas: A Jewish thinker”, 604.<o:p></o:p></span></div>
</div>
<div id="edn47">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref47" name="_edn47" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[47]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Raphael Patai, <i>The Messiah Texts: Jewish Legends of Three
Thousand Years </i>(Detroit, Michigan: Wayne State University Press, 1979),
269.<o:p></o:p></span></div>
</div>
<div id="edn48">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref48" name="_edn48" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[48]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Bernier, <i>Eucharist:
Celebrating Its Rhythms in Our Lives</i>, 65.<o:p></o:p></span></div>
</div>
<div id="edn49">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref49" name="_edn49" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[49]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Safran, <i>Wisdom of Kabbalah, </i>86-87.<b><o:p></o:p></b></span></div>
</div>
<div id="edn50">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref50" name="_edn50" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[50]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Eph 1:9.<o:p></o:p></span></div>
</div>
<div id="edn51">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref51" name="_edn51" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[51]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Safran, <i>Wisdom of Kabbalah,</i> 86.<o:p></o:p></span></div>
</div>
<div id="edn52">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref52" name="_edn52" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[52]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Safran, <i>Wisdom of Kabbalah,</i> 86.<o:p></o:p></span></div>
</div>
<div id="edn53">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref53" name="_edn53" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[53]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Rev William
Thoma “The Sacramental Theology of the Assyrian Church of the East”
http://news.assyrianchurch.org/wp-content/uploads/2013/04/The-Sacramental-Theology-by-Rev-William-Toma-1.pdf<o:p></o:p></span></div>
</div>
<div id="edn54">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref54" name="_edn54" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[54]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> John 19:26-27.<o:p></o:p></span></div>
</div>
<div id="edn55">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref55" name="_edn55" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[55]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Luke 23:44-45.<o:p></o:p></span></div>
</div>
<div id="edn56">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref56" name="_edn56" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[56]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Isa 53:3.<o:p></o:p></span></div>
</div>
<div id="edn57">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref57" name="_edn57" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[57]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Safran, <i>Wisdom of Kabbalah, </i>5-6.<o:p></o:p></span></div>
</div>
<div id="edn58">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref58" name="_edn58" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[58]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Meskin, “The
Jewish transformation of modern thought: Levinas and Philosophy after the
Holocaust”, 514.<o:p></o:p></span></div>
</div>
<div id="edn59">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref59" name="_edn59" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[59]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Rabbi Aryeh
Kaplan, <i>Sefer Yetzirah: The Book of
Creation: In Theory and Practice, </i>(San Francisco: Weiser Books, 1997), 5-7.<o:p></o:p></span></div>
</div>
<div id="edn60">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref60" name="_edn60" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[60]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Kaplan, <i>Sefer Yetzirah: The Book of Creation: In
Theory and Practice, </i>5-7, 10-13. <o:p></o:p></span></div>
</div>
<div id="edn61">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref61" name="_edn61" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[61]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Kaplan, <i>Sefer Yetzirah: The Book of Creation: In
Theory and Practice,</i> 26-32.<o:p></o:p></span></div>
</div>
<div id="edn62">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref62" name="_edn62" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[62]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Kaplan, <i>Sefer Yetzirah: The Book of Creation: In
Theory and Practice,</i> 9.<o:p></o:p></span></div>
</div>
<div id="edn63">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref63" name="_edn63" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[63]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Kaplan, <i>Sefer Yetzirah: The Book of Creation: In
Theory and Practice,</i> 9.<o:p></o:p></span></div>
</div>
<div id="edn64">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref64" name="_edn64" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[64]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Song of Songs
2:8-9.<o:p></o:p></span></div>
</div>
<div id="edn65">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref65" name="_edn65" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[65]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Emmanuel
Levinas, “The Trace of the Other”, <i>Deconstruction
in Context</i> (1986), 355-357. <o:p></o:p></span></div>
</div>
<div id="edn66">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref66" name="_edn66" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[66]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Rabbi Yitzach
Ginsburgh, <i>Basics in Kabblah and
Chassidut</i> Reshimu
<www.inner.org/worlds/reshimu.htm><o:p></o:p></span></div>
</div>
<div id="edn67">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref67" name="_edn67" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[67]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> The first three
days of Creation are three days of darkness as the light created on the first
day is hidden away and the lights of the Sun, Moon and stars are revealed on
the fourth day.</span><span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EN-US;"><o:p></o:p></span></div>
</div>
<div id="edn68">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref68" name="_edn68" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[68]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Rabbi Yechiel
Bar Lev, <i>Song of the Soul: Introduction
to Kabbalah</i>, http://www.yedidnefesh.com/kaballah/song/index.htm<o:p></o:p></span></div>
</div>
<div id="edn69">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref69" name="_edn69" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[69]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Ginsburgh, <i>Basics in Kabblah and Chassidut</i>
<www.inner.org/worlds/reshimu.htm> <o:p></o:p></span></div>
</div>
<div id="edn70">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref70" name="_edn70" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[70]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Chief Rabbi
Alexandre Safran, <i>Wisdom of Kabbalah, </i>88.<o:p></o:p></span></div>
</div>
<div id="edn71">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref71" name="_edn71" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[71]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Emmanuel
Levinas, <i>Entre Nous: Thinking of the
Other</i>, (New York: Columbia University Press,1989), 193-196.<o:p></o:p></span></div>
</div>
<div id="edn72">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref72" name="_edn72" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[72]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Ephraim Meir, <i>Levinas’s Jewish Thought: Between Jerusalem
and Athens </i>(Jerusalem: The Hebrew
University Magnes Press, 2008), 185.<o:p></o:p></span></div>
</div>
<div id="edn73">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref73" name="_edn73" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[73]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Levinas, “The
Trace of the Other”,356.<o:p></o:p></span></div>
</div>
<div id="edn74">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref74" name="_edn74" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[74]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Levinas, “The
Trace of the Other”,356.<o:p></o:p></span></div>
</div>
<div id="edn75">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref75" name="_edn75" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[75]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Siddur. The
Siddur is the Jewish Prayer Book.<o:p></o:p></span></div>
</div>
<div id="edn76">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref76" name="_edn76" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[76]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Bahir 2. In
Rabbi Aryeh Kaplan, <i>The Bahir</i>.<o:p></o:p></span></div>
</div>
<div id="edn77">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref77" name="_edn77" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[77]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> The path
between Malkut/ Shekinah (kingdom/ Presence) and Yesod/ Tzadik (Foundation/
Righteous) in the sefirotic array is called the path or way of the Tav.<o:p></o:p></span></div>
</div>
<div id="edn78">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref78" name="_edn78" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[78]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Babylonian
Talmud, Pesakhim 54a.<o:p></o:p></span></div>
</div>
<div id="edn79">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref79" name="_edn79" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[79]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Zohar 1:17b in
Matt (translator), <i>The Zohar: Pritzker
Edition </i>Vol. 1, 128.<o:p></o:p></span></div>
</div>
<div id="edn80">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref80" name="_edn80" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[80]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Ps 42: 8.<o:p></o:p></span></div>
</div>
<div id="edn81">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref81" name="_edn81" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[81]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Ps 42:3.<o:p></o:p></span></div>
</div>
<div id="edn82">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref82" name="_edn82" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[82]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Ps 42:6,12.<o:p></o:p></span></div>
</div>
<div id="edn83">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref83" name="_edn83" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[83]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Gen 1:20<o:p></o:p></span></div>
</div>
<div id="edn84">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref84" name="_edn84" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[84]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Gen 1:29<o:p></o:p></span></div>
</div>
<div id="edn85">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref85" name="_edn85" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[85]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Meir, “Judaism
and Philosophy: Each other’s Other in Levinas”, 351.<o:p></o:p></span></div>
</div>
<div id="edn86">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref86" name="_edn86" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[86]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Meir, “Judaism
and Philosophy: Each other’s Other in Levinas”, 351.<o:p></o:p></span></div>
</div>
<div id="edn87">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref87" name="_edn87" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[87]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Safran, <i>Wisdom of Kabbalah, </i>11.<o:p></o:p></span></div>
</div>
<div id="edn88">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref88" name="_edn88" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[88]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Hilary
Putnam <i>Jewish Philosophy as a Guide to Life: Rosenzweig, Buber,
Levinas, Wittgenstein </i>(USA; Indiana University Press, 2008).<o:p></o:p></span></div>
</div>
<div id="edn89">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref89" name="_edn89" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[89]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Emmanuel
Levinas, <i>Beyond the Verse</i>, (London:
Continuum, 2007), 6.<o:p></o:p></span></div>
</div>
<div id="edn90">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref90" name="_edn90" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[90]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Meir, “Judaism
and Philosophy: Each other’s Other in Levinas”, 352.<o:p></o:p></span></div>
</div>
<div id="edn91">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref91" name="_edn91" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[91]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Adriaan T
Peperzak, “Judaism and Philosophy in Levinas” <i>International Journal for Philosophy of Religion </i>Vol 40 #3
(Dec.1996), 133.<o:p></o:p></span></div>
</div>
<div id="edn92">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref92" name="_edn92" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[92]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Meir, “Judaism
and Philosophy: Each other’s Other in Levinas”, 357.<o:p></o:p></span></div>
</div>
<div id="edn93">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref93" name="_edn93" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[93]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Emmanuel
Levinas, <i>Totality and Infinity</i>,
(Netherlands: Kluwer Publishers,1991), 79.<o:p></o:p></span></div>
</div>
<div id="edn94">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref94" name="_edn94" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[94]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Ginsburgh, <i>Basics in Kabbalah and Chassidut,</i> Arich Anpin
http://www.inner.org/worlds/arich.htm.<o:p></o:p></span></div>
</div>
<div id="edn95">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref95" name="_edn95" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[95]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Emmanuel Levinas,
<i>Totality and Infinity</i>, 79.<o:p></o:p></span></div>
</div>
<div id="edn96">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref96" name="_edn96" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[96]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Rabbi Yitzach
Ginsburgh, <i>Basics in Kabbalah,</i> Yesod
http://www.inner.org/sefirot/sefyesod.htm<o:p></o:p></span></div>
</div>
<div id="edn97">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref97" name="_edn97" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[97]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Meir, “Judaism
and Philosophy: Each other’s Other in Levinas”, 357.<o:p></o:p></span></div>
</div>
<div id="edn98">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref98" name="_edn98" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[98]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Safran, <i>Wisdom of Kabbalah, </i>86-87.<b><o:p></o:p></b></span></div>
</div>
<div id="edn99">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref99" name="_edn99" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[99]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Levinas, <i>Totality and Infinity</i>, 284.<o:p></o:p></span></div>
</div>
<div id="edn100">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref100" name="_edn100" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[100]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> James Hatley,
Generations: “Levinas in the Jewish Context” <i>Philosophy and Rhetoric</i> Vol. 38 #2 (2005), 185.<o:p></o:p></span></div>
</div>
<div id="edn101">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref101" name="_edn101" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[101]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Peperzak,
“Judaism and Philosophy in Levinas”, 126.<o:p></o:p></span></div>
</div>
<div id="edn102">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref102" name="_edn102" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[102]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Hatley,
Generations: “Levinas in the Jewish Context”, 174.<o:p></o:p></span></div>
</div>
<div id="edn103">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref103" name="_edn103" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[103]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Peperzak, “Judaism
and Philosophy in Levinas” , 127. <o:p></o:p></span></div>
</div>
<div id="edn104">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref104" name="_edn104" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[104]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Likutey Moharan
1:28 in Rebbe Nachman of Breslov, <i>Likutey
Moharan </i>Vol 4 (Lessons 22-32), (Jerusalem/NewYork: Breslov Research
Institute, 1993), 173-199.<o:p></o:p></span></div>
</div>
<div id="edn105">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref105" name="_edn105" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[105]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Peperzak,
“Judaism and Philosophy in Levinas” , 129. <o:p></o:p></span></div>
</div>
<div id="edn106">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref106" name="_edn106" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[106]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Levinas, <i>Beyond the Verse</i>, 148-163.<o:p></o:p></span></div>
</div>
<div id="edn107">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref107" name="_edn107" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[107]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Safran, <i>Wisdom of Kabbalah, </i>158-159.<o:p></o:p></span></div>
</div>
<div id="edn108">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref108" name="_edn108" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[108]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> The ‘Primal
Works’ are the Maaseh Bereshit (Works of Creation) described in Genesis 1.<o:p></o:p></span></div>
</div>
<div id="edn109">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref109" name="_edn109" title=""><span class="MsoEndnoteReference"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[109]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> Safran, <i>Wisdom of Kabbalah, </i>170-71.<o:p></o:p></span></div>
</div>
<div id="edn110">
<div class="MsoEndnoteText">
<a href="file:///F:/The%20Mystical%20Tango2.docx#_ednref110" name="_edn110" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-AU; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[110]</span></span><!--[endif]--></span></a> <span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Liesbeth
Korthals Altes, “A Theory of Ethical Reading” <i>Theology and Literature: Rethinking Reader Responsibility </i>(Palgrave
Macmillan; Gordonsville VA, USA, 2006), 17.<o:p></o:p></span></div>
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Apostles of Perpetual Adorationhttp://www.blogger.com/profile/00056776029260559524noreply@blogger.com0tag:blogger.com,1999:blog-4467535526253853305.post-54022247144478658892013-10-28T09:39:00.001-07:002015-04-13T19:28:04.738-07:00Ethical Transcendence and Hasidut: Towards a Practical Theology of Hebrew Catholic Spirituality<br />
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<span style="font-family: 'Times New Roman', serif; line-height: 200%;"><span style="font-size: large;">The famous Jewish
writer on Hasidism, Martin Buber, wrote: “Among all movements of the same kind,
certainly none has, as much as Hasidism, heralded the infinite <i>Ethos </i>of the <i>now</i>.”<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[1]</span><!--[endif]--></span></a> This
“infinite <i>Ethos</i> of the <i>now</i>” refers to the Hasidic way to
holiness in the ordinary activities of the ordinary believer in the here and
now. The French Jewish post –modernist philosophy and Talmudist, Emmanuel
Levinas, refers to “an original ethical event” in which theology and
sanctification would rendezvous and interact.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[2]</span><!--[endif]--></span></a>
Glenn Morrison a Catholic of Jewish
background uses this Levinasian concept of “ethical transcendence” in
developing his “Trinitarian praxis of Holiness” for Catholic theology.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[3]</span><!--[endif]--></span></a>
This essay will seek, through a form of Levinasian post-modernist <i>‘bricolage’,<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><b>[4]</b></span><!--[endif]--></span></a>
</i>a rendezvous of Levinas and Hasidut (the ethical teachings of Hasidism) for
a Hebrew Catholic “praxis of holiness”. This “praxis of holiness” is a
practical spirituality appropriate for those Hebrew Catholics (or Catholic
Jews) who desire to live out their election as Israelites in the Church in a
Jewish manner. <o:p></o:p></span></span></div>
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<span style="font-family: 'Times New Roman', serif; line-height: 200%;"><span style="font-size: large;"> The Catechism of the Catholic Church (CCC) states that
“the Old Covenant has never been revoked”.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[5]</span><!--[endif]--></span></a>
The United States Bishop’s Catechism until recently taught that the Mosaic
Covenant had eternal validity for the Jewish people: “Thus the covenant that God made with the
Jewish people through Moses remains eternally valid for them” [the Jewish
people].<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[6]</span><!--[endif]--></span></a>
Cardinal Leo Burke, the President of the
Apostolic Signatura (High Court of the Vatican), stated in an interview in 2010
to the Association of Hebrew Catholics: <o:p></o:p></span></span></div>
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<span style="font-size: large;"><span style="font-family: 'Times New Roman', serif; line-height: 200%;">...We
see this kind of understanding that certain observances are not contrary to the
faith. Circumcision is not a denial of the Catholic faith. A certain care about
eating some foods out of respect for others doesn’t deny your Catholic faith...</span><span style="line-height: 200%;"> </span><span style="font-family: 'Times New Roman', serif; line-height: 200%;">There should not be
anything in Jewish practice which is in itself a denial of the Catholic faith
because everything that our Lord revealed to His chosen people was in view of
the coming of the Messiah. So all of those rituals and practices understood properly
are going to be able to be carried out and practiced by Hebrew Catholics, once
again, with a fully Catholic faith...<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn7" name="_ftnref7" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[7]</span><!--[endif]--></span></a><o:p></o:p></span></span></div>
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<span style="font-family: 'Times New Roman', serif; line-height: 200%;"><span style="font-size: large;">The late Cardinal Jean
Marie Lustiger of Paris himself a Hebrew Catholic, who insisted on his
continuing Jewishness, wrote: <o:p></o:p></span></span></div>
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<span style="font-family: 'Times New Roman', serif; line-height: 200%;"><span style="font-size: large;">...the
Old Testament has not been “invalidated”...by the coming of the Messiah, but,
on the contrary, has been made accessible and open to Gentiles, who without
him, would not have had access to it... The Old Testament is not a propaedeutic
teaching, a literary preface, nor a collection of themes and symbols: it is a
true pathway, both necessary and relevant- relevant, not because of its
anecdotal connections, but by communion and obedience to God, the present
spiritual reality of entry in to the mystery of the Election...<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn8" name="_ftnref8" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[8]</span><!--[endif]--></span></a><o:p></o:p></span></span></div>
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<span style="font-family: 'Times New Roman', serif; line-height: 200%;"><span style="font-size: large;"> Buber considered Hasidism the latest and highest
development of Jewish mysticism and that it transformed the <i>Kabbalah</i> into <i>ethos</i>.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn9" name="_ftnref9" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[9]</span><!--[endif]--></span></a> Father
Lev Gillet a famous Russian Orthodox priest<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn10" name="_ftnref10" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[10]</span><!--[endif]--></span></a>
of the first half of the 20<sup>th</sup> century wrote about Hasidism as
important in developing a Jewish form of Christian spirituality.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn11" name="_ftnref11" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[11]</span><!--[endif]--></span></a>
He considered that the Hasidic concept of the mediation of the Tzadik (Rebbe)
between men and God to be one area of fruitful convergence.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn12" name="_ftnref12" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[12]</span><!--[endif]--></span></a>
Israel Koren writes that Buber’s
interpretation of Hasidic thought “represents an interesting meeting point
between the disciplines of Kabbalah and Hasidism and that of twentieth century
Jewish thought.”<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn13" name="_ftnref13" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[13]</span><!--[endif]--></span></a> An
authentically Hebrew Catholic spirituality relevant to our times would also
need to take this approach in a post-modernist or post-post modernist world. <o:p></o:p></span></span></div>
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<span style="font-family: 'Times New Roman', serif; line-height: 200%;"><span style="font-size: large;"> The concept of Tzadik and Messiah are crucial to any such
Hebrew Catholic theology and spirituality. Hasidism calls the Messiah the
Tzemach Tzadik (the Righteous Branch) based on Jeremiah 33:15 and Zechariah 6:
12. Gershom Scholem downplayed the messianic element in Hasidism however Mor
Altshuler believes that the messianic concept is central to Hasidism.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn14" name="_ftnref14" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[14]</span><!--[endif]--></span></a>
Altshuler states that the tradition of the Tzadik as Messiah did not begin with
with the Baal Shem Tov (the founder of modern Hasidism). <a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn15" name="_ftnref15" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[15]</span><!--[endif]--></span></a>
The soul of the Messiah in Kabbalah is associated with Adam Kadmon (the
Primordial Man). This Divine Man’s body parts are associated with the ten
Sefirot in Kabbalah which has at its source three sparkling lights.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn16" name="_ftnref16" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[16]</span><!--[endif]--></span></a>
In Hasidut these ten Sefirot (Attributes/ emanations)<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn17" name="_ftnref17" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[17]</span><!--[endif]--></span></a>
and three lights (alluded to in Genesis 1 as the ten sayings and the three fiats)
become associated with the thirteen aspects or qualities of Divine Mercy (alluded
to in Exodus 34:6-7). Rabbi Yitzach
Ginsburgh teaches: <o:p></o:p></span></span></div>
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<span style="font-size: large;"><span style="font-family: 'Times New Roman', serif; line-height: 200%;">...A</span><span style="font-family: 'Times New Roman', serif; line-height: 200%;">nother way of explaining the
differing emphases of Kabbalah and <i>Chassidut</i> is to say that
Kabbalah focuses on the "vessels" (<i>kelim</i>) of Creation
while <i>Chassidut</i> deals with the "lights" (<i>orot</i>)
that fill these vessels. This distinction is apparent even in the names
attached to these two mystical traditions: The word Kabbalah in Hebrew is
derived from the root <i>kabal</i>, "to serve as a receptacle or
vessel," while the word <i>Chassidut</i> is constructed from the
root <i>chesed</i>, "lovingkindness," an attribute often
referred to symbolically as the "light of day."...<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn18" name="_ftnref18" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[18]</span><!--[endif]--></span></a><o:p></o:p></span></span></div>
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<span style="font-family: 'Times New Roman', serif; line-height: 200%;"><span style="font-size: large;">These lights are
the inner lights or powers of the soul.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn19" name="_ftnref19" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[19]</span><!--[endif]--></span></a>
The ultimate soul is the Soul of the Messiah who is Adam Kadmon.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn20" name="_ftnref20" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[20]</span><!--[endif]--></span></a>
Every human is made in the image of this Adam Kadmon. The Rabbis link this
‘soul or spirit of the Messiah’ with the mention in Genesis 1 of the spirit of
Elohim hovering over the waters.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn21" name="_ftnref21" title="">[21]</a></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn21" name="_ftnref21" title=""><!--[endif]--></a></span><o:p></o:p></span></span></div>
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<span style="font-family: 'Times New Roman', serif; line-height: 200%;"><span style="font-size: large;"> The thirteen midot (qualities)of hasidut (lovingkindness or mercifulness) are
shiflut (lowliness), emet (truth), temimut (sincerity), bitachon (confidence/
boldness), rachamim (compassionate mercy), yirah (fear/ awe), ahavah (love), simchah
(joy), Bitul (humility/ total self negation), yichud (union), taanug
(pleasure), <i>ratzon</i> (will), <i>emunah</i> (faith/ trust).<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn22" name="_ftnref22" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[22]</span><!--[endif]--></span></a>
Through an ascent of these ethical qualities of service to the ‘other’ the
Hasid serves the ‘Other’ (Avodah Hashem/ the Work of God). This is a process of
Levinasian ‘ethical transcendence’ following the mystical path of the <i>reshimu</i> (trace or imprint)<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn23" name="_ftnref23" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[23]</span><!--[endif]--></span></a>
which leads to each Hasid (merciful one) becoming a tzadik (righteous one)
through union (<i>devekut</i>/ <i>yichud</i>) with the transcendent “Other”
who is encountered immanently in the ‘other’.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn24" name="_ftnref24" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[24]</span><!--[endif]--></span></a>
The lived-out manifestation of the Hasidic qualities (middot) leads to a life
of ‘tikun ha’kelali’ (universal reparation) and tikun ha olam (repair of the
world). This Hasidic life of merciful acts and deeds of reparation parallels
the concept of the Eucharistic life
mentioned by Morrison as part of his “trinitarian praxis of holiness”.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn25" name="_ftnref25" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[25]</span><!--[endif]--></span></a>
This “trinitarian praxis of holiness” is part of the process of divinisation
and doing the acts of everyday life while living in the Divine Will.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn26" name="_ftnref26" title="">[26]</a></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn26" name="_ftnref26" title=""><!--[endif]--></a></span><o:p></o:p></span></span></div>
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<span style="font-family: 'Times New Roman', serif; line-height: 200%;"><span style="font-size: large;"> Rabbi Aryeh Kaplan believed that Hasidut was the logical
extension of the Jewish mystical tradition of Kabbalah. Kabbalah brought man to
God, Hasidism brought God to man.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn27" name="_ftnref27" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[27]</span><!--[endif]--></span></a>
Kaplan writes: <o:p></o:p></span></span></div>
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<span style="font-family: 'Times New Roman', serif; line-height: 200%;"><span style="font-size: large;">...The
gateway to God is thus opened to everyone- even the lowliest of the low. All
that is asked is that a person truly desire God-with all his heart- and that he
do his very best to worship and serve Him. There is no place so degraded that
God cannot be found there, and no person so wicked that he does not have a
spark of Truth. All that one must do is grasp onto that spark, and he can climb
Jacob’s ladder to the loftiest heights...<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn28" name="_ftnref28" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[28]</span><!--[endif]--></span></a><o:p></o:p></span></span></div>
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<span style="font-family: 'Times New Roman', serif; line-height: 200%;"><span style="font-size: large;">The array of the
Sefirot (with its paralleling Midot) is ‘Jacob’s ladder’ in Jewish mysticism
and the New Testament hints that the person of the Messianic ‘Son of Man’ is ‘Jacob’s
ladder’.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn29" name="_ftnref29" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[29]</span><!--[endif]--></span></a>
This is a spiral (<i>lullim</i>) ladder (<i>sulam</i>) like the stairways in the Temple,
like the side-curls (payot) of the Hasid, and like the triple braids of the <i>challah</i> (Sabbath bread).<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn30" name="_ftnref30" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[30]</span><!--[endif]--></span></a> The Midrash Mekilta states "The Torah could only be given to Manna
eaters."<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn31" name="_ftnref31" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[31]</span><!--[endif]--></span></a> The
Melkilta states that the true interpreters of Torah are the manna eaters who
are linked to the heave-offering eaters (Terumah offering). The Terumah is the
dough-bread or challah offering.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn32" name="_ftnref32" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[32]</span><!--[endif]--></span></a>
Thus the concepts of the manna and challah are united as types of the
Eucharistic Bread. These both allude to the Eucharistic sacrifice and communion
of the New Covenant.<o:p></o:p></span></span></div>
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<span style="font-family: 'Times New Roman', serif; line-height: 200%;"><span style="font-size: large;"> Matthew 13:33 states “Another parable spake he unto them;
The kingdom of heaven is like unto leaven, which a woman took, and hid in three
measures of meal, till the whole was leavened.”<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn33" name="_ftnref33" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[33]</span><!--[endif]--></span></a>
We can give this parable a Levinasian and Morrisonian interpretation of
‘trinitarian praxis’. The three measures (portions) or braids represent the
three points of the Trinitarian praxis - eschatology, Eucharistic life and
ethical transcendence.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn34" name="_ftnref34" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[34]</span><!--[endif]--></span></a>
I would add that ethical transcendence is also the mystery of the Incarnation
and Annunciation in God’s thought in immemorial or primordial time of Genesis 1,
representing the Divine Blueprint. <o:p></o:p></span></span></div>
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<span style="font-family: 'Times New Roman', serif; line-height: 200%;"><span style="font-size: large;"> The first <i>sefirah</i>
on Jacob’s Ladder is <i>Malkhut </i>/ <i>Shekhinah</i> (Kingdom / Presence ) and one
enters the kingdom through the <i>midot </i>(quality
or measure) of <i>shiflut</i> (lowliness).
This is the lowliness of a Messiah who comes riding on a donkey<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn35" name="_ftnref35" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[35]</span><!--[endif]--></span></a>
and a lowly handmaid (<i>shifcha</i>).<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn36" name="_ftnref36" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[36]</span><!--[endif]--></span></a>
Hasidic Rebbe Levi Yitzchok teaches: <o:p></o:p></span></span></div>
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<span style="font-family: 'Times New Roman', serif; line-height: 200%;"><span style="font-size: large;">...For
this reason, the God revealed at the Red Sea was that of a young man [lad under
the age of puberty]. A young man does not have any hair, and God appeared
without any garments and not clothed in spiritual universes...This is alluded
to in the teaching , ‘A maidservant [<i>shifcha
</i>associated with Miriam] saw at the Red Sea what Ezekiel did not see in his
visions’...”.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn37" name="_ftnref37" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[37]</span><!--[endif]--></span></a><o:p></o:p></span></span></div>
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<span style="font-family: 'Times New Roman', serif; line-height: 200%;"><span style="font-size: large;">This lowliness is
especially associated by Hebrew Catholics with the lowliness of Our Lady in the
<i>Magnificat</i>.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn38" name="_ftnref38" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[38]</span><!--[endif]--></span></a>
This concept of <i>shiflut </i>could be
summed up as ‘humble thyself’.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn39" name="_ftnref39" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[39]</span><!--[endif]--></span></a>
<i>Shiflut</i>
also is the concepts of modesty, considerateness and sympathy.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn40" name="_ftnref40" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[40]</span><!--[endif]--></span></a>
The next step on the ladder is <i>emet</i>
(truth) via the path of <i>tav </i>(the way
of the cross) which could be summed up as ‘know thyself’. This is not just a
cerebral knowing of truth but an active truth. The final three letters of the immemorial
Creation account in Genesis 2:3 “<i>BarA
ElohiM la’asoT</i> “ (God created to do) spell out the Hebrew word for truth- <i>emet</i>. The Talmudic Sages believe this means we are called to be co-workers with God in the ‘doing’ (reparation/ <i>tikkun</i>) of His Creation.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn41" name="_ftnref41" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[41]</span><!--[endif]--></span></a>
This is associated with the <i>Tzadik </i>of
Truth (<i>tzadik emet</i>). This Tzadik is
also linked to the Hidden <i>Tzadik</i> of
Rebbe Nachman of Breslov’s teaching and stories, who is associated with the
concept of Joseph and Messiah son of Joseph.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn42" name="_ftnref42" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[42]</span><!--[endif]--></span></a>
This is the <i>Tzadik</i> who is granted the
power to decree that God’s promises to Israel would be realised and put into
action. <a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn43" name="_ftnref43" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[43]</span><!--[endif]--></span></a>
Everyone has the potential within their soul to be united to the Hidden <i>Tzadik</i> and participate in this work of
transforming potential into actuality. <o:p></o:p></span></span></div>
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<span style="font-family: 'Times New Roman', serif; line-height: 200%;"><span style="font-size: large;"> The third stage on this journey of the soul of the Hasid
is to the level of sincerity (<i>temimut</i>).
This is the level of the <i>Tam</i> (simple,
down-to earth person) who is also considered as ‘complete’.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn44" name="_ftnref44" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[44]</span><!--[endif]--></span></a>
<i>Temimut</i> has a Trinitarian application
of sincerity of will (a trace of the Father), sincerity of heart (a trace of
the Son) and a sincerity of action (a trace of the Spirit).<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn45" name="_ftnref45" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[45]</span><!--[endif]--></span></a> The Baal Shem Tov, Rebbe Nachman and Jacob
Frank all stressed their desire to be ‘<i>tam</i>’
or a simple Jew. The fourth stage of <i>Hasidut</i>
is <i>bitachon </i>which is having boldness
or confidence in asking God for what one or others need.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn46" name="_ftnref46" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[46]</span><!--[endif]--></span></a>
The fifth stage is <i>rachamim </i>(compassionate
mercy) in which one identifies with the life situation of the ‘other’ even
though he appears unworthy of that compassionate mercy. At the stage of <i>rachamim</i> one feels so much for the
‘other’ that he sees himself as an extension of the ‘other’.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn47" name="_ftnref47" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[47]</span><!--[endif]--></span></a>
This has a real Levinasian thrust to it.<o:p></o:p></span></span></div>
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<span style="font-family: 'Times New Roman', serif; line-height: 200%;"><span style="font-size: large;"> The next two stages are <i>yirah</i> (reverential fear or awe) and <i>ahavah</i> (love) that are like two wings of a bird.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn48" name="_ftnref48" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[48]</span><!--[endif]--></span></a>
These two <i>midot</i> together, lead to
compassionate mercy which is linked to the <i>sefirah
</i>of Beauty (<i>Tiferet</i>). The word <i>ahavah</i> (love) is thirteen in <i>gematria</i> and <i>ahavah</i> is linked to the <i>sefirah</i>
of <i>chesed </i>and the thirteen aspects of
Divine Mercy. <i>Simchah</i> (joy) is the eighth stage and one of
the major qualities that outsiders notice about the Hasidim, especially the Breslov
Hasidim. This joy is called <i>omek acharit </i>(depth of the future) which
is the joy of the world-to-come and can be linked to the concept of eschatology
in Morrison's “Trinitarian praxis of holiness”. This future or eschatological joy
manifests in the ‘now’ as Eucharistic life and leads one to healing of wounds
and hurts and their roots in the immemorial past of ethical transcendence. It a
sense this is where joy and melancholy rendezvous.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn49" name="_ftnref49" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[49]</span><!--[endif]--></span></a>
One medical study reported in 1990 19 cases of personality disorders among the
Breslov Hasidim. Of the 19 cases only one was born into a Breslov family, the
rest were adult converts, many who had served in the army. This study reveals
little, except that wherever there is spiritual life and loving acceptance of
those who are different, they will be drawn to that life and seek healing there.
<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn50" name="_ftnref50" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[50]</span><!--[endif]--></span></a>
Gillet states that the free, happy and cheerful disposition of the Hasidim remind
him of Franciscan joy.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn51" name="_ftnref51" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[51]</span><!--[endif]--></span></a>
The trust in Divine Providence and seeing all is for the best “good” in
Hasidism is also like the early Franciscan spirituality.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn52" name="_ftnref52" title="">[52]</a></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn52" name="_ftnref52" title=""><!--[endif]--></a></span><o:p></o:p></span></span></div>
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<span style="font-family: 'Times New Roman', serif; line-height: 200%;"><span style="font-size: large;"> The ninth level is called <i>Bitul</i> (self negation or selflessness) associated with the <i>Sefirah</i> of Wisdom (<i>Hokhmah</i>). There are two aspects to this higher humility of <i>Bitul</i>. <i>Bitul ha yesh</i> is the lower <i>Bitul</i>
in which one can work on surrendering their independent being or somethingness
(<i>yesh</i>). This may have a Levinasian
application.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn53" name="_ftnref53" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[53]</span><!--[endif]--></span></a> The
higher form of <i>bitul </i>is <i>bitul b’metziut</i> in which one is given
the gift to become “nothing’ and spiritually and mystically merged with all
Creation.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn54" name="_ftnref54" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[54]</span><!--[endif]--></span></a>
The tenth aspect of <i>Hasidut</i> is <i>Yichud</i> (union/ togetherness) which
Catholic mysticism calls the mystical betrothal or marriage. This is linked to
the Hidden <i>Sefirah</i> of <i>Da’at </i>(Knowledge of the Divine Will).<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn55" name="_ftnref55" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[55]</span><!--[endif]--></span></a>
Beyond this are the three sparkling lights (<i>tzach
tzachtzachot</i>) associated with <i>ta’anug</i>
(Divine Pleasure or Desire to Create), <i>ratzon</i>
(Divine Will to Create) and <i>emunah</i>
(Faith or Trust). This is another form of Trinitarian praxis. Ginsburgh links
the term Emunah to Man hu (literally Who is He) and Manna<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn56" name="_ftnref56" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[56]</span><!--[endif]--></span></a>
and for the Hebrew Catholic this gives the concept of <i>emunah</i> a Eucharistic focus.<o:p></o:p></span></span></div>
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<span style="font-family: 'Times New Roman', serif; line-height: 200%;"><span style="font-size: large;"> It is now time for
Hebrew Catholics to experiment with their own form of Hebrew Catholic
spirituality and theology that could include an Hasidic paradigm that would be
appropriate to a post-modernist generation,<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn57" name="_ftnref57" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[57]</span><!--[endif]--></span></a>
that could enrich the whole Church- both Jews and Gentiles. I consider the Breslov teachings of Rebbe
Nachman and his openness to others the best form of Hasidism for a start in
this endeavour but also drawing from other Hasidic and non-Hasidic strands of
Judaism, and from Catholic mysticism and spirituality. The Modern Orthodox
(Dati Leumi) under the inspiration of Rav Shagar has successfully used, through
a post modern lens, Rebbe Nachman and certain aspects of Hasidut and the
teachings of Rav Kook, for a new flowering of creativity in spirituality in the
areas of poetry, art and music.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn58" name="_ftnref58" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[58]</span><!--[endif]--></span></a>
This would be also an effective approach for Hebrew Catholic theology and
spirituality.<o:p></o:p></span></span></div>
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<span style="font-family: 'Times New Roman', serif; line-height: 200%;"><span style="font-size: large;"> There is much more detail needed in order to fully
understand <i>Hasidut</i> and the lifestyle
of the Hasidim in their numerous dynasties with their differing emphases. Along
with a Hasidic input, Levinas’ philosophical concepts, that have a Jewish
origin, could be a helpful philosophical source for the development of a Hebrew
Catholic theology and spirituality. Then with the development of Levinas’
concepts in Catholic theology by Morrison into a “Trinitarian praxis of
holiness”, united with the best of the phenomenological approach, could lead to
an exciting adventure in this development of a living and life-giving form of
Hebrew Catholic theology and spirituality. Hasidism and especially the concepts
of Breslov Hasidism have universal (catholic) appeal. This may help bring us to
that time when the mother-form of Catholic Faith<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn59" name="_ftnref59" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[59]</span><!--[endif]--></span></a>-
the church of the circumcision<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn60" name="_ftnref60" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[60]</span><!--[endif]--></span></a>-
will be returned to its ‘full’ glory and place of honour in the ‘fully’
universal Church (<i>Kehilla K’lali</i>).<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftn61" name="_ftnref61" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[61]</span><!--[endif]--></span></a>
This ‘fullness’ of a mystical ‘resurrection from the dead’ should lead to a new
flowering of creativity in art, music, poetry, science, dance and literature as
well as an outpouring of spiritual and mystical fire in tune with the earlier
Hasidic and Franciscan movements that will bring great joy to the ordinary
believer whether Jew or Gentile.<o:p></o:p></span></span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg29ZJ5bD25gYpyzP0SPg6HTrbnhlz2Gsrr-_04OaW8BUfDvNQV3sdZBsXgb_q6J9uH10BW0SxtEKgEGCkVL1J-ZBPfQfSPJbjGgJz5AnxJFDrEm5iVXE8BQQ7mPi6bebb6ORrlPaZe05Ix/s1600/heb+cath.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg29ZJ5bD25gYpyzP0SPg6HTrbnhlz2Gsrr-_04OaW8BUfDvNQV3sdZBsXgb_q6J9uH10BW0SxtEKgEGCkVL1J-ZBPfQfSPJbjGgJz5AnxJFDrEm5iVXE8BQQ7mPi6bebb6ORrlPaZe05Ix/s400/heb+cath.jpg" height="400" width="308" /></a></div>
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<span style="font-family: 'Times New Roman', serif; line-height: 200%;"><span style="font-size: large;"> </span></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[1]</span></span></span></a> Quoted in Lev Gillet, <i>Communion in the Messiah</i>, (Cambridge: James Clarke & co, 1942), 147.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[2]</span></span></span></a> Glenn Morrison, “A Theology of Alterity: Levinas, von Balthasar and Trinitarian Praxis” (Pittsburgh, Pennsylvania: Duquesne University Press, 2013), 212.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[3]</span></span></span></a> Morrison, “A Theology of Alterity: Levinas, von Balthasar and Trinitarian Praxis”, 211-212.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[4]</span></span></span></a> Liesbeth Korthals Altes, “A Theory of Ethical Reading” <i>Theology and Literature: Rethinking Reader Responsibility </i>(Palgrave Macmillan; Gordonsville VA, USA, 2006), 17.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[5]</span></span></span></a> CCC 121</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref6" name="_ftn6" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[6]</span></span></span></a> It was removed recently from the Catechism due to the confusion of some Catholics that it was promoting a “dual covenant”. The Bishop’s spokesman stressed that it was not being removed because it was theologically wrong but they had decided it needed more theological explanation than was appropriate in this kind of Catechism.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref7" name="_ftn7" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[7]</span></span></span></a> “An Interview With Archbishop Raymond L Burke” <i>The Hebrew Catholic </i>No. 88, (Winter 2010-2011), 34.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref8" name="_ftn8" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[8]</span></span></span></a> Cardinal Jean Marie Lustiger, <i>The Promise, </i>(USA:Erdmans Publishing, 2002), 72-3.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref9" name="_ftn9" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[9]</span></span></span></a> Gilya Gerda Schmidt, <i>Martin Buber's Formative Years: From German Culture to Jewish Renewal, 1897-1909</i> (Alabama: University of Alabama Press, 1995), 97.<o:p></o:p></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref10" name="_ftn10" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[10]</span></span></span></a> Father Gillet drew on the teachings of Paul Levertoff a former Hasidic Jew who became an Anglican priest and was one of the editors of the Socino “Zohar”..</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref11" name="_ftn11" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[11]</span></span></span></a> Gillet, <i>Communion in the Messiah</i>, 141-147.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref12" name="_ftn12" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[12]</span></span></span></a> Gillet, <i>Communion in the Messiah</i>, 147.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref13" name="_ftn13" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[13]</span></span></span></a> Israel Koren, <i>The Mystery of the Earth: Mysticism and Hasidism in the Thought of Martin Buber </i>(Boston: Brill Academic Publishers, 210), 189.<o:p></o:p></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref14" name="_ftn14" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[14]</span></span></span></a> Mor Altshuler, <i>Messianic Secret of Hasidim,</i> (Boston: Brill Academic Publishers, 2006), 3.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref15" name="_ftn15" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[15]</span></span></span></a> Altshuler, <i>Messianic Secret of Hasidim, </i>4.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref16" name="_ftn16" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[16]</span></span></span></a> St Faustina of the Divine Mercy revelations also speaks of these three lights within the Godhead and God’s attributes.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref17" name="_ftn17" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[17]</span></span></span></a> St Maximus the Confessor calls them energions or logoi. Blessed Raymond Lull also calls the Attributes logoi.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref18" name="_ftn18" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[18]</span></span></span></a> Rabbi Yitzach Ginsburgh, <i>Basics in Kabbalah: </i><i>The Powers of the Soul to Experience God, http://www.inner.org/powers/powers.htm</i></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref19" name="_ftn19" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[19]</span></span></span></a> Ginsburgh, <i>Basics in Kabbalah: </i><i>The Powers of the Soul to Experience God, http://www.inner.org/powers/powers.htm</i></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref20" name="_ftn20" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[20]</span></span></span></a> Rabbi Raphael Afilalo, <i>Kabbalah Dictionary: Translation and Explanation of the Kabbalah </i>(Kabbalah Editions; Quebec, 2005), 25,46-7.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref21" name="_ftn21" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[21]</span></span></span></a> Genesis Rabbah viii. 1.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref22" name="_ftn22" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[22]</span></span></span></a> Ginsburgh, <i>Basics in Kabbalah: </i><i>The Powers of the Soul to Experience God, http://www.inner.org/powers/powers.htm</i></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref23" name="_ftn23" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[23]</span></span></span></a> Morrison, “A Theology of Alterity: Levinas, von Balthasar and Trinitarian Praxis”, 212-217.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref24" name="_ftn24" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[24]</span></span></span></a> Ephraim Meir, “Judaism and Philosophy: Each other’s Other in Levinas” <i>Modern Judaism</i>, Vol. 30 #3 (Oxford University Press, October 2010), 357.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref25" name="_ftn25" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[25]</span></span></span></a> Morrison, “A Theology of Alterity: Levinas, von Balthasar and Trinitarian Praxis”, 226-7.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref26" name="_ftn26" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[26]</span></span></span></a> As found in the writings on Divine Will of the Servant of God Luisa Piccarreta.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref27" name="_ftn27" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[27]</span></span></span></a> Rabbi Aryeh Kaplan, <i>The Light Beyond: Adventures in Hasidic Thought, </i>(New York/Jeruslaem:Maznaim Publishing corporation, 1981), 2.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref28" name="_ftn28" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[28]</span></span></span></a> Kaplan, <i>The Light Beyond: Adventures in Hasidic Thought</i>, 3.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref29" name="_ftn29" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[29]</span></span></span></a> John 1:51</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref30" name="_ftn30" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[30]</span></span></span></a> Linked to the parable of the leaven discussed in the next paragraph.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref31" name="_ftn31" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[31]</span></span></span></a> Midrash Mekilta, Beshalach 17.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref32" name="_ftn32" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[32]</span></span></span></a> Rabbi C Chavel (translator), <i>Ramban Nachmanides: Commentary on the Torah</i>, Genesis (Brooklyn, NY: Shiloh Publishing House, 1999), 20-21.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref33" name="_ftn33" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[33]</span></span></span></a> KJV. Also found in Luke 13:21.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref34" name="_ftn34" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[34]</span></span></span></a> Morrison, “A Theology of Alterity: Levinas, von Balthasar and Trinitarian Praxis”, 210-54.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref35" name="_ftn35" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[35]</span></span></span></a> Sanhedrin 98a based on Zechariah 9:9 whee it states that the Messiah is a humble Tzadik</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref36" name="_ftn36" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[36]</span></span></span></a> Associated with Rachel. Miriam the sister of Moses and Our Lady.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref37" name="_ftn37" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[37]</span></span></span></a> Kaplan, <i>The Light Beyond: Adventures in Hasidic Thought</i>, 48.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref38" name="_ftn38" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[38]</span></span></span></a> Luke 1:46-55</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref39" name="_ftn39" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[39]</span></span></span></a> James 4:10 and Exodus 10:3</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref40" name="_ftn40" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[40]</span></span></span></a> Gillet, <i>Communion in the Messiah</i>, 143.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref41" name="_ftn41" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[41]</span></span></span></a> Ginsburgh, <i>Basics in Kabbalah: </i><i>The Powers of the Soul to Experience God,</i> http://www.inner.org/powers/powemet.htm</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref42" name="_ftn42" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[42]</span></span></span></a> Likutey Moharan 67</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref43" name="_ftn43" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[43]</span></span></span></a> Ginsburgh, <i>Basics in Kabbalah: </i><i>The Powers of the Soul to Experience God,</i> http://www.inner.org/powers/powemet.htm</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref44" name="_ftn44" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[44]</span></span></span></a> Ginsburgh, <i>Basics in Kabbalah: </i><i>The Powers of the Soul to Experience God, </i>http://www.inner.org/powers/powtemim.htm</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref45" name="_ftn45" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[45]</span></span></span></a> In Hebrew Temimut ha ratzon (sincerity of will), temimut ha lev (sincerity of heart) and temimut ha ma’asseh (sinceirtity of action).</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref46" name="_ftn46" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[46]</span></span></span></a> Ginsburgh, <i>Basics in Kabbalah: </i><i>The Powers of the Soul to Experience God,</i> http://www.inner.org/powers/powbitac.htm</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref47" name="_ftn47" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[47]</span></span></span></a> Ginsburgh, <i>Basics in Kabbalah: </i><i>The Powers of the Soul to Experience God,</i> http://www.inner.org/powers/powracha.htm</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref48" name="_ftn48" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[48]</span></span></span></a> Ginsburgh, <i>Basics in Kabbalah: </i><i>The Powers of the Soul to Experience God,</i> http://www.inner.org/powers/powyirah.htm</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref49" name="_ftn49" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[49]</span></span></span></a> Morrison, “A Theology of Alterity: Levinas, von Balthasar and Trinitarian Praxis”, 210-54.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref50" name="_ftn50" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[50]</span></span></span></a> “A very Narrow Bridge:Diagnosis and Management of Mental Illness among Bratslav Hasidim” <i>Psychotherapy: Theory, Research, Practice, Training</i>, Vol 27 (1), (Spring 1990), 124-131.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref51" name="_ftn51" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[51]</span></span></span></a> Gillet, <i>Communion in the Messiah</i>, 143.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref52" name="_ftn52" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[52]</span></span></span></a> Rabbi Ozer Bergman, <i>Where Earth and Heaven Kiss: A Guide to Rebbe Nachman’s Path of Mediation, </i>(Jerusalem/ New York:Breslov Research Institute, 2006), 188-189.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref53" name="_ftn53" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[53]</span></span></span></a> Morrison, “A Theology of Alterity: Levinas, von Balthasar and Trinitarian Praxis”, 36-37.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref54" name="_ftn54" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[54]</span></span></span></a> Ginsburgh, <i>Basics in Kabbalah: </i><i>The Powers of the Soul to Experience God,</i> http://www.inner.org/powers/powbitul.htm</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref55" name="_ftn55" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[55]</span></span></span></a> Ginsburgh, <i>Basics in Kabbalah: </i><i>The Powers of the Soul to Experience God,</i> http://www.inner.org/powers/powyichu.htm</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref56" name="_ftn56" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[56]</span></span></span></a> Ginsburgh, <i>Basics in Kabbalah: </i><i>The Powers of the Soul to Experience God,</i> http://www.inner.org/powers/powemuna.htm</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref57" name="_ftn57" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[57]</span></span></span></a> Alan Jotkowitz, “And Now The Child Will Ask: The Post Modern Theology of Rav Shagar” <i>Tradition</i> 45.2 (Summer, 2012), 51.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref58" name="_ftn58" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[58]</span></span></span></a> Jotkowitz, “And Now The Child Will Ask: The Post Modern Theology of Rav Shagar”, 61.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref59" name="_ftn59" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[59]</span></span></span></a> Louis Bouyer, <i>The Church of God: Body of Christ and Temple of the Spirit </i>(USA: Fransican Herald Press, 1982), 568.<o:p></o:p></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref60" name="_ftn60" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[60]</span></span></span></a> Lustiger, <i>The Promise</i>, 125.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Ethical%20Transcendence%20and%20Hasidut.docx#_ftnref61" name="_ftn61" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[61]</span></span></span></a> Romans 11</div>
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<span style="font-family: 'Times New Roman', serif; line-height: 200%;"><span style="font-size: large;"> </span></span><b style="line-height: 200%; text-align: center;"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;">Bibliography</span></b></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Bergman,
Ozer (Rabbi) <i>Where Earth and Heaven Kiss:
A Guide to Rebbe Nachman’s Path of Mediation,
</i>Jerusalem/ New York: Breslov Research Institute, 2006.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Breslov,
Rebbe Nachman of. <i>Likutey Moharan </i>Vol
8 (Lessons 64-72), Jerusalem/New York: Breslov
Research Institute, 2005.<o:p></o:p></span></div>
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C. (translator), <i>Ramban Nachmanides:
Commentary on the Torah</i>, Genesis Brooklyn,
NY: Shiloh Publishing House, 1999, 20-21. <o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Ginsburgh,
Yitzach (Rabbi). <i>Basics in Kabbalah:
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-bidi-font-weight: bold;">Jotkowitz, Alan. “And Now The Child Will Ask: The
Post Modern Theology of Rav Shagar” <i>Tradition</i> 45.2, Summer, 2012, 49-66.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Kaplan,
Aryeh (Rabbi). <i>The Light Beyond:
Adventures in Hasidic Thought, </i>New York / Jeruslaem:
Maznaim Publishing Corporation, 1981.<o:p></o:p></span></div>
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Israel. <i>The Mystery of the Earth: Mysticism and Hasidism in the Thought of Martin
Buber </i>(Boston: Brill Academic Publishers, 210),
189.<o:p></o:p></span></div>
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Ephraim. “Judaism and Philosophy: Each other’s Other in Levinas” <i>Modern Judaism</i>, Vol. 30 #3 Oxford University Press, October 2010.<o:p></o:p></span></div>
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Glenn. “A Theology of Alterity: Levinas, von Balthasar and Trinitarian Praxis” Pittsburgh, Pennsylvania: Duquesne University
Press, 2013. <o:p></o:p></span></div>
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Apostles of Perpetual Adorationhttp://www.blogger.com/profile/00056776029260559524noreply@blogger.com0tag:blogger.com,1999:blog-4467535526253853305.post-84208245295596570462013-10-24T09:37:00.003-07:002015-04-13T19:50:50.466-07:00The Lost Princess and the Master of Prayer: The Narratives of Rebbe Nachman from a Hebrew Catholic Perspective<br />
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<span style="background-color: white; font-family: Times, 'Times New Roman', serif; font-size: large; line-height: 36px;">Rebbe Nachman of Breslov is one of the most significant spiritual leaders and storytellers of Jewish Hasidism of the last 200 years. Anthony Kelly, an Australian theologian, speaks of the concept of ‘creative theological imaginings’<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn1" name="_ftnref1" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[1]</span></span></a> and Rebbe Nachman uses his ‘creative imaginings’ to clothe the deepest wisdom of Judaism and Jewish Kabbalistic Mysticism in stories or folktales that can speak to all people of the inner journeys of the heart.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn2" name="_ftnref2" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[2]</span></span></a> The name BReSLoV can be rearranged in Hebrew to be BaSaR LeV (heart of flesh). This essay will discuss the role of narrative and storytelling in the teachings of Rebbe Nachman of Breslov in regards to the concepts and stories of “The Lost Princess” and “The Master of Prayer”. These stories reflect Rebbe Nachman’s deep understanding of Jewish spiritual life focused on the concepts of the Hidden Tzadik (<i>tzadik nistar</i>) and the Tzadik of the Generation (<i>tzadik</i> <i>dor</i>) in the search for the “Lost Princess”. The Rebbe teaches that “people may be asleep all their lives, but through stories told by a true Tzadik, they can be awakened.”<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn3" name="_ftnref3" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[3]</span></span></a><o:p></o:p></span><br />
<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn3" name="_ftnref3" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="background-color: white; font-family: Times, 'Times New Roman', serif; font-size: large;"><br /></span></span></span></a></div>
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<span style="background-color: white; font-family: Times, 'Times New Roman', serif; font-size: large;"><span style="line-height: 36px;"> Andreas Mauz in his article “</span><a href="http://www.blogger.com/blogger.g?blogID=4467535526253853305" style="color: #4d469c; text-decoration: none;" target="_parent" title="Go to the first page of this chapter"><span style="color: black; line-height: 36px;">Theology and Narration: Reflections on the ‘Narrative Theology’ - Debate and Beyond</span></a><span style="line-height: 36px;">” discusses the role of argumentative theology and narrative theology. He believes each of them has its appropriate place in theological discussion and development. He writes that today the role of narrative is better appreciated in theological circles.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn4" name="_ftnref4" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="color: black;">[4]</span></span></span></a> Sandra Heinen and Roy Sommer write that, unlike in the recent past, today narrative is the vortex around which different disciplines circle coming into an ever closer proximity.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn5" name="_ftnref5" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="color: black;">[5]</span></span></span></a> Mauz also discusses the ideas of Johann Baptiste Metz. Metz is a Catholic theologian who writes from a positive perspective about narrative theology. Metz considers storytelling to be a Jewish strength and that after the Shoah theology is in need of a ‘Jewish corrective’. In this regard he also mentions the Hasidic tales of Martin Buber.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn6" name="_ftnref6" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="color: black;">[6]</span></span></span></a> Martin Buber retold the stories of both the Baal Shem Tov<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn7" name="_ftnref7" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="color: black;">[7]</span></span></span></a> and his great-grandson Rebbe Nachman of Breslov<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn8" name="_ftnref8" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="color: black;">[8]</span></span></span></a> opening up a new appreciation of Hasidism among secular academic scholarship.<o:p></o:p></span></span><br />
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<span style="background-color: white; font-family: Times, 'Times New Roman', serif; font-size: large;"><span style="line-height: 36px;"> </span><span style="line-height: 36px;">Liesbeth Korthals Altes in “A Theory of Ethical Reading” gives the whole concept of narrative a Levinasian focus on ‘ethical reading’. She writes of Levinas and other post-modernists writers providing a ‘poststructuralist <i>bricolage</i>’ to the concept of ‘ethical reading’.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn9" name="_ftnref9" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[9]</span></span></a> Rebbe Nachman draws from many diverse and different sources to come to a unified yet multi-layered meaning is a form of<span style="font-family: Times, 'Times New Roman', serif;"><i> </i></span><i>bricolage </i>and I would suggest that <i>likutey</i> could also be translated as <i>bricolage</i>. The main book of the mystical teachings of Rebbe Nachman of Breslov is called “<i>Likutey Moharan”</i>. <i>Likutey</i> means gleanings or collected sayings and MoHaRaN is an acronym for Morenu Ha Rav Nachman (Our teacher the Rebbe Nachman). Rebbe Nachman also uses a form of <i>bricolage</i> in forming his stories. They draw on the Bible, Talmud, Mussar, Kabbalah, Hasidut,<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn10" name="_ftnref10" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[10]</span></span></a> Romanticism<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn11" name="_ftnref11" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[11]</span></span></a>, philosophy, Frankism<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn12" name="_ftnref12" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[12]</span></span></a> and the folktales of his time.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn13" name="_ftnref13" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[13]</span></span></a> The tales of “The Lost Princess” and “The Master of Prayer” are both ‘quest narratives’<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn14" name="_ftnref14" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[14]</span></span></a> with similarities to the famous Arthurian and Eucharistic “Quests for the Holy Grail”.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn15" name="_ftnref15" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[15]</span></span></a> Rebbe Nachman himself stated before telling the story of “The Lost Princess”:<o:p></o:p></span></span></div>
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<span style="background-color: white; font-family: Times, 'Times New Roman', serif; font-size: large; line-height: 36px;"> ...Many hidden meanings and lofty concepts are contained in the stories the world tells. They are however deficient since they contain many omissions. They are also confused and are not told in correct sequence. What begins the story may be told at the end, and the like. Nevertheless the folk tales the world tells contain many lofty hidden mysteries...<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn16" name="_ftnref16" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[16]</span></span></a><o:p></o:p></span></div>
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<span style="background-color: white; font-family: Times, 'Times New Roman', serif; font-size: large; line-height: 36px;">Rodger Kamenetz’s in his book “Burnt Books: Rabbi Nachman of Bratslav and Franz Kafka” states that Rebbe Nachman (and Kafka) “believed deeply in the imagination, in the power of stories to waken the soul”.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn17" name="_ftnref17" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[17]</span></span></a> Others writers believe that Rebbe Nachman held a negative view on the imagination.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn18" name="_ftnref18" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[18]</span></span></a>However it is not the ‘creative imagination or mind’ that Rebbe Nachman is negative about but the ‘fantastical imagination’ which entertains sinful and sexual imaginings which he also calls the evil inclination<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn19" name="_ftnref19" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[19]</span></span></a>. He believes that the imagination is in need of purification and this purified imaginative faculty produces faith (emuna)<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn20" name="_ftnref20" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[20]</span></span></a>.<o:p></o:p></span><br />
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<span style="background-color: white; font-family: Times, 'Times New Roman', serif; font-size: large; line-height: 36px;"> Rebbe Nachman’s stories of “The Lost Princess” (told in 1806) and “The Master of Prayer” (told in 1810) are stories about the loss, quest and finding of the Lost Princess, whom many identify with ‘Emuna’ (Faith). The quest or journey allows for the purification that is needed for the final encounter with the lost Princess. Many Rabbis and other interpreters also associate the lost Princess with the “<i>Shekhinah</i>”.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn21" name="_ftnref21" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[21]</span></span></a> As <i>Shekhinah</i> she is also associated with<i> Devekut </i>(Cleaving/ Nearness ).<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn22" name="_ftnref22" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[22]</span></span></a> She is also associated with the Sabbath Queen, Bride,<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn23" name="_ftnref23" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[23]</span></span></a> <i>Matronita, </i>the Soul and <i>Kneset Yisrael</i> (Community or Lady of Israel). She is all of these and more. Others identify her mystically with the “beautiful foreign woman” of Deuteronomy 21:10-14.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn24" name="_ftnref24" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[24]</span></span></a> Both St Cyril of Jerusalem and the “Zohar” associate this ‘beautiful foreign woman’ (<i>Captiva Gentilis</i>) allegorically with the Exodus and Election of Israel.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn25" name="_ftnref25" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[25]</span></span></a> Rabbi Isaac Luria (the great Ari) states that she is “from the root of Israel, abducted into the captivity of the shells”. She could thus be associated with the daughter of Hokhmah (Wisdom as the male Abba) and Binah (Understanding or feminine wisdom as Imma) who becomes lost among the Gentiles (Greeks) as <i>Sophia</i> or <i>Philosophia </i>and who will one day be purified and restored to Israelite dignity. This would be a kind of mystical and philosophical marriage of Jerusalem and Athens as envisioned by Levinas<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn26" name="_ftnref26" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[26]</span></span></a> and others. <o:p></o:p></span><br />
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<span style="background-color: white; font-family: Times, 'Times New Roman', serif; font-size: large; line-height: 36px;"> A Hebrew Catholic perspective may see this woman as the Virgin Mary or the Church of the Gentiles as the created feminine <i>Sophia</i>. The tale of “The Lost Princess” is based on a Russian folktale called “The Enchanted Princess” according to Talberg.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn27" name="_ftnref27" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[27]</span></span></a> It is interesting that Jacob Frank’s (presumed?) daughter Eva Frank was said to be a Russian Princess. Some say she was an illegitimate daughter of the Empress Catherine II the Great and a Russian Prince.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn28" name="_ftnref28" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[28]</span></span></a> Others state that she was the illegitimate daughter of the Empress Elisabeth of Russia and her lover Prince Alexiey Rasumovsky.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn29" name="_ftnref29" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[29]</span></span></a> Yehuda Liebes states that many of the ideas and stories of Rebbe Nachman have their source in the teachings and stories of Jacob Frank.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn30" name="_ftnref30" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[30]</span></span></a> Rebbe Nachman’s famous story of the “Rooster Prince” is also found in Jacob Frank’s writings<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn31" name="_ftnref31" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[31]</span></span></a>in “The Words of the Lord” 143.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn32" name="_ftnref32" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[32]</span></span></a> <o:p></o:p></span><br />
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<span style="background-color: white; font-family: Times, 'Times New Roman', serif; font-size: large;"><span style="line-height: 36px;"> Liebes also states that the concept of the ‘lost virgin’ appears in both Frank and Rebbe Nachman. Thus the Russian folktale and Rebbe Nachman’s story of “The Lost Princess” may have as its origin Eva Frank as a Russian Princess, mixed with the Frankist devotion to the icon of Our Lady of Czestochowa- the Black Madonna or Dark Lady and Queen of Poland.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn33" name="_ftnref33" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[33]</span></span></a>Was the lost Princess originally the Lady of Czestochowa<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn34" name="_ftnref34" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[34]</span></span></a> who had been lost to the Jewish people but embraced by the Church of the Gentiles (Edom/ Rome)? Did the story of Eva Frank as the daughter of an Eastern Queen or Empress originate because Jacob Frank said she was the spiritual daughter of the Lady of Czestochowa? Eva Frank after the death of her father in 1791 was influenced in a negative way to return to Sabbatean practices and instead of devotion to the Holy Virgin of the icon of Czestochowa these Sabbatean Frankists replaced her with portraits or icons of Eva who they now called the “Holy Virgin”. It was after this that the secret Jewish Frankists (who had remained in the Jewish community) parted ways with Eva and Rebbe Nachman refers to her as Lilith and under the influence of Shabtai (Saturn/ Satan). Rebbe Nachman refers positively to Frank as the</span><span style="color: #333333; line-height: 36px;"> </span><span style="line-height: 36px;">"choice silver of the tongue of the Tzadik" (<i>keseF nivchaR leshoN tzadiK</i>)<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn35" name="_ftnref35" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[35]</span></span></a> from Proverbs 10:20. The last letters in Hebrew spell out the name Frank. <o:p></o:p></span></span><br />
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<span style="background-color: white; font-family: Times, 'Times New Roman', serif; font-size: large; line-height: 36px;"> The tale of “The Lost Princess” tells of the quest of a Viceroy seeking the Princess, after many adventures he finds her on a gold mountain in a pearl castle. Rabbi Aryeh Kaplan links this gold mountain to the golden Ark of the Covenant in the heavenly Holy of Holies.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn36" name="_ftnref36" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[36]</span></span></a> Kaplan also links the pearl castle to the Heavenly Holy of Holies as well as to the Talmudic reference to Abraham having a daughter and a pearl. He is also states that this pearl also represents Wisdom.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn37" name="_ftnref37" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[37]</span></span></a> Both Shimon ben Yohai (the traditional author of the Zohar)<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn38" name="_ftnref38" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[38]</span></span></a>and Jacob Frank<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn39" name="_ftnref39" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[39]</span></span></a> described the special light (charism/ gift) they had as a pearl. For the Hebrew Catholic the visual imagery is clear. The gold mount or mountain is the golden monstrance and the pearl is the round full-moon shaped Eucharistic host (that looks like a shining white pearl)- this is the Pearl of great price<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn40" name="_ftnref40" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[40]</span></span></a>. The mystics of the Zohar see the Shekhinah in the image of the full-moon. During the 17<sup>th</sup> and 18<sup>th</sup> centuries movements for Eucharistic Adoration were growing in Europe. The Frankists became a spiritual leaven for promoting such mystical and spiritual practices.<o:p></o:p></span><br />
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<span style="background-color: white; font-family: Times, 'Times New Roman', serif; font-size: large; line-height: 36px;"> According to the Breslov Chasidim just before the Messiah comes, the Jews will find the Lost Princess. Most commentators such as Rabbi Nathan the chief disciple of Rebbe Nachman associate the Lost Princess with the Shekhinah in Exile. Rabbi Shalom Arush however refers to her as the Sabbath Queen and as Emuna (Faith).<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn41" name="_ftnref41" style="color: #4d469c; text-decoration: none;" title=""><sup><sup>[41]</sup></sup></a> He has written two very practical books on attaining spiritual growth by a focus on Emuna (Faith). In his books “The Garden of Yearning: the Lost Princess” and “The Garden of Emuna: A Practical Guide to Life”<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn42" name="_ftnref42" style="color: #4d469c; text-decoration: none;" title=""><sup><sup>[42]</sup></sup></a> he emphasises how one should yearn or desire this level of faith. The Lost Princess is also associated with the coming Kingdom (<i>malkhut</i>).<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn43" name="_ftnref43" style="color: #4d469c; text-decoration: none;" title=""><sup><sup>[43]</sup></sup></a> This Lost Princess represents the highest level of total <i>Emuna</i>. Thus this Princess represents the highest level of Sanctity rooted in total <i>Emuna </i>of dwelling in Divine Will. <o:p></o:p></span><br />
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<span style="background-color: white; font-family: Times, 'Times New Roman', serif; font-size: large; line-height: 36px;"> Thus the Lost Princess can be read in different ways that are interconnected. The Lost Princess can represent the sanctity lost by Adam and Eve.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn44" name="_ftnref44" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[44]</span></span></a> This lost sanctity, associated with Shekhinah or Lost Princess in Exile, is that of living in the Divine Will on earth by faith (emuna).<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn45" name="_ftnref45" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[45]</span></span></a> The Lost Princess also represents that lost or fallen daughter of Adam and Eve who has by grace regained the gift of Living in Divine Will. Many Catholics associate this daughter with the servant of God Luisa Piccarreta. Israel is the one (the Viceroy in the tale) who seeks and desires reunion with this Lost Princess that he searches for throughout the ages. The way to receive this ancient but new sanctity is to desire it. The tale of “The Lost Princess” relates a form of immemorial history that alludes to <i>chronos</i> history of both the world and Israel as recorded in the Bible.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn46" name="_ftnref46" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[46]</span></span></a> Schwartz believes that the tale of “the Lost Princess” reflects the corporate Jewish experience through reliving the archetypal experiences alluded to in the text of the tale.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn47" name="_ftnref47" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[47]</span></span></a><o:p></o:p></span><br />
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<span style="background-color: white; font-family: Times, 'Times New Roman', serif; font-size: large; line-height: 36px;"> Rabbi Perets Aurebach in his article "In the Wilderness" discusses the story of “The Lost Princess” in regards to the spiritual journey or quest of the soul.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn48" name="_ftnref48" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[48]</span></span></a> He, unknowingly perhaps, links this journey to a concept of Trinitarian praxis.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn49" name="_ftnref49" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[49]</span></span></a> He alludes to the mystical and kabbalistic understanding of the three boxes that make up the Ark of the Covenant as the three Heads of the Divine Will (Keter/ Ratzon). The outer gold box represents the Ancient of Days (Atik Yomim/ Holy Spirit) who is accessed through the concept of delighting (ta’anug) in the Lord in charismatic praise associated with the ‘field’ or ‘orchard’. The wooden inner box called gulgalta (skull) represents the Long or Patient Face (Arich Anpin/ Son) who is accessed through secluded prayer (hitbodedut) of yearning or desiring the Divine Will (ratzon) hidden by the trees of the forest. The innermost gold box represents the Unknowable Head (RaDLA/ the Father) who is accessed through total self nullification (bitul) through the wilderness or wasteland that is the dark night of the soul. Rabbi Aurebach writes: <o:p></o:p></span></div>
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<span style="background-color: white; font-family: Times, 'Times New Roman', serif; font-size: large;"><span style="line-height: 36px;">...In Rabbi Nachman’s story, “The Lost Princess,” the Viceroy follows a side-path through forests, fields, and wildernesses in search of the Lost Princess. Tefilah (prayer) is a quest of searching for the Shechinah (Divine Presence), which represents the sefirah of Malchut (“Kingship”). It catapults the soul to Keter (“Crown”), the ultimate source of Malchut. “Triple-header.” Keter expresses through three heads: RaD”LA (“Unknowable Head”), Atik (“Primordial One”), and Arich Anpin (“Vast Countenance”). Arich, from which arises our deepest feeling of yearning, is called the “root of the emanated.” One connects to it through yearning – through “tree-hitbodedut” in the forest. Atik, which is the root of delight (oneg), is the “end of the Supernal Emanator.” One links to it through meditation in the delightful “field of holy apples” (another symbol for the sefirah of Malchut/Kingship). RaD”LA, which is related to bitul, remains aloof. One accesses it through hitbodedut in the wilderness–the place of complete ego-nullification....<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn50" name="_ftnref50" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[50]</span></span></a></span><span style="line-height: 36px;"><o:p></o:p></span></span></div>
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<span style="background-color: white; font-family: Times, 'Times New Roman', serif; font-size: large; line-height: 36px;"> In the tale of “The Master of Prayer” it speaks of a male Child of the Lost Princess. Rabbi Kaplan states that the Child represents “<i>Malkhut</i>” (kingdom/ Kingship) which like <i>Shekhinah </i>is represented by the moon. He also associates the Child with <i>chesed</i> (loving kindness or mercy).<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn51" name="_ftnref51" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[51]</span></span></a> This Child is the Hidden Tzadik (<i>Tzadik nistar</i>) that Rebbe Nachman mentions in his “<i>Likutey Moharan”</i> and the Master of Prayer is the <i>Tzadik</i> of the Generation (<i>Tzadik dor</i>). It is clear that Rebbe Nachman saw himself as a Master of Prayer as the <i>Tzadik</i> or Rebbe of the Generation. Some Breslovers see Rebbe Nachman as also the Hidden <i>Tzadik</i> but Rebbe Nachman himself associated the Hidden <i>Tzadik</i> with the concept of Joseph.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn52" name="_ftnref52" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[52]</span></span></a> Rebbe Nachman is pointing to the Holy Child associated with the sons of Joseph (as fish / <i>nuna</i>) in the “<i>Zohar”</i>.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn53" name="_ftnref53" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[53]</span></span></a><o:p></o:p></span><br />
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<span style="background-color: white; font-family: Times, 'Times New Roman', serif; font-size: large; line-height: 36px;"> The Master of Prayer is a singer of songs and a teller of tales that reach people at every level of their spiritual development. He shares in the spirit (charism) of the Hidden Messiah son of Joseph while not being that Messiah himself.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn54" name="_ftnref54" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[54]</span></span></a> “The Master of Prayer” begins:<o:p></o:p></span></div>
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<span style="background-color: white; font-family: Times, 'Times New Roman', serif; font-size: large; line-height: 36px;">Once there was a master of prayer. He was constantly engaged in prayer, and in singing sons and praises to God. He lived away from civilisation. However he would visit inhabited areas on a regular basis. When he came he would spend time with the people, usually those of low status, such as the poor. He would have heart to heart discussions with them, speaking about the goal in life. He would explain that the only true goal was to serve God all the days of one’s life, spending one’s days praying to God and singing His praise...He would speak to an individual at great length, motivating him, so that his words entered the other’s heart, and the individual would agree to join him. As soon as a person agreed with him, he would take him and bring him to his place away from civilisation. For this purpose the Master of Prayer had chosen for himself a place far from civilisation. There was a river flowing there, as well as fruit trees, whose fruit he and his followers would eat. He was not at all concerned about clothing...Whenever people wanted to join him, he would take them to his place...where their only activities would be praying, singing praise to God, confession, fasting, self-mortification, repentance and similar occupations. He would give them books of prayers, songs, praises, and confessions...<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn55" name="_ftnref55" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[55]</span></span></a><o:p></o:p></span></div>
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<span style="background-color: white; font-family: Times, 'Times New Roman', serif; font-size: large; line-height: 36px;">This Master of Prayer would also select those from among his followers who were leaders and he would send them forth on missions to also preach and teach the goal of life to those trapped in materialism and idolatry.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn56" name="_ftnref56" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[56]</span></span></a> Rebbe Nachman saw himself as a Master of Prayer who is the <i>Tzadik</i> of the generation. Every true <i>Tzadik</i> of the generation is not recognised (except by his few followers) in his generation. He is ridiculed and doubted by his generation and only recognised after his death.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn57" name="_ftnref57" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[57]</span></span></a> However Rebbe Nachman did not fully see himself as the Master of Prayer in the story. Schwartz also believes that in the tale of “The Lost Princess” the viceroy represent the <i>Tzadik</i> of the generation who brings together the mystical union of the Messiah and the <i>Shekhinah</i>.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn58" name="_ftnref58" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[58]</span></span></a> He also notes that the Messiah and the <i>Shekhinah </i>in these tales are both in Exile. Is it the role of the Jewish <i>Tzadik</i> to restore the Messiah and the <i>Shekhinah</i> to Israel? <o:p></o:p></span><br />
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<span style="background-color: white; font-family: Times, 'Times New Roman', serif; font-size: large; line-height: 36px;"> The whole concept of the mystical “Hand” with five fingers<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn59" name="_ftnref59" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[59]</span></span></a> in the tale alludes to the “Hand of Miriam” or <i>Hamsa </i>and the icon of the Virgin at Czestochowa. The Mighty Warrior in the tale refers to the concepts of Joseph<span style="font-family: Times, 'Times New Roman', serif;"> </span>and <i>Yesod</i> (Foundation) according to Rabbi Aryeh Kaplan.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn60" name="_ftnref60" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[60]</span></span></a> Does this Mighty Warrior represent the Czar of all the Russias as the Josephite anointed one (mashiach) of Ephraim who is also called the Anointed for War? There are historical records that part of Rebbe Nachman’s secret teachings about the coming of the Messiah, that he spoke about the Messiah and Russia and what would come to pass in the future.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn61" name="_ftnref61" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[61]</span></span></a><o:p></o:p></span><br />
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<span style="background-color: white; font-family: Times, 'Times New Roman', serif; font-size: large; line-height: 36px;"> “The Master of Prayer” tale tells us that the Master of Prayer would disguise himself and appear as a merchant or a pauper. When his disguise was discovered he fled.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn62" name="_ftnref62" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[62]</span></span></a> Was the original model for the Master of Prayer Jacob Frank and his successor and grandson –in-law Reb Sender of Shekhlov (also known as Benjamin Broide, Ephraim Brody and Alexander Margoliot)? Reb Sender was the <i>Tzadik </i>of the hidden Frankists who remained in the Jewish communities? Rebbe Sender (as Rabbi Ephraim of Brody) was the father-in-law of Rebbe Nachman. People, from his time and after, accused Rebbe Nachman of being a Sabbatean and a Frankist. These people have misunderstood and slandered Jacob Frank and the early Frankists (Zoharists) and thus seek to discredit Rebbe Nachman and his teachings as well. I indeed believe Rebbe Nachman of Breslov was a secret Frankist who abhorred the Sabbatean heresy and was concerned in making reparation (tikkun) for their sexual perversion of Jewish mysticism. <o:p></o:p></span><br />
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<span style="background-color: white; font-family: Times, 'Times New Roman', serif; font-size: large; line-height: 36px;"> Rebbe Nachman knew that his Jewish flock were not ready for the deeper teachings or the reunion of Jews and Christians so he chose to hide his teachings in the form of stories and mystical narratives which people of different levels of understanding could access. He had seen the failure of those Frankists who had openly embraced baptism and Catholicism to preserve the Jewish inheritance, and was horrified with Eva Frank and her followers who relapsed into Sabbatean heresy. Judaism teaches that every word and phrase of Scripture has 70 faces and Rebbe Nachman’s stories and writings also share in this multi-faceted approach. Rebbe Nachman has allowed me to grow into a deeper spiritual person and to integrate my Jewish and Catholic sides in a way that at first seemed impossible. This internal integration means that I automatically think as a Hebrew Catholic and have developed my own kind of Hebrew Catholic Breslov spirituality. These two tales of “The Lost Princess” and “The Master of Prayer” have made a deep impression on my soul and I have only touched lightly on their meanings in this essay. Each time one reads his stories, new insights of Torah are created that enrich ones internal spiritual life. “The Master of Prayer” concludes with the hope of all souls:<o:p></o:p></span></div>
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<span style="background-color: white; font-family: Times, 'Times New Roman', serif; font-size: large; line-height: 36px;">...The Mighty Warrior then sent for the Master of Prayer, who gave them a means of repentance and rectification, and thus purified them. The King ruled over the entire world. The whole world returned to God and occupied itself only with Torah, prayer, repentance and good deeds. Amen May this be His Will. Blessed be God forever. Amen and Amen...<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftn63" name="_ftnref63" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[63]</span></span></a><o:p></o:p></span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref1" name="_ftn1" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[1]</span></span></span></a> Anthony Kelly, <i>Eschatology and Hope, </i>(New York: Orbis Books,2006), 185.<i><o:p></o:p></i></span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref2" name="_ftn2" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[2]</span></span></span></a> Likutey Moharan Vol. VII 60:6</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref3" name="_ftn3" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[3]</span></span></span></a> Rabbi Aryeh Kaplan, <i>The Lost Princess and Other Kabbalistic Tales of Rebbe Nachman of Breslov, </i>(Jerusalem/New York: Breslov Research Institute, 2005), xxi.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref4" name="_ftn4" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[4]</span></span></span></a> Sandra Heinen (editor) and Roy Sommer (editor), <i>Narratologia: Narratology in the Age of Cross-Disciplinary Narrative Research </i>(Walter de Gruyter; Berlin, 2009), 275-278.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref5" name="_ftn5" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[5]</span></span></span></a> Heinen (editor) and Sommer (editor), <i>Narratologia: Narratology in the Age of Cross-Disciplinary Narrative Research, </i>1.<i></i></span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref6" name="_ftn6" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[6]</span></span></span></a> Heinen (editor) and Sommer (editor), <i>Narratologia: Narratology in the Age of Cross-Disciplinary Narrative Research, </i>266.<i></i></span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref7" name="_ftn7" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[7]</span></span></span></a> see Martin Buber, <i>Tales of the Hasidim, </i>(New York: Schocken Books, 1947).</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref8" name="_ftn8" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[8]</span></span></span></a> see Martin Buber, <i>Tales of Rabbi Nachman</i>, (New Jersey: Humanities Press International, 1988).</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref9" name="_ftn9" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[9]</span></span></span></a> Gaye Williams Ortiz (editor) and Clara A.B. Joseph (editor), <i>Theology and Literature: Rethinking Reader Responsibility </i>(Palgrave Macmillan; Gordonsville VA, USA, 2006), 17.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref10" name="_ftn10" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[10]</span></span></span></a> Kaplan, <i>The Lost Princess and Other Kabbalistic Tales of Rebbe Nachman of Breslov,</i> xvii.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref11" name="_ftn11" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[11]</span></span></span></a> Chanani Haran Smith, <i>Tuning the Soul; Music as a Spiritual Process in the Teachings of Rabbi Nahman of Bratzlav </i>IJS Studies in Judaica Volume 10 (Boston: Brill Academic Publishers, 2009), 59.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref12" name="_ftn12" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[12]</span></span></span></a> Yehuda Liebes, <i>Studies in Jewish Myth and Jewish Messianism </i>(Albany: State University of New York Press, 1993), 148-50.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref13" name="_ftn13" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[13]</span></span></span></a> Howard Schwartz, “The Quest for the Lost Princess: Transition and Change in Jewish Lore”, <i>Judaism </i>43.3 (Summer 1994), 242.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref14" name="_ftn14" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[14]</span></span></span></a> Schwartz, “The Quest for the Lost Princess: Transition and Change in Jewish Lore”, 242.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref15" name="_ftn15" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[15]</span></span></span></a> Dr. Julian Ungar-Sargon, <i>The Absent Seventh Beggar: Rabbi Nachman’s Final Parable</i>, <http://jyungar.com/theological-essays/>.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref16" name="_ftn16" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[16]</span></span></span></a> Eli Talberg, <i>Tikun ha-Brit: View of the Torah on Sexual Development of a Man <</i>http://algart.net/en/tikkun_ha_berit/tikun_ha_brit.html#relig_2></span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref17" name="_ftn17" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[17]</span></span></span></a> D.G. Myers, “Don’t Eat that Lotus” <i>Commentary </i>131.2 (Feb 2011), 69.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref18" name="_ftn18" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[18]</span></span></span></a> Smith, <i>Tuning the Soul; Music as a Spiritual Process in the Teachings of Rabbi Nahman of Bratzlav, </i>55.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref19" name="_ftn19" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[19]</span></span></span></a> Zvi Mark, <i>Mysticism and Madness: The Religious Thought of Rabbi Nachman of Bratslav </i>(London/ New York: Continuum, 2009), 12.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref20" name="_ftn20" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[20]</span></span></span></a> Mark, <i>Mysticism and Madness: The Religious Thought of Rabbi Nachman of Bratslav, </i>8.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref21" name="_ftn21" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[21]</span></span></span></a> Schwartz, “The Quest for the Lost Princess: Transition and Change in Jewish Lore”, 242.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref22" name="_ftn22" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[22]</span></span></span></a> Talberg, <i>Tikun ha-Brit: View of the Torah on Sexual Development of a Man <</i>http://algart.net/en/tikkun_ha_berit/tikun_ha_brit.html#relig_2></span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref23" name="_ftn23" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[23]</span></span></span></a> Schwartz, “The Quest for the Lost Princess: Transition and Change in Jewish Lore”, 242.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref24" name="_ftn24" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[24]</span></span></span></a> Casten L Wilke, “The Soul is a Foreign Woman: Otherness and Psychological Allegory from the</span></div>
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<span style="background-color: white;"> Zohar to Hasidism” <i>The Bible and its World, Rabbinic Literature and Jewish Law, and Jewish Thought </i>Volume 1 (Jerusalem: World Union of Jewish Studies, 2008), 129-130.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref25" name="_ftn25" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[25]</span></span></span></a> Wilke, “The Soul is a Foreign Woman: Otherness and Psychological Allegory from the</span></div>
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<span style="background-color: white;"> Zohar to Hasidism”, 132, 134.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref26" name="_ftn26" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[26]</span></span></span></a> see Ephraim Meir, <i>Levinas’s Jewish Thought: Between Jerusalem and Athens </i>(Jerusalem: The Hebrew University Magnes Press, 2008).</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref27" name="_ftn27" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[27]</span></span></span></a> Talberg, <i>Tikun ha-Brit: View of the Torah on Sexual Development of a Man <</i>http://algart.net/en/tikkun_ha_berit/tikun_ha_brit.html#relig_2></span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref28" name="_ftn28" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[28]</span></span></span></a> Rachel Elior, <i>Encyclopaedia Judaica </i>Frank, Eva (The Gale Group, 2008).<o:p></o:p></span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref29" name="_ftn29" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[29]</span></span></span></a> Pawel Maciejko, <i>The Mixed Multitude: Jacob Frank and the Frankist Movement, 1755-1816, </i>(Philadelphia: University of Pennsylvania Press, 2011), 237.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref30" name="_ftn30" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[30]</span></span></span></a> Liebes, <i>Studies in Jewish Myth and Jewish Messianism</i>, 148-50.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref31" name="_ftn31" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[31]</span></span></span></a> This collection must be read with discernment as some of it is authentically from Jacob Frank and other parts additions by the Prague Sabbateans (who later joined Eva Frank) posing as Frank.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref32" name="_ftn32" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[32]</span></span></span></a> Liebes, <i>Studies in Jewish Myth and Jewish Messianism, </i>149.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref33" name="_ftn33" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[33]</span></span></span></a> Maciejko, <i>The Mixed Multitude: Jacob Frank and the Frankist Movement, 1755-1816, </i>169.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref34" name="_ftn34" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[34]</span></span></span></a> Legends states that this icon was painted by St Luke himself.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref35" name="_ftn35" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[35]</span></span></span></a> Likutey Moharan 29:11</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref36" name="_ftn36" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[36]</span></span></span></a> Kaplan, <i>The Lost Princess and Other Kabbalistic Tales of Rebbe Nachman of Breslov,</i> 17.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref37" name="_ftn37" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[37]</span></span></span></a> Kaplan, <i>The Lost Princess and Other Kabbalistic Tales of Rebbe Nachman of Breslov,</i> 18.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref38" name="_ftn38" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[38]</span></span></span></a> Zohar 1:11b</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref39" name="_ftn39" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[39]</span></span></span></a> “Words of the Lord” 151 and 245. Lenowitz, Harris. <i>The Collection of the Words of the Lord (</i>USA: University of Utah, 2004).</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref40" name="_ftn40" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[40]</span></span></span></a> Matthew 13: 45-46</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref41" name="_ftn41" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[41]</span></span></span></a> Rabbi Shalom Arush, <i>The Garden of Yearning: the Lost Princess</i>, (Israel: Munah Outreach, 2007), 24.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref42" name="_ftn42" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[42]</span></span></span></a> Rabbi Shalom Arush, <i>The Garden of Emuna: A Practical Guide to Life, </i>(Israel: Munah Outreach,2007).</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref43" name="_ftn43" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[43]</span></span></span></a> Arush, <i>The Garden of Yearning: the Lost Princess</i>, 23.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref44" name="_ftn44" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[44]</span></span></span></a> Schwartz, “The Quest for the Lost Princess: Transition and Change in Jewish Lore”, 244.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref45" name="_ftn45" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[45]</span></span></span></a> Rabbi Ozer Bergman, <i>Where Earth and Heaven Kiss:A Guide to Rebbe Nachman’s Path of Mediation, </i>(Jerusalem/ New York:Breslov Research Institute, 2006), 188-189.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref46" name="_ftn46" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[46]</span></span></span></a> Schwartz, “The Quest for the Lost Princess: Transition and Change in Jewish Lore”, 244.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref47" name="_ftn47" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[47]</span></span></span></a> Schwartz, “The Quest for the Lost Princess: Transition and Change in Jewish Lore”, 244.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref48" name="_ftn48" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[48]</span></span></span></a> Rabbi Perets Aurebach, <i>In the Wilderness, <</i>http://asimplejew.blogspot.com.au/2009/09/guest-posting-by-rabbi-perets-auerbach.html></span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref49" name="_ftn49" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[49]</span></span></span></a> Glenn Morrison, <i>A Theology of Alterity: Levinas, von Balthasar and Trinitarian Praxis </i>(Pittsburg: Duquesne University Press, 2013), 3.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref50" name="_ftn50" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[50]</span></span></span></a> Aurebach, <i>In the Wilderness, <</i>http://asimplejew.blogspot.com.au/2009/09/guest-posting-by-rabbi-perets-auerbach.html></span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref51" name="_ftn51" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[51]</span></span></span></a> Kaplan, <i>The Lost Princess and Other Kabbalistic Tales of Rebbe Nachman of Breslov,</i> 278.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref52" name="_ftn52" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[52]</span></span></span></a> Likutey Moharan 67.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref53" name="_ftn53" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[53]</span></span></span></a> Daniel Chanan Matt (translator), <i>Zohar: The Book of Enlightenment,</i> (New Jersey: Paulist Press, 1983), 174.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref54" name="_ftn54" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[54]</span></span></span></a> Rabbi Chaim Kramer, <i>Mashiach: Who? What? Why? How? Where? And When?, </i>(Jerusalem/New York: Breslov Research Institute, 1994), 26-28.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref55" name="_ftn55" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[55]</span></span></span></a> Kaplan, <i>The Lost Princess and Other Kabbalistic Tales of Rebbe Nachman of Breslov,</i> 247-250.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref56" name="_ftn56" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[56]</span></span></span></a> Kaplan, <i>The Lost Princess and Other Kabbalistic Tales of Rebbe Nachman of Breslov,</i> 250.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref57" name="_ftn57" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[57]</span></span></span></a> Rabbi Chaim Kramer, <i>Crossing the Narrow Bridge: A Practical Guide to Rebbe Nachman’s Teachings, </i>(Jerusalem/ New York: Breslov Research Institute, 1989),<i> </i>348-352.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref58" name="_ftn58" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[58]</span></span></span></a> Schwartz, “The Quest for the Lost Princess: Transition and Change in Jewish Lore”, 246.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref59" name="_ftn59" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[59]</span></span></span></a> Kaplan, <i>The Lost Princess and Other Kabbalistic Tales of Rebbe Nachman of Breslov,</i> 266-271.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref60" name="_ftn60" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[60]</span></span></span></a> Kaplan, <i>The Lost Princess and Other Kabbalistic Tales of Rebbe Nachman of Breslov,</i> 261.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref61" name="_ftn61" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[61]</span></span></span></a> Zvi Mark, <i>The Scroll of the Secrets: The Hidden Messianic Vision of R. Nachman of Breslav</i>, (Brighton MA: Academic Studies Press, 2010), 28-30.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref62" name="_ftn62" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[62]</span></span></span></a> Kaplan, <i>The Lost Princess and Other Kabbalistic Tales of Rebbe Nachman of Breslov,</i> 261.</span></div>
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<span style="background-color: white;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Reb%20Nachman%20narrative%20essay.docx#_ftnref63" name="_ftn63" style="color: #4d469c; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[63]</span></span></span></a> Kaplan, <i>The Lost Princess and Other Kabbalistic Tales of Rebbe Nachman of Breslov,</i> 317.</span></div>
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<b><span style="background-color: white; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 32px;">Bibliography</span></b></div>
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<span style="background-color: white; font-family: 'Times New Roman', serif; font-size: 12pt;">Arush, Shalom. <i>The Garden of Emuna: A Practical Guide to Life, </i>Israel: Munah Outreach,2007.<o:p></o:p></span></div>
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Apostles of Perpetual Adorationhttp://www.blogger.com/profile/00056776029260559524noreply@blogger.com0tag:blogger.com,1999:blog-4467535526253853305.post-6829141817899101712013-10-24T09:32:00.001-07:002013-11-07T07:03:00.355-08:00The Church as Sophia<br />
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"><span style="line-height: 200%;">“Beauty would save the
world...</span><i><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; color: #222222; line-height: 200%;"> </span></i><span lang="EN-GB" style="line-height: 200%;">What kind of beauty would save the world?<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[1]</span></span><!--[endif]--></span></a>...
(While gazing at a portrait of a beautiful woman)<i> </i></span><span lang="EN-GB" style="background-color: white; background-position: initial initial; background-repeat: initial initial; color: #222222; line-height: 200%;"> </span><span lang="EN-GB" style="line-height: 200%;">Ah, should there be
kindness in her, everything would be saved!”<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[2]</span></span><!--[endif]--></span></a>
- these lines drawn from Dostoevsky’s novel “The Idiot” reflect a Russian
iconism in literature.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[3]</span></span><!--[endif]--></span></a>
The linking of beauty, woman, icon (portrait) and salvation (redemption) with
kindness (goodness/ mercy/ compassion) resonates with the soul of the Russian and
Slavic peoples which is embodied in their Trinitarian Sophiology, that
manifests as Holy Mother Church as its inner face and Holy Mother Russia<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[4]</span></span><!--[endif]--></span></a>
as its outer face. This essay will
discuss the concept of the Church as a manifestation of the feminine <i>Sophia </i>(Wisdom)
with special emphasis on the sophiological understandings of the Russian
Orthodox writers and theologians with a post-modernist Levinasian ‘twist’<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[5]</span></span><!--[endif]--></span></a>.
<o:p></o:p></span></span></div>
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<span lang="EN-GB" style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;"> Elena
Volkova in her discussion of “literature as icon” relates the memorial
historical/ legendary narrative that reveals this iconic dimension of the
Russian soul. This is the famous story of the conversion of the Slavic Rus to
the Greek Orthodox form of Christianity. They are touched and converted by the
beauty and the felt presence of God in the Divine Liturgy of the Eucharist.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[6]</span></span><!--[endif]--></span></a> The Russian thinkers feel that this beauty
and felt presence of the Divine is beyond human words so they try to express
the inexpressible through art in the form of the painted religious icon or
portrait.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn7" name="_ftnref7" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[7]</span></span><!--[endif]--></span></a>
Using the post –modernist ideas of the French Jewish philosopher Levinas in
regards to immemorial past (or time) and ethical transcendence<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn8" name="_ftnref8" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[8]</span></span><!--[endif]--></span></a>,
allows us to see the immemorial concept of a literary icon- a picture painted
with words rather than paint- in the texts of Genesis 1, the Song of Songs and
the literary ‘icons’ describing the created feminine Wisdom (Sophia) especially
in the books of Wisdom<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn9" name="_ftnref9" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[9]</span></span><!--[endif]--></span></a>,
Proverbs<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn10" name="_ftnref10" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[10]</span></span><!--[endif]--></span></a> and Baruch<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn11" name="_ftnref11" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[11]</span></span><!--[endif]--></span></a>
in the Christian Old Testament. This
wider use of the term ‘icon’ was common in the early theologians of the
Byzantine tradition.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn12" name="_ftnref12" title="">[12]</a></span></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn12" name="_ftnref12" title=""><!--[endif]--></a></span><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span lang="EN-GB" style="line-height: 200%;"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference" style="font-family: Times, Times New Roman, serif; font-size: large;"><br /></span></span></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span lang="EN-GB" style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;"> Oleg
Komkov speaks of the icon as a “living entity” and a “model”.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn13" name="_ftnref13" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[13]</span></span><!--[endif]--></span></a>
He states that the icon “is an entity characterising the way of human existence
as expression and as comprehension of the substance, or essence, through
expression”.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn14" name="_ftnref14" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[14]</span></span><!--[endif]--></span></a> In the same way the
Church has an iconic and expressive calling as the sophianic bride, sister and
mother as “a living entity” and “model” in “immemorial time” (eternity). This
reflects a mariological expression of the Church that is dear to both Russian
Orthodoxy and Western Catholicism. In the West the Virgin Mary is called both
Model of the Church<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn15" name="_ftnref15" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[15]</span></span><!--[endif]--></span></a>
and Mother of the Church<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn16" name="_ftnref16" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[16]</span></span><!--[endif]--></span></a>.
Vatican II and Pope Paul VI were influenced in their linking of Mariology and
Ecclesiology by the prominent theologian and expert of the Eucharistic texts,
Louis Bouyer, who was in turn influenced by the Sophiology of the Russian
Orthodox Church through his friendship with the Russian Orthodox theologian,
Sergei Bulgakov.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn17" name="_ftnref17" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[17]</span></span><!--[endif]--></span></a> In turn Louis Bouyer’s
Sophiology influenced Hans Urs Von Balthasar<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn18" name="_ftnref18" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[18]</span></span><!--[endif]--></span></a>,
who in turn influenced other Catholic theologians and writers such as Joseph
Ratzinger<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn19" name="_ftnref19" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[19]</span></span><!--[endif]--></span></a>. Even Thomas Merton was
influenced by Louis Bouyer’s interest in Russian Sophiology.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn20" name="_ftnref20" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[20]</span></span><!--[endif]--></span></a>
Other important Russian writers in the area of Sophiology were Nicholas
Berdyaev, Boris Pasternak, Paul Evdokimov<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn21" name="_ftnref21" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[21]</span></span><!--[endif]--></span></a>
and Pavel Florenski.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn22" name="_ftnref22" title="">[22]</a></span></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn22" name="_ftnref22" title=""><!--[endif]--></a></span><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span lang="EN-GB" style="line-height: 200%;"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference" style="font-family: Times, Times New Roman, serif; font-size: large;"><br /></span></span></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span lang="EN-GB" style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;"> Bouyer
believed that the Russian Sophiologists, beginning with Vladimir Soloviev, were
merely reviving a Christian theme that was biblical and present throughout the
Church’s tradition in both the East and West until Medieval times.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn23" name="_ftnref23" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[23]</span></span><!--[endif]--></span></a>
In the early Church the terms of Logos (Word) and Sophia (Wisdom) were used in
regard to God the Son, but also some of the Fathers referred to God the
Holy Spirit as the Sophia<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn24" name="_ftnref24" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[24]</span></span><!--[endif]--></span></a>.
St Augustine referred to Jesus as the Divine Word as the uncreated Wisdom in
his divinity. He also spoke of a second created Wisdom whom he referred to as
“the Heavenly Jerusalem”, “House of God”, “City of God”, “Daughter Zion”, “Our
Mother Zion” and “Our Mother above”. This language was also used to refer to
the Church as the Bride of Christ. He seemed to refer to the passage in Genesis
1 where the “Let there be light” (yehi or/ fiat lux) creates the “and there was
light”. He called the uncreated Wisdom the illuminating light and the created
Wisdom the illuminated light.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn25" name="_ftnref25" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[25]</span></span><!--[endif]--></span></a>
This was also the teaching of the Jewish mystics, that the second light was the
created feminine light associated with the concept of the dark light (zohar) as
womb and mother. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span lang="EN-GB" style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span lang="EN-GB" style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;"> This
dark light in Judaism was associated with the concept of Miriam’s well. This is
the concept of twilight –two lights that are one- in the “immemorial” or
primordial past (charos time) of Genesis 1. St Augustine in Liber Mediationum,
19 writes “However just as the illuminating light is differentiated from the
illumining light, so great is the difference between You, the highest, creating
Wisdom and that Wisdom which is created.” </span><span style="font-family: Times, 'Times New Roman', serif; font-size: large; line-height: 48px;">He also refers to her as a ‘Mind’.</span><span lang="EN-GB" style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn26" name="_ftnref26" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-GB">[26] </span></span></span></a></span><span style="font-family: Times, 'Times New Roman', serif; font-size: large; line-height: 48px;"> </span><span style="font-family: Times, 'Times New Roman', serif; font-size: large; line-height: 200%;">Rebbe Nachman of Breslov refers to the Sabbath Queen as one of the Heavenly four minds
that dwelt in the Temple.</span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn27" name="_ftnref27" style="font-family: Times, 'Times New Roman', serif; line-height: 200%;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-GB" style="font-size: large;">[27]</span></span></span></a><span style="font-family: Times, 'Times New Roman', serif; font-size: large; line-height: 200%;">
The humanity of the Son of God is linked especially to the created Wisdom as
male and his Mother as the created Wisdom as female.</span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span lang="EN-GB" style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span lang="EN-GB" style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;"> Besides
the biblical, Christian and Jewish input to Russian Sophiology, the
pre-Christian Slavic religion also influenced the Russian soul towards a
feminine interpretation of sophiology. The pre-Christian Slavs honoured the
moist Earth Mother Goddess under the form of a cow with plentiful milk.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn28" name="_ftnref28" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[28]</span></span><!--[endif]--></span></a>
In the Sophiology of Vladimir Soloviev he speaks of Sophia as the creative
power called the ‘Earth’.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn29" name="_ftnref29" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[29]</span></span><!--[endif]--></span></a>
He describes a cosmogonic process where Sophia moves from God’s thought through
the interface or point of ‘beginning’ (reshit) into the vacated space of
Creation and through a cosmogonic and historical process she begins to fill it
with the ‘things’ of Creation.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn30" name="_ftnref30" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[30]</span></span><!--[endif]--></span></a>
She is also the Umanuta (Blueprint) of all Creation and she is the model for
all created things. Thus Mother ‘Earth’ is also Sophia.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn31" name="_ftnref31" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[31]</span></span><!--[endif]--></span></a>
Vladimir Soloviev is here clearly drawing on the Jewish mystical tradition
called Kabbalah.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn32" name="_ftnref32" title="">[32]</a></span></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn32" name="_ftnref32" title=""><!--[endif]--></a></span><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span lang="EN-GB" style="line-height: 200%;"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference" style="font-family: Times, Times New Roman, serif; font-size: large;"><br /></span></span></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span lang="EN-GB" style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;"> Soloviev then discusses how the Divine Wisdom
(Uncreated Sophia) becomes incarnate in the God-Human as the Messiah Jesus
(uncreated Wisdom united to the Created Wisdom) through his female
complementation, the Virgin Mary. He describes the Church as the universal
extension of Jesus. Thus all three - Jesus in his humanity, Mary and the Church
are the three-fold manifestations or icons of the created Sophia as the mystery
of the Incarnation.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn33" name="_ftnref33" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[33]</span></span><!--[endif]--></span></a> Soloviev writes: “Contemplating in His
eternal thought the Most Holy Virgin, Christ, and the Church, God gave His
unconditional approval to all of creation, announcing that “it was very good”
(Genesis 1:31)...”.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn34" name="_ftnref34" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[34]</span></span><!--[endif]--></span></a>
Thus both the Virgin Mary and the Church are sophianic created icons in which
we perceive or encounter the Uncreated Sophia of the Godhead. The Church (in
Eternity) is a wise Mother who is part of the Mystery (enigma) of the Red
Heifer (linked to the death of Miriam)<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn35" name="_ftnref35" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[35]</span></span><!--[endif]--></span></a>
who becomes the mystical Cow that gives us an abundance of milk (the Word of
God/ Torah) to drink and an Ocean of mercy to bathe in. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span lang="EN-GB" style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span lang="EN-GB" style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;"> Soloviev compares the bringing forth by
‘Mother Earth’ of Adam from its dust, to the Virgin Mary through her dust–like
humility bringing forth the second Adam. <a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn36" name="_ftnref36" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[36]</span></span><!--[endif]--></span></a>
The Church is only truly an icon of holiness and purity when she too embraces
dust-like humility as a servant so that wandering and lost people can see the
Divine Wisdom in her. Sophia is
described by Soloviev as the collective Soul of humanity that is made up of the
many human individuals. She is the one and everything and the living source of
all souls and thus the ‘Soul of the World’.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn37" name="_ftnref37" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[37]</span></span><!--[endif]--></span></a>
This is similar to the Jewish understanding of Kneset Yisrael (Community of
Israel) as the Matronita or Shekhinah.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn38" name="_ftnref38" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[38]</span></span><!--[endif]--></span></a>
Raphael Patai refers to her as the “Hebrew Goddess”<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn39" name="_ftnref39" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[39]</span></span><!--[endif]--></span></a>
in accord with the Zohar who also refers to her as Elah or Elleh (Goddess).<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn40" name="_ftnref40" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[40]</span></span><!--[endif]--></span></a>
She is also associated as Kneset Yisrael as the Lady of Compassionate Mercy
(Rachamim) which makes her beautiful (tiferet). The root of Rachamim
(compassionate mercy) in Hebrew is Rachem (womb). Her beauty transcends
selfishness via her beautiful and compassionate good deeds of mercy. This is
what Morrison calls a Levinasian ‘ethical transcendence”.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn41" name="_ftnref41" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[41]</span></span><!--[endif]--></span></a>
<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span lang="EN-GB" style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span lang="EN-GB" style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;"> Jacob
Frank, the leader of the thousands of
Frankists (Zoharists) who entered the Catholic Church in 1760, refers to
her as the Goddess of the icon of Czestochowa.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn42" name="_ftnref42" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[42]</span></span><!--[endif]--></span></a> Soloviev also speaks of the icon of the Holy
Sophia in the St. Sophia cathedral in Novgorod. He proclaims: “Who is it who
sits there in royal dignity on the throne, if not Holy Wisdom, the true and
pure ideal of humanity itself, the highest and all-inclusive “morphe” (Greek:
form) as well as the living soul of nature and the cosmos, eternally bound God,
who unites everything in the temporal world with her.”<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn43" name="_ftnref43" title="">[43]</a></span></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn43" name="_ftnref43" title=""><!--[endif]--></a></span><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span lang="EN-GB" style="line-height: 200%;"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference" style="font-family: Times, Times New Roman, serif; font-size: large;"><br /></span></span></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;"> Frank connected the
holy icon of the Lady of Czestochowa with the Zohar’s teaching of the Celestial
Mother as the mirror image of the 10 Attributes (<i>Sefirot</i>). She was the
Lady Mother of Wisdom of the ‘Book of Proverbs’ to whom King Solomon was
devoted. Frank said “What did Christ show? Just that, that all pray to an icon.
There is in this world a ‘likeness’ to which all kings went. King Solomon gazed
at that icon more than the others. That is why it is said, he was wiser than
all the rest. If only one would sincerely pray to God at this entrance (the
icon of Czestochowa) then from here God would answer him.”<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn44" name="_ftnref44" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[44]</span><!--[endif]--></span></a> The Goddess of
Czestochowa revealed to him that when the Jewish people as a collective come
and honour the Lady of Czestochowa then the Russian people would also honour
her by entering a renewed Marian Catholic Church. Frank said about Czestochowa,
“We are running after an icon…Czestochowa was called from ancient times the
Matronita (Maiden/ Virgin). When we (the Jewish people) will come here so then
will the Muscovites (Russians) enter her”.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn45" name="_ftnref45" title="">[45]</a></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn45" name="_ftnref45" title=""><!--[endif]--></a></span> <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="line-height: 200%;"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference" style="font-family: Times, Times New Roman, serif; font-size: large;"><br /></span></span></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large;"><span style="line-height: 200%;"> In his writings Frank
seems upset with the leaders of the Zoharist Jews who disobeyed him and did not
bring all the Zoharists to honour the Lady of the icon of Czestochowa in a mass
gathering. A great grace that God had in store was postponed to a later time.
This grace was connected with the mystery of the Divine Will that is
represented in the Jewish Temple by the three arks in one of the Ark of the
covenant which represents the three heads (or skulls) of Divine Will. The
“Zohar” associates the Ark with Matronita/ Shekhinah as the Sovereign of all
the Earth.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn46" name="_ftnref46" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[46]</span><!--[endif]--></span></a>
Frank revealed, “In Czestochowa I beheld a vision of this ‘likeness’ (icon), I
was in a synagogue where there were three arks which looked like altars. I
paused before one of the altars and davened (prayed). After I had finished my
davening according to Jewish custom I returned to my place and took off my
tallis (large prayer shawl)…”.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn47" name="_ftnref47" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[47]</span><!--[endif]--></span></a> Sergei Bulgakov
associates the Divine Will with the Ousia (feminine past participle of einai
‘to be”) as the Sophia of the Godhead.</span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn48" name="_ftnref48" title=""><span class="MsoFootnoteReference"><span lang="EN-GB" style="line-height: 200%;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[48]</span></span><!--[endif]--></span></span></a><span lang="EN-GB" style="line-height: 200%;"> He states: “..we must insist
on the full ontological reality of Ousia-Sophia. This is no mere
self-determination of the personal God; Ousia, and therefore Sophia, exists for
God and in God, as his subsistent divinity. Yet there is no fourth
“Hypostasis”, we do not transform the Holy Trinity into a quaternity...”.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn49" name="_ftnref49" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[49]</span></span><!--[endif]--></span></a>
Bulgakov perceives that this Divine Sophia which is the essence (ousia) of God
has an image or prototype<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn50" name="_ftnref50" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[50]</span></span><!--[endif]--></span></a>
who is the created or creaturely Sophia that exists before Creation as the
prototype of Creation. God created the world by his Divine Sophia (Wisdom) in
the image of Sophia (the created icon of Wisdom).<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn51" name="_ftnref51" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[51]</span></span><!--[endif]--></span></a>
This icon of Sophia is the Church in Eternity or the Levinasian “immemorial
past” left as the ‘trace’<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn52" name="_ftnref52" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[52]</span></span><!--[endif]--></span></a>
or ‘imprint’ of the world of God<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn53" name="_ftnref53" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[53]</span></span><!--[endif]--></span></a>
called Ousia –Sophia. <o:p></o:p></span></span></div>
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<span lang="EN-GB" style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span lang="EN-GB" style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;"> Bulgakov
teaches that the Church is more than an institution. It is a ladder linking
heaven and earth that channels Divine Life through the Eucharist (Divine
Liturgy or Work). In the mysteries of the Incarnation and Pentecost, the world
of humans is already designated for divinisation. Bulgakov states that this
divinisation of humankind is the “supreme actualisation of the world” through
the Church as Sophia.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn54" name="_ftnref54" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[54]</span></span><!--[endif]--></span></a> He states that as far as the Church is
grounded in God it is Divine Sophia and in its earthly, historical existence it
is created Sophia. The Divine shines forth through the created Sophia <a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn55" name="_ftnref55" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[55]</span></span><!--[endif]--></span></a>
when the Church proclaims the message of God in humility, truth and love. <o:p></o:p></span></div>
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<span lang="EN-GB" style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span lang="EN-GB" style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;"> It
is only then that the Church is truly Beauty that this beauty will save the
world. This is the Church as the Universal Sacrament of Salvation which
contains the ‘fullness’ of God (Ousia-Sophia).
Bulgakov is not just talking about the church within set boundaries but
he speaks of the church of the Old Covenant, the Church of the New Covenant and
the barren church of heathendom.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn56" name="_ftnref56" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[56]</span></span><!--[endif]--></span></a>
The Church fathers spoke of the pagan religions holding hidden seeds of the
truth. Like, and in the power, of the Holy Spirit, Sophia blows and moves where
she wills, seeking (desiring) those of sincerity of heart and love through the
latticework,<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn57" name="_ftnref57" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[57]</span></span><!--[endif]--></span></a> as her lovers. The
latticework can be perceived as a kind of icon in which we glimpse the Sophia.<o:p></o:p></span></div>
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<span lang="EN-GB" style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large;"><span lang="EN-GB" style="line-height: 200%;"> Sophia
</span><span style="line-height: 200%;">is
also identified by some of the Fathers of the Church with the “beautiful
foreign woman” of Deuteronomy 21:10-14.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn58" name="_ftnref58" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[58]</span><!--[endif]--></span></a> St Cyril of Jerusalem and the Fathers of the
church refer to this ‘beautiful foreign woman’ as <i>Captiva Gentilis</i>.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn59" name="_ftnref59" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[59]</span><!--[endif]--></span></a>
From a Hebrew Catholic perspective this woman may represent the Church of the
Gentiles (Bulgakov’s barren church of heathendom) as the created feminine <i>Sophia</i>.
Rabbi Isaac Luria (the great Ari) states that she is “from the root of
Israel, abducted into the captivity of the shells”.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn60" name="_ftnref60" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[60]</span><!--[endif]--></span></a>
Sophia could thus be associated with the daughter of <i>Hokhmah</i> (Wisdom as the male <i>Abba</i>)
and <i>Binah</i> (Understanding or feminine
wisdom as <i>Imma</i>) who became lost among
the Gentiles (Greeks) as <i>Sophia</i> or <i>Philosophia </i>and who will one day
be purified and restored to Israelite dignity in the coming of the
eschatological kingdom. This would be a kind of mystical and philosophical
marriage of Jerusalem and Athens as envisioned by Levinas<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn61" name="_ftnref61" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[61]</span><!--[endif]--></span></a>.
Is this the reunion of Judah (the Jews) and Ephraim (the lost Israelites under
the guise of the Christian Gentile Church of Europe)?<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn62" name="_ftnref62" title="">[62]</a></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn62" name="_ftnref62" title=""><!--[endif]--></a></span><o:p></o:p></span></span></div>
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<span style="line-height: 200%;"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference" style="font-family: Times, Times New Roman, serif; font-size: large;"><br /></span></span></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Times, Times New Roman, serif; font-size: large; line-height: 200%;"> This <i>Captiva
Gentilis</i> could be associated with the lost Princess of Rebbe Nachman’s
tales of “The Lost Princess” and “The Master of Prayer”.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn63" name="_ftnref63" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[63]</span><!--[endif]--></span></a> Eli Talberg claims that the tale of “The Lost
Princess” is based on a Russian folktale called “The Enchanted Princess”.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn64" name="_ftnref64" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[64]</span><!--[endif]--></span></a>
It is through the icons of the Madonna, that one perceives the heavenly Sophia
in Eternity. This is Sophia as both Church and Mother personified by the Virgin
Mary a Jewish Maiden ‘trapped’<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn65" name="_ftnref65" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[65]</span><!--[endif]--></span></a>
or lost in the Church of the Gentiles. Louis Bouyer speaks of the restoration
of the Jewish mother-form of the Church.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn66" name="_ftnref66" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[66]</span><!--[endif]--></span></a> Soloviev believed that it would be the
mystically awakened Jews in the Russian Orthodox and Western Catholic churches
that would bring about the reunion of the Eastern and Western churches.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn67" name="_ftnref67" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[67]</span><!--[endif]--></span></a>
Is the rise of interest in Sophiology in both churches a sign of the times? <o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"><span style="line-height: 200%;"> There are many other dimensions of the Church as Sophia
that have not been discussed here and there are many different ways of
perceiving the mysteries of the Church as the interface of the uncreated Divine
Sophia with the Creaturely or created Sophia. Both Louis Bouyer<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn68" name="_ftnref68" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[68]</span><!--[endif]--></span></a>
and Sergei Bulgakov<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn69" name="_ftnref69" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[69]</span><!--[endif]--></span></a>
perceive Sophiology as rooted in the deeper and mystical reading of the
Scriptures, which is part of the patrimony of wisdom (Sophia) entrusted to the
Church. This patrimony of Sophia is found in both the Eastern and Western
churches but preserved and proclaimed in a unique way by the Russian Orthodox
Church. These Russian feminine and iconic aspects of Sophia calls us to a focus
on the heart dimension and mystical nature of the ‘fullness of faith’ in a time
when a male dominated totality<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn70" name="_ftnref70" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[70]</span><!--[endif]--></span></a>
of over-intellectualisation and rationalism makes the ‘the womb of the waters of life’<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn71" name="_ftnref71" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[71]</span><!--[endif]--></span></a>
sterile and withered and ‘the flowing milk of the Torah as mercy’ turns sour
and bitter to drink in an era of mercilessness. The Dostoevskian and Russian
question was asked “</span><span lang="EN-GB" style="line-height: 200%;">What kind of beauty would save the world?<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn72" name="_ftnref72" title=""><sup><!--[if !supportFootnotes]--><sup><span lang="EN-GB">[72]</span></sup><!--[endif]--></sup></a>
It is the beauty of the Sophia that through a Trinitarian praxis<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn73" name="_ftnref73" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[73]</span></span><!--[endif]--></span></a>
manifests kindness and goodness (ethical transcendence) to the other (alterity)
as a manifestation of the eschatological kingdom.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn74" name="_ftnref74" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[74]</span></span><!--[endif]--></span></a>
The Church-Sophia as the Universal Sacrament of Salvation nourishes us with
Eucharistic Life which is the ‘fullness’ of ‘Sophia –Ousia’. The Dostoevskian
and Russian<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn75" name="_ftnref75" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-GB">[75]</span></span><!--[endif]--></span></a> answer has the
definitive word: “Ah, should there be kindness in her, everything would be
saved!”<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftn76" name="_ftnref76" title=""><sup><!--[if !supportFootnotes]--><sup><span lang="EN-GB">[76]</span></sup><!--[endif]--></sup></a></span><span style="line-height: 200%;"><o:p></o:p></span></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span lang="EN-GB" style="line-height: 200%;"><span style="font-family: Times, Times New Roman, serif; font-size: large;"> </span><span style="font-family: 'Times New Roman', serif; font-size: small;"><o:p></o:p></span></span></div>
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<br /></div>
<hr align="left" size="1" width="33%" />
<div id="ftn1">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[1]</span></span></span></a> Fyodor Dostoevsky, <i>The Idiot, </i>(USA: Hayes Barton Press, 1977), 362-3.</div>
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<div class="MsoFootnoteText">
<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[2]</span></span></span></a> Dostoevsky, <i>The Idiot, </i>34.</div>
</div>
<div id="ftn3">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[3]</span></span></span></a> Elena Volkova, “Literature as Icon: Introduction”<i>, Literature & Theology, </i>Vol. 20 #1 (UK: Oxford University Press, 2006), 1-6.</div>
</div>
<div id="ftn4">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[4]</span></span></span></a> There are obvious parallels with Sophia as the Church and Sophia manifesting as Holy Mother Russia as the soul of the Russian people and the role of the Tsar (Czar) and Tsaritsa (Czarina) as the little or dear father and mother. However this essay will not discuss this topic.</div>
</div>
<div id="ftn5">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[5]</span></span></span></a> This is my own mystical ‘White Russian Cocktail’ in honour of my late Russian Orthodox step-grandmother Madame Nadine (Mirceva) Wulffius (1898-1992) who was a student of the Russian Imperial Ballet, a ballerina with the Latvian Theatre and a past President of the West Australian Ballet Company. It was she in our long and numerous conversations that inspired me with a love of all things Russian (except Communism at whose hands she and her family suffered).</div>
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<div id="ftn6">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref6" name="_ftn6" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[6]</span></span></span></a> Volkova, “Literature as Icon: Introduction”, 1<i>.</i></div>
</div>
<div id="ftn7">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref7" name="_ftn7" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[7]</span></span></span></a> Volkova, “Literature as Icon: Introduction”, 2<i>.</i></div>
</div>
<div id="ftn8">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref8" name="_ftn8" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[8]</span></span></span></a> Glenn Morrison, <i>A Theology of Alterity: Levinas, von Balthasar and Trinitarian Praxis </i>(Pittsburg: Duquesne University Press, 2013), 3.</div>
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<div id="ftn9">
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref9" name="_ftn9" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[9]</span></span></span></a> Especially Wisdom 7</div>
</div>
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<div class="MsoFootnoteText">
<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref10" name="_ftn10" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[10]</span></span></span></a> Especially Proverbs 8</div>
</div>
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<div class="MsoFootnoteText">
<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref11" name="_ftn11" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[11]</span></span></span></a> Especially Baruch 3</div>
</div>
<div id="ftn12">
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref12" name="_ftn12" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[12]</span></span></span></a> Valerii Lepakhin, “Basic types of Correlation Between Text and Icon, between Verbal and Visual Icons” <i>Literature & Theology, </i>Vol. 20 #1 (UK: Oxford University Press, 2006), 20.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref13" name="_ftn13" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[13]</span></span></span></a> Oleg Komkov, “The Vertical Form: Iconological Dimension in 20<sup>th</sup> Century Russian Religious Aesthetics and Literary Criticism”, <i>Literature & Theology, </i>Vol. 20 #1 (UK: Oxford University Press, 2006), 8.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref14" name="_ftn14" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[14]</span></span></span></a> Komkov, “The Vertical Form: Iconological Dimension in 20<sup>th</sup> Century Russian Religious Aesthetics and Literary Criticism”, 9.</div>
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<div id="ftn15">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref15" name="_ftn15" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[15]</span></span></span></a> Pope Paul VI, <i>Gaudete In Domino </i>4 , <http://www.vatican.va/holy_father/paul_vi/apost_exhortations/documents/hf_p-vi_exh_19750509_gaudete-in-domino_en.html> “...She is the perfect model of the Church both on earth and in glory.”</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref16" name="_ftn16" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[16]</span></span></span></a> Pope Paul VI, <i>Signum Magnum</i>, <http://www.vatican.va/holy_father/paul_vi/apost_exhortations/documents/hf_p-vi_exh_19670513_signum-magnum_en.html></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref17" name="_ftn17" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[17]</span></span></span></a> Keith Lemna, “Louis Bouyer’s Sophiology: A Balthasarian Retreival”, <i>The Heythrop Journal</i> LII (USA: Blackwell Publishing Ltd, 2011, 628-630.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref18" name="_ftn18" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[18]</span></span></span></a> Lemna, “Louis Bouyer’s Sophiology: A Balthasarian Retreival”, 628.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref19" name="_ftn19" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[19]</span></span></span></a>Lemna, “Louis Bouyer’s Sophiology: A Balthasarian Retreival”, 628.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref20" name="_ftn20" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[20]</span></span></span></a> Christopher Pramuk, “Wisdom, Our Sister: Thomas Merton’s Reception of Russian Sophiology” <i>Spiritus </i>11 (USA: John Hopkins Press, 2011), 177.<i><o:p></o:p></i></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref22" name="_ftn22" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[22]</span></span></span></a> Schipflinger, <i>Sophia-Maria: A Holistic Vision of Creation, </i>260-268.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref23" name="_ftn23" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[23]</span></span></span></a> Lemna, “Louis Bouyer’s Sophiology: A Balthasarian Retreival”, 631.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref25" name="_ftn25" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[25]</span></span></span></a> Thomas Schipflinger, <i>Sophia-Maria: A Holistic Vision of Creation, </i>(USA: Samuel Weiser Inc, 1998), 67-71.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref26" name="_ftn26" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[26]</span></span></span></a> Schipflinger, <i>Sophia-Maria: A Holistic Vision of Creation, </i>71-2.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref27" name="_ftn27" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[27]</span></span></span></a> Likutey Moharan 67</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref28" name="_ftn28" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[28]</span></span></span></a> The Slavic peoples may have been descendants of the Lost Tribe of Ephraim (Joseph). Under King Jeroboam they embraced a cult focus on Bulls or Calves. This may have been a paganising of the concept of the Red Heifer. Joseph was represented by the Bull and his wife Asenath the fertile Cow who gives plentiful milk.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref29" name="_ftn29" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[29]</span></span></span></a> Judith Deutsch Kornblatt, <i>Divine Sophia: The Wisdom Writings of Vladimir Solovyov, </i>(New York: Cornell University Press), 204.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref31" name="_ftn31" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[31]</span></span></span></a> Kornblatt, <i>Divine Sophia: The Wisdom Writings of Vladimir Solovyov, </i>206.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref32" name="_ftn32" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[32]</span></span></span></a> Schipflinger, <i>Sophia-Maria: A Holistic Vision of Creation, </i>248.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref33" name="_ftn33" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[33]</span></span></span></a> Kornblatt, <i>Divine Sophia: The Wisdom Writings of Vladimir Solovyov, </i>208-9.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref34" name="_ftn34" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[34]</span></span></span></a> Kornblatt, <i>Divine Sophia: The Wisdom Writings of Vladimir Solovyov, </i>209.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref35" name="_ftn35" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[35]</span></span></span></a> Numbers 20:1</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref36" name="_ftn36" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[36]</span></span></span></a> Kornblatt, <i>Divine Sophia: The Wisdom Writings of Vladimir Solovyov,</i> 209.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref37" name="_ftn37" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[37]</span></span></span></a> Schipflinger, <i>Sophia-Maria: A Holistic Vision of Creation, </i>249.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref38" name="_ftn38" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[38]</span></span></span></a> Raphael Patai, <i>The Hebrew Goddess</i>, (Detroit: Wayne State University, 1990), 108.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref39" name="_ftn39" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[39]</span></span></span></a> Patai, <i>The Hebrew Goddess</i>, 135-152.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref40" name="_ftn40" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[40]</span></span></span></a> Zohar 1:2a. Daniel C Matt (translator), <i>The Zohar: Pritzker Edition</i> Vol.1 (California: Stanford University Press, 2004), 9.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref42" name="_ftn42" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[42]</span></span></span></a> Zbior Slow Panskich “Words of the Lord” 154-5. Harris Lenowitz, <i>The Collection of the Words of the Lord </i>(USA: University of Utah, 2004).</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref43" name="_ftn43" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[43]</span></span></span></a> Schipflinger, <i>Sophia-Maria: A Holistic Vision of Creation, </i>250.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref44" name="_ftn44" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[44]</span></span></span></a> Zbior Slow Panskich 91.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref45" name="_ftn45" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[45]</span></span></span></a> Zbior Slow Panskich 95 & 106</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref46" name="_ftn46" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[46]</span></span></span></a> Zohar 1:2a</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref47" name="_ftn47" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[47]</span></span></span></a> Zbior Slow Panskich 7</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref48" name="_ftn48" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[48]</span></span></span></a> Sergei Bulgakov, <i>Sophia: The Wisdom of God, </i>(New York: Lindisfarne Press, 1993), 54-55.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref49" name="_ftn49" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[49]</span></span></span></a> Bulgakov, <i>Sophia: The Wisdom of God,55.</i></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref50" name="_ftn50" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[50]</span></span></span></a> Bulgakov, <i>Sophia: The Wisdom of God,</i>58-9</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref51" name="_ftn51" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[51]</span></span></span></a> Bulgakov, <i>Sophia: The Wisdom of God, </i>71.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref52" name="_ftn52" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[52]</span></span></span></a> Emmanuel Levinas, “The Trace of the Other”, <i>Deconstruction in Context</i> (1986), 355-357.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref53" name="_ftn53" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[53]</span></span></span></a> Bulgakov, <i>Sophia: The Wisdom of God, </i>70.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref54" name="_ftn54" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[54]</span></span></span></a> Bulgakov, <i>Sophia: The Wisdom of God</i>, 134.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref55" name="_ftn55" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[55]</span></span></span></a> Bulgakov, <i>Sophia: The Wisdom of God,</i> 134.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref56" name="_ftn56" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[56]</span></span></span></a> Bulgakov, <i>Sophia: The Wisdom of God, </i>135.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref57" name="_ftn57" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[57]</span></span></span></a> Song of Songs 7</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref58" name="_ftn58" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[58]</span></span></span></a> Casten L Wilke, “The Soul is a Foreign Woman: Otherness and Psychological Allegory from the</div>
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Zohar to Hasidism” <i>The Bible and its World, Rabbinic Literature and Jewish Law, and Jewish Thought </i>Volume 1 (Jerusalem: World Union of Jewish Studies, 2008), 129-130.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref59" name="_ftn59" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[59]</span></span></span></a> Wilke, “The Soul is a Foreign Woman: Otherness and Psychological Allegory from the</div>
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Zohar to Hasidism”, 132, 134.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref60" name="_ftn60" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[60]</span></span></span></a> Wilke, “The Soul is a Foreign Woman: Otherness and Psychological Allegory from the</div>
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Zohar to Hasidism”, 136.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref61" name="_ftn61" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[61]</span></span></span></a> see Ephraim Meir, <i>Levinas’s Jewish Thought: Between Jerusalem and Athens </i>(Jerusalem: The Hebrew University Magnes Press, 2008).</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref62" name="_ftn62" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[62]</span></span></span></a> Ezekiel 37: 15-28.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref63" name="_ftn63" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[63]</span></span></span></a> see Aryeh Kaplan, <i>The Lost Princess and Other Kabbalistic Tales of Rebbe Nachman of Breslov, </i>(Jerusalem/New York: Breslov Research Institute, 2005).</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref64" name="_ftn64" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[64]</span></span></span></a> Eli Talberg, <i>Tikun ha-Brit: View of the Torah on Sexual Development of a Man <</i>http://algart.net/en/tikkun_ha_berit/tikun_ha_brit.html#relig_2></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref65" name="_ftn65" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[65]</span></span></span></a> Trapped or Imprisoned by love as her son is imprisoned by love in all the Eucharistic hosts and tabernacles throughout the world.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref66" name="_ftn66" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[66]</span></span></span></a> Louis Bouyer, <i>The Church of God: Body of Christ and Temple of the Spirit </i>(USA: Fransican Herald Press, 1982), 568.<o:p></o:p></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref67" name="_ftn67" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[67]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Judith Deutsch Kornblatt, </span><i><span lang="EN-US" style="font-family: 'Times New Roman', serif;">Doubly Chosen: </span></i><i><span lang="EN-US" style="font-family: 'Times New Roman', serif;">Jewish Identity, the Soviet Intelligentsia, and the Russian Orthodox Church</span></i><span lang="EN-US" style="font-family: 'Times New Roman', serif;"> (USA: University of Wisconsin Press,2004) 19-22.</span><span style="font-family: 'Times New Roman', serif;"><o:p></o:p></span></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref68" name="_ftn68" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[68]</span></span></span></a> Lemna, “Louis Bouyer’s Sophiology: A Balthasarian Retreival”, 634.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref69" name="_ftn69" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[69]</span></span></span></a> Aidan Nichols, “Wisdom from Above? The Sophiology of Father Sergius Bulgakov” <i>New Blackfriars</i><o:p></o:p></div>
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Volume 85, Issue 1000, (November 2004), 605-6.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref70" name="_ftn70" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[70]</span></span></span></a> see Emmanuel Levinas, <i>Totality and Infinity</i>, Netherlands: Kluwer Publishers, 1991.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref71" name="_ftn71" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[71]</span></span></span></a> “Womb before the Dawn” Psalm 110</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref72" name="_ftn72" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[72]</span></span></span></a> Fyodor Dostoevsky, <i>The Idiot</i>, 362-3.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref75" name="_ftn75" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[75]</span></span></span></a> Elena Volkova, “The Salvation Story in Russian Literature”, <i>Literature & Theology, </i>Vol. 20 #1 (UK: Oxford University Press, 2006), 31-45.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/sophia2.docx#_ftnref76" name="_ftn76" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[76]</span></span></span></a> Dostoevsky, <i>The Idiot, </i>34.</div>
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Glenn. <i>A Theology of Alterity: Levinas, von Balthasar and Trinitarian Praxis </i>Pittsburg: Duquesne University Press,
2013.<o:p></o:p></span></div>
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Aidan. “Wisdom from Above? The Sophiology of Father Sergius Bulgakov” <i>New Blackfriars</i> Volume 85, Issue 1000, (November 2004), 605-613.<o:p></o:p></span></div>
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2011), 177.<o:p></o:p></span></div>
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UK: Oxford University Press, 2006, 31-45.<o:p></o:p></span></div>
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Casten L. “The Soul is a Foreign Woman: Otherness and Psychological
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129-139.<o:p></o:p></span></div>
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Apostles of Perpetual Adorationhttp://www.blogger.com/profile/00056776029260559524noreply@blogger.com0tag:blogger.com,1999:blog-4467535526253853305.post-64414098680033463392013-09-23T01:17:00.004-07:002013-09-23T02:01:34.796-07:00Catholicity of the Church<br />
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<span lang="EN-US" style="line-height: 200%;"><span style="font-family: Times, Times New Roman, serif; font-size: large;">The main theme
underlying all of the readings I have chosen is the catholicity of the Church
as the Mystical Body of Christ which manifests as the universal sacrament of
salvation. The first reading I have chosen is Reading 15 “Many Models, One
Church” by Joseph A. Komonchak. Komonchak discusses the concepts of “diversity
in unity”<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 115%;">[1]</span></span><!--[endif]--></span></a>
and “fullness in unity”<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 115%;">[2]</span></span><!--[endif]--></span></a>.
He refers to Cardinal Avery Dulles five models of the church.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 115%;">[3]</span></span><!--[endif]--></span></a> He
then discusses Yves Congar’s approach to Catholicity.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 115%;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftn4" name="_ftnref4" title="">[4]</a></span></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftn4" name="_ftnref4" title=""><!--[endif]--></a></span> <o:p></o:p></span></span></div>
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<span lang="EN-US" style="line-height: 200%;"><span style="font-family: Times, Times New Roman, serif; font-size: large;"> Central to the understanding of the
Catholicity of the Church in this article is the quote in Lumen Gentium (#13)
“In virtue of this catholicity, the individual parts and to the whole church so
that the whole and its individual parts are enriched because all are
communicating with one another and working to achieve a fullness in unity”.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 115%;">[5]</span></span><!--[endif]--></span></a>
Komonchak believes that true Catholicity means to be committed to ‘diversity in
unity’ which he sees is an expression of the Vatican II concept of ‘fullness of
unity’.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 115%;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftn6" name="_ftnref6" title="">[6]</a></span></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftn6" name="_ftnref6" title=""><!--[endif]--></a></span><o:p></o:p></span></span></div>
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<span lang="EN-US" style="line-height: 200%;"><span style="font-family: Times, Times New Roman, serif; font-size: large;"> Komonchak also refers to the
teaching of Pope John Paul II, in regards to Lumen Gentium #13, that the
Catholic Church is a communion of diverse local churches with one another.
These diverse local churches enrich and challenge one another. John Paul saw
his own role as the successor of Peter as a ministry to serve this enriching ‘diversity
in unity’.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 115%;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftn7" name="_ftnref7" title="">[7]</a></span></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftn7" name="_ftnref7" title=""><!--[endif]--></a></span><o:p></o:p></span></span></div>
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<span lang="EN-US" style="line-height: 200%;"><span style="font-family: Times, Times New Roman, serif; font-size: large;"> Pope John Paul II perceived that
this restoration of the ‘fullness of unity’ could not be complete without the
contribution, reunion and spirituality of the Eastern Orthodox churches.
In 'Orientale Lumen' he expresses his ardent desire for a "full
manifestation of the Church's catholicity to be restored to the world" in
the context of the reunion of the Eastern Orthodox Churches.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftn8" name="_ftnref8" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 115%;">[8]</span></span><!--[endif]--></span></a> In
his encyclical ‘Ut Unam Sint’ he writes:<o:p></o:p></span></span></div>
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<span lang="EN-US" style="line-height: 200%;"><span style="font-family: Times, Times New Roman, serif; font-size: large;"> “In this perspective an expression which I
have frequently employed finds its deepest meaning: the Church must breathe
with her two lungs! In the first millennium of the history of Christianity,
this expression refers primarily to the relationship between Byzantium and
Rome…the vision of the full communion to be sought is that of unity in
legitimate diversity.”<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftn9" name="_ftnref9" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 115%;">[9]</span></span><!--[endif]--></span></a> <o:p></o:p></span></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"><span lang="EN-US" style="line-height: 200%;">The Second
Vatican II was also concerned with this ‘fullness of unity’ in regards to
reconciliation of the Eastern and Western Churches. In </span><span style="line-height: 200%;">‘Unitatis
Redintegratio’ it<i> </i>states,<o:p></o:p></span></span></div>
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<span style="line-height: 200%;"><span style="font-family: Times, Times New Roman, serif; font-size: large;">“The very rich liturgical and spiritual heritage of
the Eastern Churches should be known, venerated, preserved and cherished by
all. They must recognize that this is of supreme importance for the faithful
preservation of the fullness of Christian tradition, and for bringing about
reconciliation between Eastern and Western Christians.”<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftn10" name="_ftnref10" title="">[10]</a></span></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftn10" name="_ftnref10" title=""><!--[endif]--></a></span><o:p></o:p></span></span></div>
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<span style="line-height: 200%;"><span style="font-family: Times, Times New Roman, serif; font-size: large;"> The Russian theologian, philosopher
and writer Vladimir Soloviev also wrote of the importance of the reconciliation
of the Eastern and Western Church especially in regards to his own faith
tradition, the Russian Orthodox Church. He also stressed the need for the
Petrine Ministry for the full functioning of the Church.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftn11" name="_ftnref11" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[11]</span></span><!--[endif]--></span></a>
Soloviev also stresses that this full reunion of East and West can only come
about through the ethno-religious community of the Jews or Judaism. He believes that it is the Jews in both the
Western and Eastern Churches that will bring about this fullness.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftn12" name="_ftnref12" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[12]</span></span><!--[endif]--></span></a>
If the Eastern and Western Churches are the lungs of the Mystical Body of
Christ then Judaism is the heart that pumps blood to the lungs. Besides the
lungs and heart there are many other diverse but important parts of this
Mystical Body. <o:p></o:p></span></span></div>
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<span style="line-height: 200%;"><span style="font-family: Times, Times New Roman, serif; font-size: large;"> The understanding that the church is not
uniform but has ‘diversity through unity’ is very important. Too many Western
Catholics whether liberal, modernist, neo-orthodox, orthodox, traditional,
conservative, Latin traditionalists etc. see the Church and it’s spirituality
as uniform or they desire the Church to be uniform and are displeased with its
rich diversity. I like the image of the Church as a rich and tasty banquet made
up of different dishes from which one can partake and enjoy. However if we take
all these dishes and put them in one giant bowl, one ends up with a horrid and
tasteless mess which we call uniformity. <o:p></o:p></span></span></div>
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<span style="line-height: 200%;"><span style="font-family: Times, Times New Roman, serif; font-size: large;"> The unity of the church is preserved
through the Petrine Ministry and the infallible magisterial teachings of faith
and morals. However while remaining within the bounds of these teachings
(always interpreted with the priority of love and mercy) and in loving union
with Peter’s successor there is immense room for great diversity in customs,
rituals, spiritualities, philosophical approaches, charisms, devotions, dress, music,
dance, artistic representations, institutions, evangelistic methodologies and
theologies. Uniformities whether to the
right or the left in my opinion deform the mystical Body of Christ and its
witness in the world. <o:p></o:p></span></span></div>
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<span style="line-height: 200%;"><span style="font-family: Times, Times New Roman, serif; font-size: large;"> The second reading I have chosen is
reading 6 “Redefining the term Sacrament” by George S. Worgul in his book “From
Magic to Metaphor: A Validation of Christian Sacraments”. Worgul mentions that
in the traditional Baltimore Catechism a sacrament is described as “an outward
sign instituted by Christ to give grace”. He then proposed his own definition
of Sacraments as “symbols arising from the ministry of Christ and continued in
and through the Church; which when received in faith, are encounters with God, Father,
Son and Holy Spirit.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftn13" name="_ftnref13" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[13]</span></span><!--[endif]--></span></a>
He notes that the Baltimore Catechism uses the term sign while he prefers
symbol.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftn14" name="_ftnref14" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[14]</span></span><!--[endif]--></span></a>
Worgul notes that all symbols are signs but that symbol in his opinion is more
potent than other signs.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftn15" name="_ftnref15" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[15]</span></span><!--[endif]--></span></a> I would agree that the almost judicial
understanding of sacrament in the Western Church needs further development and
theological reflection more in accord with the Eastern Church’s understanding
of ‘<i>mysterion</i>’ (mysteries). However, Worgul’s
suggestions, for symbols and a changed meaning of ‘instituted’, seem to me to
be heading in a direction outside the parameters allowed for Catholic theological
development. His changes would turn sacraments into sacramentals. Sacraments
are instituted by Christ, sacramentals (such as the Rosary) are instituted by
the Church.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftn16" name="_ftnref16" title="">[16]</a></span></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftn16" name="_ftnref16" title=""><!--[endif]--></a></span><o:p></o:p></span></span></div>
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<span style="line-height: 200%;"><span style="font-family: Times, Times New Roman, serif; font-size: large;"> The Catholic Church has never taught
that the sacraments are symbols and for a very good reason. The sacraments are
signs (not symbols) that have an outer face which may involve certain symbols
being used in its celebration. For example in the celebration of the sacrament
of baptism the water, candles, white clothing, oil etc have symbolic meanings but
the sacrament itself is not a symbol. The inner face of the sacrament is divine
Grace. <o:p></o:p></span></span></div>
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<span style="line-height: 200%;"><span style="font-family: Times, Times New Roman, serif; font-size: large;"> The church itself is considered as
the universal sacrament of salvation.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftn17" name="_ftnref17" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[17]</span></span><!--[endif]--></span></a>
This also is not a symbol but a sign which is accompanied by many symbols. The
church however is only this universal Sacrament of salvation because she is the
Mystical Body of Christ<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftn18" name="_ftnref18" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[18]</span></span><!--[endif]--></span></a>
which contains the seven sacraments. Without the sacraments the church becomes
merely another human institution not the Mystical Body of Christ. This does not
mean that divine grace is limited to the outward face of the seven sacraments
or indeed the human and legal boundaries of the Catholic Church as an
institution. Potentially, the Catholic
Church as the Mystical Body of Christ encompasses all humanity as this
universal sacrament of salvation. <o:p></o:p></span></span></div>
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<span style="line-height: 200%;"><span style="font-family: Times, Times New Roman, serif; font-size: large;"> The third reading I have chosen is
reading 16 is from “Sign and Promise: A Theology of the Church for a Changing
World” by John Thornhill. This is a rather interesting article that emphasises
the importance of understanding the Church as the Mystical Body of Christ and
the Universal Sacrament of Salvation rather than a judicial and administrative
society or organisation. Thornhill surveys the understanding of the Church by
theologians, throughout the centuries of the Church’s history. <o:p></o:p></span></span></div>
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<span style="line-height: 200%;"><span style="font-family: Times, Times New Roman, serif; font-size: large;"> For me the most interesting part of
the article is the mention of Christ as the primordial sacrament. The French
Jewish philosopher Levinas refers to primordial as immemorial past. This leads
one back to the ‘beginning’ (bereshit) in Genesis. In a sense the written story
of Genesis One is a kind of primordial sacramental sign that points to the
mystery of the concept of the Hidden Primordial Messiah and his <i>Kneset</i> (Assembly/ Gathering)<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftn19" name="_ftnref19" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[19]</span></span><!--[endif]--></span></a>.
This “Gathering of waters” in Genesis 1 is pointing to the Church as the
Mystical Body of the Messiah. The hidden <i>Terumah
</i>(priestly lifted offering of first (<i>reshit</i>)
tithes<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftn20" name="_ftnref20" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[20]</span></span><!--[endif]--></span></a>)
of Genesis 1,<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftn21" name="_ftnref21" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[21]</span></span><!--[endif]--></span></a>
points to the sacrificial offering (<i>Terumah</i>
and <i>Korban</i>) of the Messiah, which is
the New Covenant Sacrifice.<o:p></o:p></span></span></div>
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<span style="line-height: 200%;"><span style="font-family: Times, Times New Roman, serif; font-size: large;"> Another emphasis that I found
fascinating was Thornhill’s stress on ‘the others’<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftn22" name="_ftnref22" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[22]</span></span><!--[endif]--></span></a>
which would resonate well with the ideas of Emmanuel Levinas on ‘<i>alterity’</i>.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftn23" name="_ftnref23" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[23]</span></span><!--[endif]--></span></a>
Thornhill while appreciating a lot of the modern rethinking feels that it may
have become too in-ward looking. This new orientation is often missing a
concern for mission and evangelisation which is focused on the other.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftn24" name="_ftnref24" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[24]</span></span><!--[endif]--></span></a>
Christian theology using certain elements of Levinas’ post–modernist philosophy
on ‘<i>alterity</i>’ (otherness) as a paradigm
may be helpful in balancing this focus.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftn25" name="_ftnref25" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[25]</span></span><!--[endif]--></span></a> <o:p></o:p></span></span></div>
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<span style="line-height: 200%;"><span style="font-family: Times, Times New Roman, serif; font-size: large;">The
obsession of some rigidly ‘orthodox’ Catholics with the judicial, institutional
and administrative aspects of Catholicism almost deifies the Code of Canon Law
into a Biblical text. They forget that the last canon states that the salvation
of souls is the supreme law of the church and thus all the preceding church
laws should be interpreted in the light of this supreme law.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftn26" name="_ftnref26" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[26]</span></span><!--[endif]--></span></a>
Thornhill’s writings encourage us to refocus on Christ and the Church as the
Mystical Body of Christ rather than an over-emphasis on the judicial,
institutional and administrative aspect of its organisation. <o:p></o:p></span></span></div>
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<span style="line-height: 200%;"><span style="font-family: Times, Times New Roman, serif; font-size: large;"> The fourth reading I have chosen is
reading 11 “An Ecclesiological Presupposition” which is from “Priesthood: A
History of Ordained Ministry in the Roman Catholic Church” by Kenan B. Osborne.
Osborne’s main argument or point is that
one’s ecclesiological presuppositions affect how one’s views the development of
ministry in the Church. He lists two main groupings of Catholic theologians.
Firstly there are those who believe that Jesus established the Church and its
ministries and structures in detail during his life and secondly those who
believe that the Church and its ministries and structures arose after the
Resurrection under the guidance of the Holy Spirit.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftn27" name="_ftnref27" title="">[27]</a></span></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftn27" name="_ftnref27" title=""><!--[endif]--></a></span> <o:p></o:p></span></span></div>
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<span style="line-height: 200%;"><span style="font-family: Times, Times New Roman, serif; font-size: large;"> The point he makes about one presuppositions
is very important. However, it is not only one’s ecclesiological
presuppositions that influence one’s understanding of the ministries and
structures of the Church but also one’s Christological and Biblical
presuppositions. Edward Schillebeeckx,
for example, doesn’t believe in the historical reality of the Resurrection or
the resurrection experiences of the apostles or of Paul<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftn28" name="_ftnref28" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[28]</span></span><!--[endif]--></span></a>
and as a result would not fit in either of Osborne’s two groupings. <o:p></o:p></span></span></div>
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<span style="line-height: 200%;"><span style="font-family: Times, Times New Roman, serif; font-size: large;"> There is a need for a grouping
between the two groups that believes that Jesus in seed form (the mustard seed
of the parable) did establish his Church (Messianic Community) with its new
sacrifice and new priesthood within the People of Israel. After the
Resurrection, guided by the Holy Spirit and this new priesthood, these
seedlings developed and grew into the more fully fledged structures and
ministries of the Church. These structures and ministries, while maintaining
their original purpose, changed and developed exteriorly and culturally
depending on the historical and cultural developments of the times. Our understanding
through the centuries grew deeper and richer so that today we understand the
mystery of the Church in a deeper way that does not deny the understandings of
the past but enriches them. <o:p></o:p></span></span></div>
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<span style="line-height: 200%;"><span style="font-family: Times, Times New Roman, serif; font-size: large;"> At times unfortunately people in the
Church lose the insights and riches of the past and the believers of the new
generations need to renew these riches before they can enrich them further with
deeper and new insights. The Church especially needs to renew itself regularly
in its Jewish and Biblical roots as well as in the teachings of the apostolic
fathers, the great mystics, doctors and saints of both the Western and Eastern
Churches. </span></span></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a><span lang="EN-US"> </span>Joseph A Komonchak, “Many
Models, One Church”, <i>Church</i> (Spring
1993), 201.<o:p></o:p></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></span></a><span lang="EN-US"> </span>Joseph A Komonchak, “Many
Models, One Church”, 204.<o:p></o:p></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></span></a><span lang="EN-US"> </span>Joseph A Komonchak, “Many
Models, One Church”, 201.<o:p></o:p></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></span></a><span lang="EN-US"> </span>Joseph A Komonchak, “Many
Models, One Church”, 203.<o:p></o:p></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[5]</span></span><!--[endif]--></span></span></a><span lang="EN-US"> </span>Joseph A Komonchak, “Many
Models, One Church”, 204.<o:p></o:p></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftnref6" name="_ftn6" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[6]</span></span><!--[endif]--></span></span></a><span lang="EN-US"> </span>Joseph A Komonchak, “Many
Models, One Church”, 204.<o:p></o:p></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftnref7" name="_ftn7" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[7]</span></span><!--[endif]--></span></span></a><span lang="EN-US"> </span>Joseph A Komonchak, “Many
Models, One Church”, 204.<o:p></o:p></div>
</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftnref8" name="_ftn8" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[8]</span></span><!--[endif]--></span></span></a><span lang="EN-US"> </span>Orientale Lumen 1 <http://www.vatican.va/holy_father/john_paul_ii/apost_letters/documents/hf_jp-ii_apl_02051995_orientale-lumen_en.html><o:p></o:p></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftnref9" name="_ftn9" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[9]</span></span><!--[endif]--></span></span></a><span lang="EN-US"> </span>Ut Unam Sint 54 <http://www.vatican.va/holy_father/john_paul_ii/encyclicals/documents/hf_jp-ii_enc_25051995_ut-unum-sint_en.html><o:p></o:p></div>
</div>
<div id="ftn10">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftnref10" name="_ftn10" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[10]</span></span><!--[endif]--></span></span></a><span lang="EN-US"> </span>Unitatis Redintegratio
15 <http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decree_19641121_unitatis-redintegratio_en.html><o:p></o:p></div>
</div>
<div id="ftn11">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftnref11" name="_ftn11" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[11]</span></span><!--[endif]--></span></span></a><span lang="EN-US"> Father Ray Ryland, “</span>A Russian Who Challenged Orthodoxy to Reconcile With
Rome”, <http://www.zenit.org/en/articles/a-russian-who-challenged-orthodoxy-to-reconcile-with-rome><b><o:p></o:p></b></div>
</div>
<div id="ftn12">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftnref12" name="_ftn12" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[12]</span></span><!--[endif]--></span></span></a><span lang="EN-US"> </span>Judith Deutsch
Kornblatt, <i><span lang="EN-US">Doubly Chosen: </span><span lang="EN-US">Jewish
Identity, the Soviet Intelligentsia, and the Russian Orthodox Church</span></i><span lang="EN-US"> (USA: University of Wisconsin Press,2004).</span><o:p></o:p></div>
</div>
<div id="ftn13">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftnref13" name="_ftn13" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[13]</span></span><!--[endif]--></span></span></a><span lang="EN-US"> George A </span>Worgul, <i>From Magic to Metaphor: A Validation of
Christian Sacraments </i>(USA, Paulist Press, 1980), 123.<o:p></o:p></div>
</div>
<div id="ftn14">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftnref14" name="_ftn14" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[14]</span></span><!--[endif]--></span></span></a><span lang="EN-US"> George A </span>Worgul, <i>From Magic to Metaphor: A Validation of
Christian Sacraments, </i>123.<o:p></o:p></div>
</div>
<div id="ftn15">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftnref15" name="_ftn15" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[15]</span></span><!--[endif]--></span></span></a><span lang="EN-US"> George A </span>Worgul, <i>From Magic to Metaphor: A Validation of
Christian Sacraments, </i>123.<o:p></o:p></div>
</div>
<div id="ftn16">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftnref16" name="_ftn16" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[16]</span></span><!--[endif]--></span></span></a><span lang="EN-US"> </span><i>Baltimore Catechism</i> 1061 <http://www.baltimore-catechism.com/lesson27.htm>
and <i>Catechism of the Catholic Church</i>
1677 <http://www.vatican.va/archive/ccc_css/archive/catechism/p2s2c4a1.htm><o:p></o:p></div>
</div>
<div id="ftn17">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftnref17" name="_ftn17" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[17]</span></span><!--[endif]--></span></span></a><span lang="EN-US"> Lumen Gentium 48. <http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_en.html></span><o:p></o:p></div>
</div>
<div id="ftn18">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftnref18" name="_ftn18" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[18]</span></span><!--[endif]--></span></span></a><span lang="EN-US"> Lumen Gentium 8. <http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_en.html>.</span><o:p></o:p></div>
</div>
<div id="ftn19">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftnref19" name="_ftn19" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[19]</span></span><!--[endif]--></span></span></a><span lang="EN-US"> </span>Kneset in Aramaic,
Mikveh in Hebrew and <span lang="EN-US">congregationesque in Latin. </span><o:p></o:p></div>
</div>
<div id="ftn20">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftnref20" name="_ftn20" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[20]</span></span><!--[endif]--></span></span></a><span lang="EN-US"> </span>See Nachmanides
(Ramban)’s commentary on the Torah.<o:p></o:p></div>
</div>
<div id="ftn21">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftnref21" name="_ftn21" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[21]</span></span><!--[endif]--></span></span></a><span lang="EN-US"> </span>Hidden in the first
‘well’ of the text by counting from the tav of Be-reshit, 26 letters 4 times.<o:p></o:p></div>
</div>
<div id="ftn22">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftnref22" name="_ftn22" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[22]</span></span><!--[endif]--></span></span></a><span lang="EN-US"> John </span>Thornhill, <i>Sign
and Promise: A Theology of the Church for a Changing World </i>(Australia:
Harpers Collins, 1988), 48.<o:p></o:p></div>
</div>
<div id="ftn23">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftnref23" name="_ftn23" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[23]</span></span><!--[endif]--></span></span></a><span lang="EN-US"> Emmanuel </span>Levinas, <i>Alterity and Transcendence </i>(USA:
Columbia University Press, 1999). <o:p></o:p></div>
</div>
<div id="ftn24">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftnref24" name="_ftn24" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[24]</span></span><!--[endif]--></span></span></a><span lang="EN-US"> John </span>Thornhill <i>Sign
and Promise: A Theology of the Church for a Changing World,</i><span lang="EN-US"> 67-68.</span><o:p></o:p></div>
</div>
<div id="ftn25">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftnref25" name="_ftn25" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[25]</span></span><!--[endif]--></span></span></a><span lang="EN-US"> See </span>Glenn Morrison,<span style="color: #582c87; font-family: "Verdana","sans-serif"; font-size: 16.0pt; mso-ansi-language: EN-AU; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 10.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU; mso-font-kerning: 18.0pt;"> </span><i>Theology of Alterity: Levinas, von Balthasar
& Trinitarian Praxis </i>(USA; Duquesne University Press, 2013).<o:p></o:p></div>
</div>
<div id="ftn26">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftnref26" name="_ftn26" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[26]</span></span><!--[endif]--></span></span></a><span lang="EN-US"> </span>Code of Canon Law 1752
<http://www.vatican.va/archive/ENG1104/__P70.HTM><o:p></o:p></div>
</div>
<div id="ftn27">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftnref27" name="_ftn27" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[27]</span></span><!--[endif]--></span></span></a><span lang="EN-US"> Kenan B </span>Osborne, <i>Priesthood: A History of Ordained Ministry
in the Roman Catholic Church,</i> (New York: Paulist Press, 1988)<i>, </i>123-124.<o:p></o:p></div>
</div>
<div id="ftn28">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/User/Documents/Br%20Gilbert/mod%205-8.docx#_ftnref28" name="_ftn28" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[28]</span></span><!--[endif]--></span></span></a><span lang="EN-US"> </span><span lang="EN-US" style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Times, serif;">Edward Schillebeeckx, <i>Jesus: An
Experiment in Christology </i>(London: Collins, 1979), 378-379.</span><o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
<div class="MsoFootnoteText">
<o:p></o:p></div>
<div align="center" class="MsoNormal" style="line-height: 32px; text-align: center;">
<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Bibliography<o:p></o:p></span></b></div>
<div class="MsoNormal" style="line-height: 32px;">
<i><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Baltimore Catechism </span></i><span style="font-family: 'Times New Roman', serif; font-size: 12pt;"><http://www.baltimore-catechism.com/lesson27.htm><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 32px;">
<i><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Catechism of the Catholic Church </span></i><span style="font-family: 'Times New Roman', serif; font-size: 12pt;"><http://www.vatican.va/archive/ccc_css/archive/catechism/p2s2c4a1.htm><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 32px;">
<i><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Code of Canon Law</span></i><span style="font-family: 'Times New Roman', serif; font-size: 12pt;"> <http://www.vatican.va/archive/ENG1104/__P70.HTM><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 32px;">
<i><span lang="EN-US" style="font-family: 'Times New Roman', serif; font-size: 12pt;">Lumen Gentium. </span></i><span lang="EN-US" style="font-family: 'Times New Roman', serif; font-size: 12pt;"><http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vatii_const_19641121_lumen-gentium_en.html></span><span style="font-family: 'Times New Roman', serif; font-size: 12pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 32px;">
<i><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Orientale Lumen </span></i><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt;"><http://www.vatican.va/holy_father/john_paul_ii/apost_letters/documents/hf_jp-ii_apl_02051995_orientale-lumen_en.html><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 32px;">
<i><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Unitatis Redintegratio </span></i><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt;"><http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vatii_decree_19641121_unitatis-redintegratio_en.html><o:p></o:p></span></div>
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<i><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Ut Unam Sint </span></i><span style="font-family: 'Times New Roman', serif; font-size: 12pt;"><http://www.vatican.va/holy_father/john_paul_ii/encyclicals/documents/hf_jpii_enc_25051995_ut-unum-sint_en.html><o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Komonchak, Joseph A. “Many Models, One Church”, <i>Church</i> (Spring1993), 201-204.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Kornblatt, Judith Deutsch. </span><i><span lang="EN-US" style="font-family: 'Times New Roman', serif; font-size: 12pt;">Doubly Chosen: </span></i><i><span lang="EN-US" style="font-family: 'Times New Roman', serif; font-size: 12pt;">Jewish Identity, the Soviet Intelligentsia, and the Russian Orthodox Church</span></i><span lang="EN-US" style="font-family: 'Times New Roman', serif; font-size: 12pt;"> USA: University of Wisconsin Press, 2004.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Levinas, Emmanuel. <i>Alterity and Transcendence </i>USA: Columbia University Press, 1999.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Morrison, Glenn. <i>Theology of Alterity: Levinas, von Balthasar & Trinitarian Praxis </i>USA; Duquesne University Press, 2013.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Osborne, Kenan B. <i>Priesthood: A History of Ordained Ministry in the Roman Catholic Church, </i>New York: Paulist Press, 1988.<o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: 'Times New Roman', serif; font-size: 12pt;">Ryland, Ray. “</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">A Russian Who Challenged Orthodoxy to Reconcile With Rome” <http://www.zenit.org/en/articles/a-russian-who-challenged-orthodoxy-to-reconcile-with-rome><o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: 'Times New Roman', serif; font-size: 12pt;">Schillebeeckx, Edward. <i>Jesus: An Experiment in Christology </i>London: Collins, 1979.</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt;"><o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Thornhill, John. <i>Sign and Promise: A Theology of the Church for a Changing World </i>(Australia: Harpers Collins, 1988).<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Worgul, George A. <i>From Magic to Metaphor: A Validation of Christian Sacraments </i>USA, Paulist Press, 1980.<o:p></o:p></span></div>
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Apostles of Perpetual Adorationhttp://www.blogger.com/profile/00056776029260559524noreply@blogger.com0tag:blogger.com,1999:blog-4467535526253853305.post-77687364746136361392013-09-21T08:59:00.003-07:002015-04-20T20:24:50.026-07:00Jewish Thought: Talmud Torah, Musar, Kabbalah and Hasidut.<br />
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<span style="line-height: 200%;"><span style="font-family: Times, Times New Roman, serif;">by Brother Gilbert Joseph of the Divine Presence</span></span></div>
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<span style="line-height: 200%;"><span style="font-family: Times, Times New Roman, serif; font-size: large;">Hilary Putnam a Jewish
writer has written about Rosenzweig, Buber and Levinas as some of the foremost
influences on modern Jewish thought as a guide to life.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Jewish%20thought.docx#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[1]</span><!--[endif]--></span></a>
The ideas of these Jewish thinkers also influence many Christian writers,
thinkers, philosophers and theologians. These Jewish writers and many others
draw on Jewish sources for the genesis of their thought. The ideas of Buber and
Levinas provide a good contrast to how these Jewish sources are used.<o:p></o:p></span></span></div>
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<span style="line-height: 200%;"><span style="font-family: Times, Times New Roman, serif; font-size: large;"> I would divide Jewish thought into four main areas of
Talmud Torah, Musar, Kabbalah and Hasidut. Levinas draws extensively on the
teachings of Talmud Torah and Musar. Buber draws extensively on the teachings
of Kabbalah and Hasidut. In differing ways Levinas and Buber bring Jewish
thought to a wider and universal non-Jewish audience. These insights influence
both Western philosophy and Christian theology. The Mitnagdim or Litvak
tradition is mostly concerned with Talmud Torah which is the intensive and
often legalistic study of the Talmud’s teachings on the Torah. <o:p></o:p></span></span></div>
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<span style="line-height: 200%;"><span style="font-family: Times, Times New Roman, serif; font-size: large;"> The Musar movement under the leadership of Rabbi Salanter
and Rabbi Broida<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Jewish%20thought.docx#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[2]</span><!--[endif]--></span></a>
remedied the tendency for the study of the Talmud to become more of a legal and
intellectual endeavour than an encounter with God. Musar stressed the inner
light of the laws and ethical living.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Jewish%20thought.docx#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[3]</span><!--[endif]--></span></a>
It was a move from head to heart. The
writings on Musar by the Chofetz Chaim is today one of the greatest influences
in the Litvisher world.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Jewish%20thought.docx#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[4]</span><!--[endif]--></span></a> Kabbalah is the name given to the Jewish
mystical tradition but many Kabbalists started to intellectualise Kabbalah<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Jewish%20thought.docx#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[5]</span><!--[endif]--></span></a>
so that it became another purely intellectual pursuit rather than a heart
encounter.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Jewish%20thought.docx#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[6]</span><!--[endif]--></span></a> In order to remedy this, Hasidism arose as a
movement that used the insights of Kabbalah as praxis to daily living from the
heart perspective.<o:p></o:p></span></span></div>
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<span style="line-height: 200%;"><span style="font-family: Times, Times New Roman, serif; font-size: large;"> Levinas belonged to the Jewish world of Modern Orthodoxy
which is in the Mitnagdim or Litvak stream of Judaism. Levinas states that
being Orthodox Jewish is the study of Talmud and mitzvot. <a href="file:///C:/Users/User/Documents/Br%20Gilbert/Jewish%20thought.docx#_ftn7" name="_ftnref7" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[7]</span><!--[endif]--></span></a>
Levinas emphasis on ethical transcendence is drawn from the tradition of Musar
which also focuses on the priority of the ethical. Buber on the other hand has
been influenced by Hasidism in his youth and shares the delightful and
insightful stories of the Hasidic Rebbes with the academic world. He especially
was drawn to the tales of the Baal Shem Tov who founded modern Hasidism and
those of his great grandson Rebbe Nachman of Breslov.<o:p></o:p></span></span></div>
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<span style="line-height: 200%;"><span style="font-family: Times, Times New Roman, serif; font-size: large;"> All four strands of Jewish thought are needed to give
fullness to Judaism. Talmud Torah and Musar are at the level of Peshat (simple
literal meaning) and Drash (homeletical and ethical meaning) while Kabbalah and
Hasidut are at the levels of Remez (allegory/ Aggadah) and Sod (Mystery/
Secret). These four strands have always been a part of Judaism and the modern
movements of Musar and Hasidut are revivals of this at a time when they had
been hidden from view. Head and heart, faith and reason, orthodoxy and
orthopraxy, male and female must always go together in harmony. <o:p></o:p></span></span></div>
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<span style="line-height: 200%;"><span style="font-family: Times, Times New Roman, serif; font-size: large;"> The study of the Talmud and Kabbalah without Musar and
Hasidut soon leads to spiritual dryness and sterility (the waters of Miriam’s
well dries up). The study of Talmud then becomes an activity of intellectual
pride and Kabbalah descends to the manipulation of powers focused on the
‘self’. Musar and Hasidut leads to humility and littleness and a focus on the
other. The Rabbis of Judaism associate Miriam’s well (beer) with Torah insights
and understandings (biur). When Miriam dies (when we lose the feminine heart
dimension of interpreting Scripture) then the spiritual waters of the well
(rock struck by Moses) dries up and we are only left with a dry and sterile
intellectualism. Rabbi Yaacov Haber of
the Litvak tradition writes:<o:p></o:p></span></span></div>
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<span style="line-height: 200%;"><span style="font-family: Times, Times New Roman, serif; font-size: large;">...Miriam
brought the well, the Be’er. And this is the Biur, the deeper understanding of
life. She brought the insight that emerges from low and dark places, and from
which perspective you can suddenly see how things fit together. The sweetening
of bitter waters is the achievement of a new, deeper and broader perspective...<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Jewish%20thought.docx#_ftn8" name="_ftnref8" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[8]</span><!--[endif]--></span></a><o:p></o:p></span></span></div>
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<span style="line-height: 200%;"><span style="font-family: Times, Times New Roman, serif; font-size: large;"> Hasidism itself has many different groups called
dynasties. Some writers divide them into two groups Chabad and Chagas.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Jewish%20thought.docx#_ftn9" name="_ftnref9" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[9]</span><!--[endif]--></span></a> Chabad is the Hasidim of the Divine Head
(Chokmah/ Binah/ Daat) and Chagas is Hasdim of the divine Heart (Chesed/
Gevurah/ Tiferet). Lubavitch Hasidism is the only survivor of the Chabad school
and most other forms of Hasidism are classified under Chagas. However there are
major differences between the Hasidic dynasties within the Chagas grouping.
Lubavitch and Breslov are the most open to outsiders and are the fastest
growing movements of Hasidism. <o:p></o:p></span></span></div>
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<span style="line-height: 200%;"><span style="font-family: Times, Times New Roman, serif; font-size: large;"> Kabbalah in the last 30 years has seen an incredible
revival as a living prayer and meditation tradition of Judaism. Even among many
Hasidic groups the meditation side of Kabbalah had been obscured or forgotten. Pearl
Besserman a descendant of the Baal Shem Tov writes:<o:p></o:p></span></span></div>
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<span style="line-height: 200%;"><span style="font-family: Times, Times New Roman, serif; font-size: large;"> ...it appears that Jewish mysticism is enjoying a renewal.
Thanks to a scholarly revival,
lucid translations of the ancient texts have made the practice accessible to a new generation of students...Ancient rituals
will be charged with new life, as old cultural
norms are expanded to embrace new ones. The practice of Hitbodedut will be open to anyone who aspires to become
one with No-thing... <a href="file:///C:/Users/User/Documents/Br%20Gilbert/Jewish%20thought.docx#_ftn10" name="_ftnref10" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[10]</span><!--[endif]--></span></a></span></span></blockquote>
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<span style="line-height: 200%;"><span style="font-family: Times, Times New Roman, serif; font-size: large;">The wonderful
translations and books on Jewish mysticism and the Jewish practices of
meditation and contemplation by Rabbi Aryeh Kaplan have paved the way for this
renewed interest in Jewish mysticism. This
has drawn Jews and Judaism even closer towards Catholicism which is also
experiencing a renewed interest in mysticism and meditative and contemplative
prayer. Rebbe Nachman’s mystical teachings on Hitbodedut (the Jewish Holy Hour
of Prayer) are finding resonance outside the bounds of the Breslov movement.<o:p></o:p></span></span></div>
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<span style="line-height: 200%;"><span style="font-family: Times, Times New Roman, serif; font-size: large;"> Orthodox Judaism is not uniform and monolithic but has a
rich diversity of groups and organisations which combine the different strands
of Jewish thought in interesting mixes. When I lived in Israel I studied at Aish
ha Torah Yeshivah (which faces the Western or Wailing Wall (the Kotel)), that
mixes aspects of the Litvisher world with aspects of Hasidism. Rabbi Noah Weinberg the founder of Aish ha Torah
(Fire of Torah) was himself the product of the Lithuanian academies (Litvak
Yeshivot) and a grandson of the Black Slonimer Hasidic Rebbe Avraham Weinberg.
Here and elsewhere I studied Kabbalah with Rabbi Yom Tov Glaser an Aish ha
Torah trained Rabbi who became a Karliner Hasid. Rabbi Glaser is also into extreme sports and
surfing.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Jewish%20thought.docx#_ftn11" name="_ftnref11" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[11]</span><!--[endif]--></span></a> Recently
Menachem Herman a Breslov Hasid who is a famous Jewish rock musician joined the
seminarians from Aish ha Torah to produce a song for Rosh ha Shana.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Jewish%20thought.docx#_ftn12" name="_ftnref12" title="">[12]</a></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Jewish%20thought.docx#_ftn12" name="_ftnref12" title=""><!--[endif]--></a></span><o:p></o:p></span></span></div>
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<span style="line-height: 200%;"><span style="font-family: Times, Times New Roman, serif; font-size: large;"> Many people side-line Haredi and Hasidic forms of Judaism
by dismissing them as ultra-orthodox. However, these groups are growing and
they are reaching out to the younger generations in a way that Catholics could
learn much from them. Their use of contemporary music forms and dancing united
to Hasidic style music and dancing is attractive to many. The simplicity and
joy of the Breslov Hasidim as shown in the Israeli movie “Ushpizin” was also
attractive to many people both Jewish and non-Jewish. The mixture of learning and life is
intoxicating to many of the young today. <o:p></o:p></span></span></div>
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<span style="line-height: 200%;"><span style="font-family: Times, Times New Roman, serif; font-size: large;"> Among the younger generations the differences are
becoming less between the Haredi and the Modern Orthodox as the younger Modern
Orthodox are becoming more stringent in observances and dress.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Jewish%20thought.docx#_ftn13" name="_ftnref13" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[13]</span><!--[endif]--></span></a>
Michael Kress in an article titled “Orthodox Judaism Today” comments:<o:p></o:p></span></span></div>
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<span style="line-height: 200%;"><span style="font-family: Times, Times New Roman, serif; font-size: large;"> ...But in recent
years, the line between haredi and Orthodox has blurred. Many Modern Orthodox Jews are increasingly
stringent in their adherence to Jewish law and express
a growing sense of alienation from the larger, secular culture. Some scholars have even referred to the trend as
the "haredization" of Orthodoxy, and some believe that Modern Orthodoxy is essentially dead...<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Jewish%20thought.docx#_ftn14" name="_ftnref14" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[14]</span><!--[endif]--></span></a></span></span></blockquote>
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<span style="line-height: 200%;"><span style="font-family: Times, Times New Roman, serif; font-size: large;">Even among the
Messianic Jewish groups there is a move towards more Torah and Jewish
observance in the younger generation of Messianic Jews and Hebrew Catholics.
Among the practicing and devout younger gentile Catholics there is also a move
to more traditional customs, practices and morality.<o:p></o:p></span></span></div>
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<span style="line-height: 200%;"><span style="font-family: Times, Times New Roman, serif; font-size: large;"> It is from these communities of spiritual life that
Jewish thought will continue to develop rather than in academic elites who are
mere voyeurs of the faith of others. Today we need theologians and philosophers
who are themselves people of vibrant faith who confront the secular culture as
a sign of contradiction. Liberal Judaism and Liberal Christianity are very old
and tired and dying a slow death as it compromises with the ‘Culture of Death’.
It is from the living tradition of the four strands of Orthodox Judaism that
further authentic Jewish thought will develop, which will in turn fertilise
Christian thought and theology as well as Western philosophy. <o:p></o:p></span></span></div>
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<span style="line-height: 200%;"><span style="font-family: Times, Times New Roman, serif; font-size: large;"> The future generations of believers may find certain
aspects of Levinas and Buber’s thought
useful in the new age of Faith that is coming, beyond the nightmare of our
rationalistic and secular technological age. If they do, it will be because of
their drawing on the wellsprings of truth<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Jewish%20thought.docx#_ftn15" name="_ftnref15" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[15]</span><!--[endif]--></span></a>
found in the ancient but ever renewing traditions of Judaism. Over two
millennium Jews and Christians have influenced each other knowingly and
unknowingly with their spiritual movements and insights. In the third
millennium, which Pope John Paul II foresaw as a ‘millennium of unifications’<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Jewish%20thought.docx#_ftn16" name="_ftnref16" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[16]</span><!--[endif]--></span></a>,
will we see the rise of a new mystical and humble Catholic Church with Judaism at its heart as the Mother form<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Jewish%20thought.docx#_ftn17" name="_ftnref17" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[17]</span><!--[endif]--></span></a>
of the church and its two lungs of East and West breathing in perfect union<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Jewish%20thought.docx#_ftn18" name="_ftnref18" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[18]</span><!--[endif]--></span></a>?
Soloviev a famous Russian Orthodox
mystic and writer believed that it would be the mystically awakened Jews in the
Eastern and Western Churches that would bring about the reunion of the Eastern
Orthodox and Western Catholic churches.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Jewish%20thought.docx#_ftn19" name="_ftnref19" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[19]</span><!--[endif]--></span></a>
Will this be the fulfilment of the Election of Israel as a light to the
Gentiles? Will Jewish thought reach its greatest ‘fullness’ when it is reunited
and restored to the very heart of the Church in the service of the Messiah and
His kingdom?<o:p></o:p></span></span></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Jewish%20thought.docx#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[1]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif";"> Hilary Putnam <i>Jewish Philosophy as a Guide to Life:
Rosenzweig, Buber, Levinas, Wittgenstein </i>(USA; Indiana University Press,
2008).<o:p></o:p></span></div>
</div>
<div id="ftn2">
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Jewish%20thought.docx#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[2]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif";">
<i>The New Encyclopedia of Judaism</i>
“Musar” (Jerusalem: NYU Press, 1989)<o:p></o:p></span></div>
</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Jewish%20thought.docx#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[3]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif";"> Eugene B Borowitz & Frances
Weinman Schwartz, <i>The Jewish Moral
Virtues </i>(USA: Jewish Publications Society, 1999).<o:p></o:p></span></div>
</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Jewish%20thought.docx#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[4]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif";"> Rabbi Shimon Finkelman and Rabbi
Yitzchak Berkowitz <i>Chofetz Chaim: A
Lesson a Day </i>(Brooklyn NY: Mesorah Publications, 2006).<o:p></o:p></span></div>
</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Jewish%20thought.docx#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[5]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif";"> Marco Pasi (editor) <i>Kabbalah
and Modernity : Interpretations, Transformations, Adaptations </i>(Boston: Brill Academic Publishers, 2010), 2.<o:p></o:p></span></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Jewish%20thought.docx#_ftnref6" name="_ftn6" title=""><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[6]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif";"> Pearl Besserman, <i>Kabbalah and Jewish Mysticism </i>(Boston:
Shambala, 1997).<o:p></o:p></span></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Jewish%20thought.docx#_ftnref7" name="_ftn7" title=""><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[7]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif";"> Salomon Malka, <i>Emmauel Levinas: His Life and Legacy </i>(Pittsburgh: Duquesne University Press, 2006),
212.<o:p></o:p></span></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Jewish%20thought.docx#_ftnref8" name="_ftn8" title=""><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[8]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif";"> Rabbi Yaacov Haber, <i>Paths to Spiritual Growth: Torah Insights </i><http://www.ou.org/torah/haber/thoughts/5761/chukat61.htm><o:p></o:p></span></div>
</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Jewish%20thought.docx#_ftnref9" name="_ftn9" title=""><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[9]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif";"> Daniël Meijers, <i>Ascetic
Hasidism in Jerusalem: The Guardian-Of-The-Faithful Community of Mea Shearim<b> </b></i>(Netherlands:Brill,1992) 30-37.<o:p></o:p></span></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Jewish%20thought.docx#_ftnref10" name="_ftn10" title=""><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[10]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif";"> Pearl Besserman, <i>Kabbalah and Jewish Mysticism, </i>139,
144-145.<o:p></o:p></span></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Jewish%20thought.docx#_ftnref11" name="_ftn11" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-AU; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[11]</span></span><!--[endif]--></span></a> Rabbi
Shraga Simmons, <i>Surfboard Spirituality </i><http://www.aish.com/sp/so/Surfboard-Spirituality.html><b><o:p></o:p></b></div>
</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Jewish%20thought.docx#_ftnref12" name="_ftn12" title=""><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[12]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif";"> <i>Get Clarity</i>
<https://www.youtube.com/watch?v=vCYRM7KYJY4&list=PL63059233A2CFACB1><o:p></o:p></span></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Jewish%20thought.docx#_ftnref13" name="_ftn13" title=""><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[13]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif";"> Samuel C. Heilman, <i>Sliding to the Right: The Contest for the
Future of American Jewish Orthodoxy </i>(USA: University of California Press,
2006), 9-14.<o:p></o:p></span></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Jewish%20thought.docx#_ftnref14" name="_ftn14" title=""><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[14]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif";"> Michael Kress, <i>Orthodox Judaism Today <</i>http://www.myjewishlearning.com/history/Jewish_World_Today/Denominations/Orthodox.shtml><o:p></o:p></span></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Jewish%20thought.docx#_ftnref15" name="_ftn15" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-AU; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[15]</span></span><!--[endif]--></span></a>
Baal Shem Tov, A letter from Rabbi
Yisrael Ba'al Shem Tov to his brother in-law, Rebbe Gershon of Kitov, <http://www.inner.org/baal-shem-tov/letter.php><b><o:p></o:p></b></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Jewish%20thought.docx#_ftnref16" name="_ftn16" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-AU; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[16]</span></span><!--[endif]--></span></a> Cardinal
Joseph Ratzinger,<i> Salt of the Earth, An Interview With Peter Seewald, </i>(San
Francisco: Ignatius Press, 1997), 237.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Jewish%20thought.docx#_ftnref17" name="_ftn17" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-AU; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[17]</span></span><!--[endif]--></span></a>
Louis Bouyer, <i>The Church of God: Body of Christ and Temple of the Spirit </i>(USA: Fransican Herald Press, 1982), 568.<o:p></o:p></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Jewish%20thought.docx#_ftnref18" name="_ftn18" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; mso-ansi-language: EN-AU; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[18]</span></span><!--[endif]--></span></a> <i>Ut Unam Sint</i> 54 <http://www.vatican.va/holy_father/john_paul_ii/encyclicals/documents/hf_jp-ii_enc_25051995_ut-unum-sint_en.html></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Jewish%20thought.docx#_ftnref19" name="_ftn19" title=""><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman","serif";"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[19]</span></span><!--[endif]--></span></span></a><span style="font-family: "Times New Roman","serif";"> Judith Deutsch Kornblatt, </span><i><span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US; mso-bidi-font-weight: bold;">Doubly Chosen: </span></i><i><span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;">Jewish Identity, the Soviet Intelligentsia, and the
Russian Orthodox Church</span></i><span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US;"> (USA: University of Wisconsin Press,2004) 19-22.</span><span style="font-family: "Times New Roman","serif";"><o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Bibliography<o:p></o:p></span></b></div>
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<i><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Get Clarity </span></i><span style="font-family: "Times New Roman","serif"; font-size: 12pt;"><https://www.youtube.com/watch?v=vCYRM7KYJY4&list=PL63059233A2CFACB 1><o:p></o:p></span></div>
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<i><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">The New Encyclopedia of Judaism</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12pt;"> “Musar” Jerusalem: NYU Press, 1989.<o:p></o:p></span></div>
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<i><span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Ut Unam Sint</span></i><span style="font-family: "Times New Roman","serif"; font-size: 12pt;"> <http://www.vatican.va/holy_father/john_paul_ii/encyclicals/documents/hf_jp- ii_enc_25051995_ut-unum-sint_en.html><o:p></o:p></span></div>
<div class="MsoNormal">
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<div class="MsoNormal">
<span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Baal Shem Tov, Yisrael (Rabbi). <i>A letter from Rabbi Yisrael Ba'al Shem Tov to his brother in-law, Rebbe Gershon of Kitov</i>, <http://www.inner.org/baal-shem-tov/letter.php><o:p></o:p></span></div>
<div class="MsoNormal">
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<div class="MsoNormal">
<span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Besserman, Pearl. <i>Kabbalah and Jewish Mysticism </i>Boston: Shambala, 1997.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Borowitz, Eugene B and Schwartz, Frances Weinman. <i>The Jewish Moral Virtues </i>USA: Jewish Publications Society, 1999.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Bouyer, Louis. <i>The Church of God: Body of Christ and Temple of the Spirit </i>USA: Franciscan Herald Press, 1982.<o:p></o:p></span></div>
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<div class="MsoNormal">
<span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Finkelman, Shimon (Rabbi) and Berkowitz, Yitzchak (Rabbi). <i>Chofetz Chaim: A Lesson a Day </i>Brooklyn NY: Mesorah Publications, 2006.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Haber, Yaacov (Rabbi), <i>Paths to Spiritual Growth: Torah Insights </i><http://www.ou.org/torah/haber/thoughts/5761/chukat61.htm><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Heilman, Samuel C. <i>Sliding to the Right: The Contest for the Future of American Jewish Orthodoxy </i>USA: University of California Press, 2006.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Kornblatt, Judith Deutsch. </span><i><span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 12pt;">Doubly Chosen: </span></i><i><span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 12pt;">Jewish Identity, the Soviet Intelligentsia, and the Russian Orthodox Church</span></i><span lang="EN-US" style="font-family: "Times New Roman","serif"; font-size: 12pt;"> USA: University of Wisconsin Press.</span><span style="font-family: "Times New Roman","serif"; font-size: 12pt;"><o:p></o:p></span></div>
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<div class="MsoNormal">
<span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Kress, Michael. <i>Orthodox Judaism Today <</i>http://www.myjewishlearning.com/history/Jewish_World_Today/Denominations/Orthodox.shtml><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Malka, Salomon. <i>Emmauel Levinas: His Life and Legacy </i>Pittsburgh: Duquesne University Press, 2006.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Meijers, Daniel. <i>Ascetic Hasidism in Jerusalem: The Guardian-Of-The-Faithful Community of Mea Shearim<b> </b></i>Netherlands:Brill,1992.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Pasi, Marco (editor). <i>Kabbalah and Modernity : Interpretations, Transformations, Adaptations </i>Boston: Brill Academic Publishers, 2010.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Putnam, Hilary. <i>Jewish Philosophy as a Guide to Life: Rosenzweig, Buber, Levinas,Wittgenstein </i>USA; Indiana University Press, 2008.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Ratzinger, Joseph (Cardinal),<i> Salt of the Earth, An Interview With Peter Seewald, </i>(San Francisco: Ignatius Press, 1997), 237.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Simmons, Shraga (Rabbi). <i>Surfboard Spirituality </i><http://www.aish.com/sp/so/Surfboard- Spirituality.html><o:p></o:p></span></div>
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Apostles of Perpetual Adorationhttp://www.blogger.com/profile/00056776029260559524noreply@blogger.com0tag:blogger.com,1999:blog-4467535526253853305.post-1122105327143078902013-09-21T04:49:00.000-07:002015-04-20T20:23:52.056-07:00A Jewish and Marian reading of St John of the Cross<br />
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<span style="font-family: 'Times New Roman', serif;"><span style="font-size: medium;">by Brother Gilbert Joseph of the Divine Presence</span></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">St John of the Cross was one of the greatest spiritual writers and mystics of the Catholic Church as well as a great reformer (in association with St Teresa of Avila) of the Carmelite Order. In my tutorial presentation I wish to focus on the Jewish background of St John of the Cross and the influence of Jewish teachings that in a hidden manner emphasizes the Marian dimension of his writings. In this tutorial I wish to focus on his concept of the Dark Night especially referring to the second book of the Dark Night and the 16<sup>th</sup> chapter.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> John was born as Juan de Yepes y Alvarez. His father Gonzalo de Yepes was of a wealthy converso (converted Jewish family) that like the family of St Teresa of Avila were silk merchants. These families of silk merchants had officially converted to Catholicism in 1391 and had spent much effort hiding their Jewish origins so they could pass for families of “pure blood” Old Christians.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Research%20Paper%20for%20Tutorial%20in%20Personal%20Growth%20and%20Integration.docx#_ftn1" name="_ftnref1" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[1]</span></span></a> Gonzalo threatened this secrecy when he married Catalina Alvarez a Jewish conversa from a recently converted family from Toledo.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Research%20Paper%20for%20Tutorial%20in%20Personal%20Growth%20and%20Integration.docx#_ftn2" name="_ftnref2" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[2]</span></span></a> Toledo was known to have a network of Conversos families.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Research%20Paper%20for%20Tutorial%20in%20Personal%20Growth%20and%20Integration.docx#_ftn3" name="_ftnref3" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[3]</span></span></a> In fact St Teresa’s paternal family also came from a Jewish conversos family of Toledo who moved to Avila after they did penance in an auto-de-fe in 1485 for relapsing into Judaism.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Research%20Paper%20for%20Tutorial%20in%20Personal%20Growth%20and%20Integration.docx#_ftn4" name="_ftnref4" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[4]</span></span></a> Gonzalo and Catalina were cut off from the Yepes family and they became simple weavers.<span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Research%20Paper%20for%20Tutorial%20in%20Personal%20Growth%20and%20Integration.docx#_ftn5" name="_ftnref5" style="color: purple; text-decoration: none;" title="">[5]</a></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Research%20Paper%20for%20Tutorial%20in%20Personal%20Growth%20and%20Integration.docx#_ftn5" name="_ftnref5" style="color: purple; text-decoration: none;" title=""></a></span><o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> Toledo was known as a centre of Kabbalah and the Church, encouraged by Popes, for over a hundred years had been advocating the study of Jewish Kabbalah as a way to explain more fully the Catholic mysteries. In fact some writers believe that it was the Catholic Church that helped spread the wisdom of the Kabbalah especially the Zohar. Sixtus IV ordered the translation into Latin of seventy works of Kabbalah and Pope Paul IV encouraged and supported the first printing of the Zohar. Both St John of the Cross and St Teresa of Avila used the writings of Bernardino de Laredo (especially the Ascent of Mount Sion) who was a known converso (as well as a doctor and a Franciscan) drawing on Jewish mystical traditions.<span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Research%20Paper%20for%20Tutorial%20in%20Personal%20Growth%20and%20Integration.docx#_ftn6" name="_ftnref6" style="color: purple; text-decoration: none;" title="">[6]</a></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Research%20Paper%20for%20Tutorial%20in%20Personal%20Growth%20and%20Integration.docx#_ftn6" name="_ftnref6" style="color: purple; text-decoration: none;" title=""></a></span><o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> Bernardino de Laredo’s writings were able to be passed by the Inquisition only when he rewrote them emphasizing Scriptural quotes and Catholic sources. St John of the Cross followed his example by explaining his ideas with frequent scriptural references. Even then certain sections of his writings seem to have been removed. One who is familiar with the Jewish Kabbalah and mystical books can’t help but notice that St John of the Cross refers to the same Scriptural sources as the mystical writings of the Jewish rabbis and mystics. The Bahir seems to be one source, whether used directly or indirectly, for some of St John’s teachings.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Research%20Paper%20for%20Tutorial%20in%20Personal%20Growth%20and%20Integration.docx#_ftn7" name="_ftnref7" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[7]</span></span></a> My point is that it is only going back to the Jewish sources in order to understand St John’s concept fully that it is clearly reveals the deeply hidden Marian nature of John’s writings.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> St John of the Cross uses Psalm 18 to explain his concept of mystical darkness. The opening verses of the Bahir also quotes this same Psalm 18 in order to explain the spiritual darkness in a discussion of the two spiritual ways of darkness and of light.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">Rabbi Nehuniah ben HaKana said: One verse (Job 37:21) states, "And now they do not see light, it is brilliant (Bahir) in the skies…[round about God in terrible majesty]." Another verse, however, (Psalm 18:12), states, "He made darkness His hiding place." It is also written (Psalm 97:2), "Cloud and gloom surround Him." This is an apparent contradiction. A third verse comes and reconciles the two. It is written (Psalm139:12), "Even darkness is not dark to You. Night shines like day -- light and darkness are the same."... (Bahir 1).<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Research%20Paper%20for%20Tutorial%20in%20Personal%20Growth%20and%20Integration.docx#_ftn8" style="color: purple; text-decoration: none;">[8]</a></span></blockquote>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">The Ramban in his commentary on Genesis distinguishes between the “vakhoshekh” (and darkness) in Genesis 1:2 and the ‘hakhoshek’ (the darkness) mentioned in verses 4 and 5<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Research%20Paper%20for%20Tutorial%20in%20Personal%20Growth%20and%20Integration.docx#_ftn9" name="_ftnref9" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[9]</span></span></a> which is also linked by the Jewish tradition to the darkness of Miriam’s Well.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> This second darkness is a created female darkness connected with the “face over the waters”. This is linked by the Kabbalists with the female created Wisdom of Proverbs 8 in regards to the circle (face over the waters) drawn over the face of the deep. They consider the <i>vayhi or</i> (and there was light) to be the created female light of the Celestial Mother which is hidden in the darkness of Miriam’s Well (well waters are primordial waters) on the twilight between the first and second day of Creation. This mother is called Miriam (Bitter Seas) and Zohar (dark light or splendour). She is associated with the concept of the tabernacle and house of God’s presence (<i>Shekhinah</i>). St John when speaking of the Dark Night of the Soul uses the term dark waters, dark contemplation, dark night, tabernacle, hidden, hiding place, tabernacle of David, divine Wisdom in souls<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Research%20Paper%20for%20Tutorial%20in%20Personal%20Growth%20and%20Integration.docx#_ftn10" name="_ftnref10" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[10]</span></span></a> which are all allusions to this Dark Lady or Black Madonna who is the Lady of Carmel. Carmelite tradition associates the yad (hand or foot) shaped<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Research%20Paper%20for%20Tutorial%20in%20Personal%20Growth%20and%20Integration.docx#_ftn11" name="_ftnref11" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[11]</span></span></a> dark water/rain cloud seen by Elijah on Mt Carmel with the Virgin Mary and the foot of the woman in Genesis 3:15.<span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Research%20Paper%20for%20Tutorial%20in%20Personal%20Growth%20and%20Integration.docx#_ftn12" name="_ftnref12" style="color: purple; text-decoration: none;" title="">[12]</a></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Research%20Paper%20for%20Tutorial%20in%20Personal%20Growth%20and%20Integration.docx#_ftn12" name="_ftnref12" style="color: purple; text-decoration: none;" title=""></a></span><o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> The concept of the dark night in John’s writings refers to four kinds of dark night divided into two categories. The first dark night is the dark night of the senses and the second dark night is the dark night of the soul which is divided into three dark nights- the dark night of the memory, dark night of the intellect and the dark night of the will. This is also understood in the concept of the purgative, illuminative and unitive ways linked to hope, faith, and love.<span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Research%20Paper%20for%20Tutorial%20in%20Personal%20Growth%20and%20Integration.docx#_ftn13" name="_ftnref13" style="color: purple; text-decoration: none;" title="">[13]</a></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Research%20Paper%20for%20Tutorial%20in%20Personal%20Growth%20and%20Integration.docx#_ftn13" name="_ftnref13" style="color: purple; text-decoration: none;" title=""></a></span><o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> This is also linked to the four worlds in Kabbalah of Assiyah (action), Yetzirah (formation), Beriah (creation) and Atzilut (nearness to God).<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Research%20Paper%20for%20Tutorial%20in%20Personal%20Growth%20and%20Integration.docx#_ftn14" name="_ftnref14" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[14]</span></span></a> The dark night of the senses is an active dark night in which one uses the disciplines and good deeds given in the commandments to achieve ones purpose. At this stage the bride (soul) circles the bridegroom.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Research%20Paper%20for%20Tutorial%20in%20Personal%20Growth%20and%20Integration.docx#_ftn15" name="_ftnref15" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[15]</span></span></a> The dark night of the soul is a passive dark night. The passive dark night of memory (purgative) leads one to hope (tikvah) which is the bathing and cleansing of the bride (soul). The passive dark night of intellect (illuminative) leads one to faith (emuna) and is the dressing of the bride in her bridal pearl garments.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Research%20Paper%20for%20Tutorial%20in%20Personal%20Growth%20and%20Integration.docx#_ftn16" name="_ftnref16" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[16]</span></span></a> The passive dark night of the will (unitive) leads to love (ahavah) and the undressing of the bride by the bridegroom and consummation. This is the level which culminates in divine coupling (cleaving /union/ devekut) of the soul and her beloved Lord. The dark and beautiful Lady of the Song of Songs, delights in her beloved one in mystical and virginal nuptial union. This is why St John of the Cross writes his concepts firstly in poetry that mirrors the poetry of the Song of Songs. After this he explains each verse of his poem in more detail constantly referring one to a mystical reading of Biblical texts and verses.<span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Research%20Paper%20for%20Tutorial%20in%20Personal%20Growth%20and%20Integration.docx#_ftn17" name="_ftnref17" style="color: purple; text-decoration: none;" title="">[17]</a></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Research%20Paper%20for%20Tutorial%20in%20Personal%20Growth%20and%20Integration.docx#_ftn17" name="_ftnref17" style="color: purple; text-decoration: none;" title=""></a></span><o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> In order to more fully understand this wisdom one needs to understand the Kabbalistic understanding of the Divine Man (Adam Kadmon) or Tree of Life in regards to the sefirot or attributes of God. The left side of the Sefirotic array is classified as the female side and the side of the dark light (zohar) and the right side of the array is associated with the male and the brilliant light (bahir). The uncreated Sefirot described by the Ramban (Nachmanides) is associated with Adam Kadmon (Kingdom of Holiness or Divine Will) and the perfect or immaculate mirror or reflection that is the created Sefirot (described by Rambam/ Maimonides) is the female known as <i>Shekhinah</i> (female Presence) and <i>Kavodah</i> (female Glory of God). <o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">"What is his heart? He said: <i>Mother </i>(Imma), Ben Zoma is outside, and you are with him. The heart (Lev) in gematria is thirty-two. These are concealed, and with them the world was created. What are these 32? He said: These are the 32 Paths. This is like a king who was in the innermost of many chambers. The number of such chambers was 32, and to each one there was a path. Should the king bring everyone to his chamber through these paths? You will agree that he should not. Should he reveal his jewels, his tapestries, his hidden and concealed secrets? You will again agree that he should not. What then does he do? He touches the Daughter, and includes all the paths in her and in her garments. One who wants to go inside should gaze there. He married her to a king, and also gave her to him as a gift. Because of his love for her, he sometimes calls her “my sister,” since they are both from one place. Sometimes he calls her his daughter, since she is actually his daughter. And sometimes he calls her “my mother.”..." (Bahir 63).<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Research%20Paper%20for%20Tutorial%20in%20Personal%20Growth%20and%20Integration.docx#_ftn18" name="_ftnref18" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[18]</span></span></a><o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">Hidden in the text of the writings of St John of the Cross is this Dark Lady of Carmel who is the burning bush and the dark fire that burns unto the heart of heaven. The Bahir (31) states <b> <o:p></o:p></b></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">...What is “God’s glory”? What is this like? A king had a matron [Matronita] in his chamber, and all his troops delighted in her. She had sons, and each day they came to see the king and to bless him. They asked him, “Where is our mother?” He replied, “You cannot see her now.” They said, “Let her be blessed wherever she is.”...<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Research%20Paper%20for%20Tutorial%20in%20Personal%20Growth%20and%20Integration.docx#_ftn19" name="_ftnref19" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[19]</span></span></a><o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">The Song of Songs (7:5) refers to the head (rosh) over Carmel which can be linked with the word Be-ReSH-it (In the Beginning) read as the bat (daughter/lady) of the Rosh (Head). Flowing from this ‘beginning’ the creator reveals himself through the first three days of darkness which are the primordial dark nights of the soul unleashed from the ‘face over the deep’ by the power of the Holy Spirit (Ruach Elohim) hovering or overshadowing the ‘face over the waters’ she who is the blueprint (umanuta) of all Creation. The darkness hides the mystery of her Son who is God and man- the Primordial uncreated Adam (<i>Adam Kadmon</i>) who takes created flesh (from the Lady of Carmel) as the Messiah (Zer Anpin/ Little or Shorter Face). The soul of each man united with the Lady of Carmel and her Son the ‘Head (Rosh) over Carmel’ and the ‘Head (Rosh) of Creation (Beginning)’ must return through the darkness of the three days to its source in the divine Will.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> Our Lady of Carmel is this Dark Lady of whom Lord Byron, in the style of the poems of St John of the Cross, wrote of in his “Hebrew Melodies”.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">SHE walks in beauty, like the night<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">Of cloudless climes and starry skies,<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">And all that's best of dark and bright<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">Meets in her aspect and her eyes;<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">Thus mellow'd to that tender light<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">Which Heaven to gaudy day denies.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">One shade the more, one ray the less,<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">Had half impair'd the nameless grace<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">Which waves in every raven tress<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">Or softly lightens o'er her face,<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">Where thoughts serenely sweet express<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">How pure, how dear their dwelling-place.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">A mind at peace with all below,<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">A heart whose love is innocent.<o:p></o:p></span></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Research%20Paper%20for%20Tutorial%20in%20Personal%20Growth%20and%20Integration.docx#_ftnref1" name="_ftn1" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[1]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Michael Dodd (OCD), “John of the Cross: His Person, His Times and His Writings” <i>Carmelite Studies</i> VI (Washington DC: Institute of Carmelite Studies, 2000).<o:p></o:p></span></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Research%20Paper%20for%20Tutorial%20in%20Personal%20Growth%20and%20Integration.docx#_ftnref2" name="_ftn2" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[2]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Michael Dodd (OCD), “John of the Cross: His Person, His Times and His Writings”.<o:p></o:p></span></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Research%20Paper%20for%20Tutorial%20in%20Personal%20Growth%20and%20Integration.docx#_ftnref3" name="_ftn3" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[3]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Linda Martz,<i> A Network of Converso Families in Early Modern Toledo</i><i>: Assimilating a Minority</i><b> </b>(Ann Arbor: University of Michigan Press, 2003). <o:p></o:p></span></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Research%20Paper%20for%20Tutorial%20in%20Personal%20Growth%20and%20Integration.docx#_ftnref4" name="_ftn4" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[4]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Gerald Brenan, <i>St John of the Cross: His Life and Poetry </i>(London: Cambridge University Press, 1973), 94-95.</span><i><o:p></o:p></i></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Research%20Paper%20for%20Tutorial%20in%20Personal%20Growth%20and%20Integration.docx#_ftnref5" name="_ftn5" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[5]</span></span></span></a> <span style="font-family: 'Times New Roman', serif;">Michael Dodd (OCD), “John of the Cross: His Person, His Times and His Writings”.<o:p></o:p></span></div>
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<o:p> </o:p><a href="file:///C:/Users/User/Documents/Br%20Gilbert/Research%20Paper%20for%20Tutorial%20in%20Personal%20Growth%20and%20Integration.docx#_ftnref6" name="_ftn6" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[6]</span></span></span></span></a><a href="http://unc.academia.edu/JessicaBoon" style="color: purple; text-decoration: none;">Jessica A. Boon</a><span style="font-family: 'Times New Roman', serif;">, “</span><a href="http://www.academia.edu/759476/A_Mystic_in_the_Age_of_the_Inquisition_Bernardino_de_Laredos_Converso_Environment_and_Christological_Spirituality" style="color: purple; text-decoration: none;">A Mystic in the Age of the Inquisition: Bernardino de Laredo's Converso Environment and Christological Spirituality</a><span style="font-family: 'Times New Roman', serif;">” <i>Medieval Encounters</i> 12.2 (Springer, 2006), 134-35</span></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Research%20Paper%20for%20Tutorial%20in%20Personal%20Growth%20and%20Integration.docx#_ftnref7" name="_ftn7" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[7]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> </span><span class="MsoHyperlink">Aryeh Kaplan, (trans), The Bahir (United States of America: Samuel Weiser, Inc., 1979).</span><span style="font-family: 'Times New Roman', serif;"><o:p></o:p></span></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Research%20Paper%20for%20Tutorial%20in%20Personal%20Growth%20and%20Integration.docx#_ftnref8" name="_ftn8" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[8]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Bahir 1</span></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Research%20Paper%20for%20Tutorial%20in%20Personal%20Growth%20and%20Integration.docx#_ftnref9" name="_ftn9" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[9]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Rabbi C. Chavel (translator), <i>Ramban Nachmanides: Commentary on the Torah</i> Genesis (New York: Shilo Publishing House, 1973).<o:p></o:p></span></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Research%20Paper%20for%20Tutorial%20in%20Personal%20Growth%20and%20Integration.docx#_ftnref10" name="_ftn10" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[10]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> E. Allison Peers, <i>The Complete Works of Saint John of the Cross </i>(Wheathampstead Hertfordshire: Anthony Clarke, 1974), 425-427.<o:p></o:p></span></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Research%20Paper%20for%20Tutorial%20in%20Personal%20Growth%20and%20Integration.docx#_ftnref11" name="_ftn11" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[11]</span></span></span></a> In ancient Hebrew ‘yad’ referred to any of the extensions of the limbs- hands and feet. In modern and Rabbinic Hebrew ‘yad’ refers to the hand.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Research%20Paper%20for%20Tutorial%20in%20Personal%20Growth%20and%20Integration.docx#_ftnref12" name="_ftn12" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[12]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> http://www.carmeldundee.co.uk/carmel-scapular.htm<o:p></o:p></span></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Research%20Paper%20for%20Tutorial%20in%20Personal%20Growth%20and%20Integration.docx#_ftnref13" name="_ftn13" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[13]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> E. Allison Peers, <i>The Complete Works of Saint John of the Cross.</i></span></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Research%20Paper%20for%20Tutorial%20in%20Personal%20Growth%20and%20Integration.docx#_ftnref14" name="_ftn14" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[14]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Rabbi Aryeh Kaplan, <i>Sefer Yetzirah: The Book of Creation: In Theory and Practice </i>(Boston: Red Wheel/Weiser, 1997).<o:p></o:p></span></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Research%20Paper%20for%20Tutorial%20in%20Personal%20Growth%20and%20Integration.docx#_ftnref15" name="_ftn15" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[15]</span></span></span></a> Psalm 19:5-8: <b>"For the Sun he set up a tent in their midst, which is like a groom emerging from the nuptial chamber, like a warrior eager to run the course. The source is at the ends of the heavens, its circuit is to their end; nothing escapes its burning heat. The Torah of God is perfect, restoring the soul."</b></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Research%20Paper%20for%20Tutorial%20in%20Personal%20Growth%20and%20Integration.docx#_ftnref16" name="_ftn16" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt;">[16]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Zohar Veyechi speaks of the garment as the ‘Splendour of Carmel’ made by the dripping of pearls.</span></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Research%20Paper%20for%20Tutorial%20in%20Personal%20Growth%20and%20Integration.docx#_ftnref17" name="_ftn17" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[17]</span></span></span></a> <span style="font-family: 'Times New Roman', serif;">E. Allison Peers, <i>The Complete Works of Saint John of the Cross.</i></span></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/Research%20Paper%20for%20Tutorial%20in%20Personal%20Growth%20and%20Integration.docx#_ftnref18" name="_ftn18" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[18]</span></span></span></a> <span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Rabbi Aryeh Kaplan, (trans), <i>The Bahir</i> (United States of America: Samuel Weiser, Inc., 1979), 63.</span></div>
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<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Bibliography<o:p></o:p></span></b></div>
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<a href="http://unc.academia.edu/JessicaBoon" style="color: purple; text-decoration: none;">Boon</a>, Jessica A. “<a href="http://www.academia.edu/759476/A_Mystic_in_the_Age_of_the_Inquisition_Bernardino_de_Laredos_Converso_Environment_and_Christological_Spirituality" style="color: purple; text-decoration: none;">A Mystic in the Age of the Inquisition: Bernardino de Laredo's Converso Environment and Christological Spirituality</a>.” <i>Medieval Encounters</i> 12.2. Springer, 2006, 133-152.</div>
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Berg, Michael.(translator) <i>The Zohar </i>New York: Kabbalah Center, 2003.</div>
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Brenan, Gerald. <i>St John of the Cross: His Life and Poetry</i>, London: Cambridge University Press, 1973.</div>
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Chavel, C. (translator). <i>Ramban Nachmanides: Commentary on the Torah</i>. New York: Genesis Shilo Publishing House, 1973.</div>
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Dodd, Michael (OCD). “John of the Cross: His Person, His Times and His Writings”<i>Carmelite Studies</i> VI. Washington DC: Institute of Carmelite Studies, 2000.</div>
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Kaplan, Aryeh. <i>Sefer Yetzirah: The Book of Creation: In Theory and Practice</i>. Boston: Red Wheel/ Weiser, 1997.<o:p></o:p></div>
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Kaplan, Aryeh (trans). <i>The Bahir</i>.<i> </i>United States of Amercia: Samuel Weiser, Inc., 1979. </div>
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Martz, Linda.<i> A Network of Converso Families in Early Modern Toledo: Assimilating a Minority</i>.<b> </b>Ann Arbor: University of Michigan Press, 2003. </div>
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Peers, E. Allison. <i>The Complete Works of Saint John of the Cross</i>.Wheathampstead Hertfordshire: Anthony Clarke, 1974.</div>
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<i><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">The Holy Bible</span></i><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">. Douay-Rheims ed., New Hampshire: Loreto Publications, 2009.<o:p></o:p></span></div>
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Apostles of Perpetual Adorationhttp://www.blogger.com/profile/00056776029260559524noreply@blogger.com0tag:blogger.com,1999:blog-4467535526253853305.post-26695162954440312952013-09-21T04:46:00.001-07:002015-04-20T20:34:15.199-07:00Raza d’Razin: Storytelling, Mystery and Kingdom<br />
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<span style="font-family: Times, 'Times New Roman', serif; font-size: medium;">by Brother Gilbert Joseph of the Divine Presence</span><br />
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<span style="font-family: Times, 'Times New Roman', serif; font-size: large;">The first four weeks of “Mystery of Christ 4: Church and Sacraments” seems to focus on the wider historical and theological setting of a discussion of the Sacraments and sacramental theology. There is an emphasis on the Paschal mystery. I have chosen Readings 2, 4, 8 and 9 as the base of my discussion of this topic. These readings cover a wealth of material but I have chosen to focus on the elements of historical setting, storytelling or narrative, Mystery and Kingdom of God. One can only truly understand these elements if they are comprehended in the light of their biblical and Jewish roots or origins.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif; font-size: large;"> Reading 2 is from “Dictionary of the Liturgy” by Lang<a href="file:///C:/Users/User/Documents/Br%20Gilbert/raza%20d%27razin.docx#_ftn1" name="_ftnref1" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[1]</span></span></a> from a section titled “Select Chronology of Major Events in the History of the Liturgy”. Lang gives a comprehensive chronology of the history of the liturgy, however for my purposes I wish only to discuss those earlier sections of the chapter that focuses on the Jewish background and setting of the liturgy. Understanding the Liturgy in its Jewish dimension is crucial for a fuller understanding of liturgy and sacraments and the very nature of the church itself. Louis Bouyer<a href="file:///C:/Users/User/Documents/Br%20Gilbert/raza%20d%27razin.docx#_ftn2" name="_ftnref2" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[2]</span></span></a> was one of the most important theologians and scholars to write comprehensively on the origins of the Eucharistic prayers in the context of the Jewish b’rachas (berakhot/ blessings). It would seem that Lang is drawing on these insights of Bouyer.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif; font-size: large;"> Lang correctly situates Jesus within his own Jewish culture as an observant Jew.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/raza%20d%27razin.docx#_ftn3" name="_ftnref3" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[3]</span></span></a> He also mentions how Jesus takes the Jewish prayers (such as the Shema) and the Jewish berakhot (blessing prayers) and adapts them to his own Messinaic use.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/raza%20d%27razin.docx#_ftn4" name="_ftnref4" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[4]</span></span></a> Lang effectively supports his understanding with frequent Scriptural references. Those familiar with the Old Testament and with the living oral tradition of Jewish life and practice almost immediately see these Jewish origins in the Liturgy and Sacraments.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif; font-size: large;"> Lang also discusses how the Eucharist is connected to the Jewish Passover Seder (Meal) and how Jesus adapts those elements in his own Last Supper meal.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/raza%20d%27razin.docx#_ftn5" name="_ftnref5" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[5]</span></span></a> He also discusses it in connection with the other meals mentioned in the Gospels. N. T. Wright a famous Anglican theologian also mentions how Luke’s Gospels recounts 8 major meals which he links to the Essene Jewish emphasis on the sacred meal or banquet.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/raza%20d%27razin.docx#_ftn6" name="_ftnref6" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[6]</span></span></a> Lang also mentions that the concept of the Messianic Meal must also include the focus on the Sacrifice of Christ on the Cross. </span></div>
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<span style="font-family: Times, 'Times New Roman', serif; font-size: large;"> The Eucharist is both meal and sacrifice. These two elements need to be kept in balance. The original Jewish Passover and the Sabbath meal itself, both include the Meal aspect and a sacrificial aspect. What would the Passover be without the concept of the Passover Lamb and the shedding of its blood for the protection/ redemption of the Israelites? The Sabbath Meal is full of Temple and Sacrificial symbolism and was part of the Pharisee endeavour to bring the sanctity of the Temple spirituality into the home of the ordinary Jew. When the sacrificial aspect is emphasised to the detriment of the meal aspect we can be in danger of turning the Eucharist into a magical ritual for good luck and prosperity that is self-focused rather than other-focused. This over ritualisation can lead away from personal intimacy and encounter and an inordinate concern with outward forms and customs.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif; font-size: large;"> Reading 2 is titled “The Storytelling Rhythm” by Bernier from his book “Eucharist: Celebrating its Rhythms in Our Lives”. Johann Baptiste Metz a Catholic theologian mentions that storytelling is a Jewish trait that Christian theology needs to re-embrace especially since the Shoah. He sees Christian theology needs this “Jewish corrective”. <a href="file:///C:/Users/User/Documents/Br%20Gilbert/raza%20d%27razin.docx#_ftn7" name="_ftnref7" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[7]</span></span></a> Bernier also alludes to the Jewish dimension of storytelling in the context of Martin Buber (a famous Jewish writer on Hasidic folktales) telling a delightful story about his own grandfather who was a follower of the Hasidic teaching of the Baal Shem Tov and how this power of a good story, told well, has a therapeutic effect.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/raza%20d%27razin.docx#_ftn8" name="_ftnref8" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[8]</span></span></a> This account about the Baal Shem Tov dancing and jumping for joy in prayer, alludes to the opening quote of the chapter about Jesus as the Jewish Lord of the Dance.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/raza%20d%27razin.docx#_ftn9" name="_ftnref9" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[9]</span></span></a> </span></div>
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<span style="font-family: Times, 'Times New Roman', serif; font-size: large;"> Bernier is concerned that the story of Jesus is told in the most effective way in the Liturgy. He feels that sometimes the liturgy of the word in the Mass is seen as boring and unimportant compared to the reception of communion in the Liturgy of the Eucharist.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/raza%20d%27razin.docx#_ftn10" name="_ftnref10" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[10]</span></span></a> The liturgy of the Word reflects the synagogue service whereas the liturgy of the Eucharist reflects the Temple Divine Service. In a sense this links us to the previous discussion about meal and sacrifice. The liturgy of the Word is a meal or banquet of the food of God’s Word and the liturgy of the Eucharist is a participation and partaking in the Sacrifice of the Cross that all the Temple sacrifices point to (see Hebrews).<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif; font-size: large;"> Reading 8 emphasises the Mystery of the kingdom of God with a special focus on the parables of Jesus. Reading 8 is by Robert L Browning and Roy A Reed and is titled “The Sacraments: Action Parables of the Kingdom of God”. They see that all the sacraments are meant to draw one into the kingdom of God.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/raza%20d%27razin.docx#_ftn11" name="_ftnref11" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[11]</span></span></a>They see this kingdom in strong eschatological terms. <o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif; font-size: large;"> Both Readings 8 and 9 discuss how the word sacrament is mysterion in the Eastern Greek Church. In the Syriac churches the Aramaic word Raza (in the singular) is used and Razin (in the plural) refers to the Eucharist. <a href="file:///C:/Users/User/Documents/Br%20Gilbert/raza%20d%27razin.docx#_ftn12" name="_ftnref12" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[12]</span></span></a> The term Raza d’Razin (Mystery of Mysteries or Secret of Secrets) is also found in Jewish mysticism.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/raza%20d%27razin.docx#_ftn13" name="_ftnref13" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[13]</span></span></a> In Hebrew the term is Sod Sodot. The Gospels refer to these ‘mysteries of the kingdom’ and the parables seek to illustrate them.<span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/raza%20d%27razin.docx#_ftn14" name="_ftnref14" style="color: purple; text-decoration: none;" title="">[14]</a></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/raza%20d%27razin.docx#_ftn14" name="_ftnref14" style="color: purple; text-decoration: none;" title=""></a></span><o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif; font-size: large;"> In order to understand these ‘mysteries’ more fully it is necessary to return to what Emmanuel Levinas (a French Jewish post- modernist philosophy and Talmudic scholar) calls the immemorial past (Bereshit/In the Beginning) in Genesis. The Zohar’s section on Raza d’Razin speaks of the wisdom of the faces and the wisdom of the hand that are both alluded to in Genesis 1, read according to the mystical level (Raza/ Sod). The early Jewish Church applied these concepts to the encounter of the face of the Hidden Messiah in the Eucharist which was made manifest through the hand/hands of the priest. This was the lifted offering (terumah) of the New Covenant. The word ‘Terumah’ is hidden in the Hebrew text of Genesis 1:1-3, beginning with the letter ‘tav’ of ‘Bereshit’ counting every 26 letters.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif; font-size: large;"> Browning and Reed open up a truly universal Jewish dimension of understanding the sacraments and especially the Eucharist as ‘mysteries of the kingdom’ by not limiting them to the direct verses about the sacraments. They see the parables and many other parts of scripture being interpreted through a sacramental and Eucharistic prism and paradigm.<span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/raza%20d%27razin.docx#_ftn15" name="_ftnref15" style="color: purple; text-decoration: none;" title="">[15]</a></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/raza%20d%27razin.docx#_ftn15" name="_ftnref15" style="color: purple; text-decoration: none;" title=""></a></span><o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif; font-size: large;"> Reading 9 by Mary Grey titled “From Mystery to Sacrament” is a delightful piece of literary bricolage which complements Reading 8 and its discussion on ‘mysterion’. She links the idea of the liturgy as a Divine Song with the concept of Mystery. The idea of a Divine Song has Jewish roots in the immemorial past when God sang the Creation into existence in Genesis 1. This ‘Song of Creation’ later manifests as the ‘Song of Moses’ and the ‘Song of Miriam’ as well as the Song of the future. This Song is associated with the coming of the Messiah.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/raza%20d%27razin.docx#_ftn16" name="_ftnref16" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[16]</span></span></a> The Messiah’s liturgical Mystery is the Lord’s Song.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif; font-size: large;"> Grey states that the consciousness of the Divine Mystery as holiness and transcendence “first surfaced and became explicit in the history of Israel”.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/raza%20d%27razin.docx#_ftn17" name="_ftnref17" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[17]</span></span></a> She also links this to the idea of covenant and the mystery of God’s Love. <a href="file:///C:/Users/User/Documents/Br%20Gilbert/raza%20d%27razin.docx#_ftn18" name="_ftnref18" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[18]</span></span></a> Thus the sacraments or ‘mysteries of the kingdom’ are an outpouring of God’s love and mercy. Grey talks about the teaching of the Eastern Fathers “God is thirsty for man”. <a href="file:///C:/Users/User/Documents/Br%20Gilbert/raza%20d%27razin.docx#_ftn19" name="_ftnref19" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[19]</span></span></a> This reveals that the covenant is an intimate relationship between man and God. Thus the sacraments are like a Divine Kiss and Embrace drawing man into ever deeper intimacy with his Lover.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif; font-size: large;"> She also discusses the very Jewish concept of Jacob’s Ladder in regards to Jesus proclaiming himself as Jacob’s Ladder in John 1:51. This is also an image found in St John of the Cross in regards to the Dark Night of the Soul. One of the central mysteries of the Jewish Kabbalah is the concept of the Divine Man (Adam Kadmon) in the form of the Sefirot (divine attributes or Emanations) as Jacob’s Ladder. The seven lower Sefirot could be linked with the seven sacraments of the New Covenant.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> There is much else that could be discussed from these readings. I have endeavoured to briefly touch on those aspects of these four readings that are open to a Jewish focus due to my own background in religious and Hasidic Judaism. When one perceives the Catholic ‘mysteries of the kingdom’ in the light of their Jewish roots a much deeper and enriching understanding is possible. This brief analysis seeks to reflect on the Jewish concepts of storytelling, mystery and kingdom in order to enrich our appreciation of the sacraments and sacramental theology. I also found that due to my Jewish knowledge and understanding that I could also appreciate and perceive levels beyond the obvious in these four writings that the authors themselves may never have perceived when they wrote them. <o:p></o:p></span><br />
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/raza%20d%27razin.docx#_ftnref1" name="_ftn1" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[1]</span></span></span></a> Rev. Jovian P Lang OFM, <i>Dictionary of the Liturgy </i>New York; Catholic Book Publishing, 1989.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/raza%20d%27razin.docx#_ftnref2" name="_ftn2" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[2]</span></span></span></a> Louis Bouyer, <a href="http://www3.undpress.nd.edu/exec/dispatch.php?s=title,P00118" style="color: purple; text-decoration: none;"><i><span style="color: black;">Eucharist: Theology and Spirituality of the Eucharistic Prayer</span></i></a><i>.</i> (Notre Dame, Indiana: University of Notre Dame Press), 1968.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/raza%20d%27razin.docx#_ftnref3" name="_ftn3" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[3]</span></span></span></a> Rev. Jovian P Lang OFM, <i>Dictionary of the Liturgy, </i>662.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/raza%20d%27razin.docx#_ftnref4" name="_ftn4" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[4]</span></span></span></a> Rev. Jovian P Lang OFM, <i>Dictionary of the Liturgy, </i> 662.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/raza%20d%27razin.docx#_ftnref5" name="_ftn5" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[5]</span></span></span></a> Rev. Jovian P Lang OFM, <i>Dictionary of the Liturgy, </i> 662.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/raza%20d%27razin.docx#_ftnref6" name="_ftn6" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[6]</span></span></span></a> Nicholas T Wright, <i>Jesus and the Victory of God</i>, (USA: Fortress Press, 1996), 558.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/raza%20d%27razin.docx#_ftnref7" name="_ftn7" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[7]</span></span></span></a> Sandra Heinen (editor), Roy Sommer (editor), <i>Narratologia: Narratology in the Age of Cross-Disciplinary Narrative Research </i>(Walter de Gruyter; Berlin, 2009), 275.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/raza%20d%27razin.docx#_ftnref8" name="_ftn8" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[8]</span></span></span></a> Paul Bernier, <i>Eucharist: Celebrating Its Rhythms in Our Lives </i>(Notre Dame, Indiana; Ave Maria Press), 61.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/raza%20d%27razin.docx#_ftnref9" name="_ftn9" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[9]</span></span></span></a> Paul Bernier, <i>Eucharist: Celebrating Its Rhythms in Our Lives</i>, 65.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/raza%20d%27razin.docx#_ftnref10" name="_ftn10" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[10]</span></span></span></a> Paul Bernier, <i>Eucharist: Celebrating Its Rhythms in Our Lives, </i>63.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/raza%20d%27razin.docx#_ftnref11" name="_ftn11" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[11]</span></span></span></a> Rober L Browning and Roy A Reed, <i>The Sacraments in Religious Education and Liturgy: An Ecumenical Model</i> ( Birmingham, Alabama; Religious Education Press, 1985), 47.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/raza%20d%27razin.docx#_ftnref12" name="_ftn12" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[12]</span></span></span></a> Rev William Thoma “The Sacramental Theology of the Assyrian Church of the East” http://news.assyrianchurch.org/wp-content/uploads/2013/04/The-Sacramental-Theology-by-Rev-William-Toma-1.pdf</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/raza%20d%27razin.docx#_ftnref13" name="_ftn13" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[13]</span></span></span></a> Zohar 70 a &b (Raza d’Razin)</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/raza%20d%27razin.docx#_ftnref14" name="_ftn14" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[14]</span></span></span></a> Rober L Browning and Roy A Reed, <i>The Sacraments in Religious Education and Liturgy: An Ecumenical Model,</i> 52</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/raza%20d%27razin.docx#_ftnref15" name="_ftn15" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[15]</span></span></span></a> Rober L Browning and Roy A Reed, <i>The Sacraments in Religious Education and Liturgy: An Ecumenical Model,</i> 51</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/raza%20d%27razin.docx#_ftnref16" name="_ftn16" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[16]</span></span></span></a> Rabbi Chaim Kramer, <i>Mashiach: Who? What? Why? How? Where? And When?, </i>(Jeruslaem/New York; Breslov Research Institute, 1994), 66.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/raza%20d%27razin.docx#_ftnref17" name="_ftn17" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[17]</span></span></span></a> Mary C Grey, <i>In Search of the Sacred:The Sacraments and Parish Renewal</i>, (Wheathampstead, Hertfordshire; Anthony Clarke, 1983), 16.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/raza%20d%27razin.docx#_ftnref18" name="_ftn18" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[18]</span></span></span></a> Mary C Grey, <i>In Search of the Sacred:The Sacraments and Parish Renewal</i>, 16.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/raza%20d%27razin.docx#_ftnref19" name="_ftn19" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt;">[19]</span></span></span></a> Mary C Grey, <i>In Search of the Sacred:The Sacraments and Parish Renewal, </i>17.<br />
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<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 32px;"> Bibliography <u><o:p></o:p></u></span></b></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 32px;">Bernier, Paul. <i>Eucharist: Celebrating Its Rhythms in Our Lives </i>Notre Dame, Indiana; Ave Maria Press.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 32px;">Browning, Robert L and Reed, Roy A. </span><i style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 32px;">The Sacraments in Religious Education and Liturgy: An Ecumenical Model</i><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 32px;">Birmingham, Alabama; Religious Education Press, 1985.</span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 32px;">Grey, Mary C.</span><i style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 32px;"> In Search of the Sacred:The Sacraments and Parish Renewal</i><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 32px;">, Wheathampstead, Hertfordshire; Anthony Clarke, 1983.</span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 32px;">Heinen, Sandra (editor), Sommer, Roy (editor), </span><i style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 32px;">Narratologia: Narratology in the Age of Cross-Disciplinary Narrative Research </i><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 32px;">Berlin; Walter de Gruyter, 2009.</span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 32px;">Kramer, chaim (Rabbi). </span><i style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 32px;">Mashiach: Who? What? Why? How? Where? And When?, </i><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 32px;">Jerusalem/New York; Breslov Research Institute, 1994.</span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 32px;">Lang, Jovian P. </span><i style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 32px;">Dictionary of the Liturgy </i><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 32px;">New York; Catholic Book Publishing, 1989.</span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 32px;">Thoma, William (Rev). “The Sacramental Theology of the Assyrian Church of the East” </span><a href="http://news.assyrianchurch.org/wp-content/uploads/2013/04/The-Sacramental-Theology-by-Rev-William-Toma-1.pdf" style="color: purple; text-decoration: none;"><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 32px;">http://news.assyrianchurch.org/wp-content/uploads/2013/04/The-Sacramental-Theology-by-Rev-William-Toma-1.pdf</span></a></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 32px;">Wright, Nicholas T. </span><i style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 32px;">Jesus and the Victory of God</i><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 32px;">, USA: Fortress Press, 1996.</span></div>
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Apostles of Perpetual Adorationhttp://www.blogger.com/profile/00056776029260559524noreply@blogger.com0tag:blogger.com,1999:blog-4467535526253853305.post-84034815108103824562013-09-21T04:43:00.001-07:002013-09-21T10:14:24.182-07:00Messiah, Levinas and Mitzvot: A Reflection on Three Readings<br />
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<span style="font-family: Times, 'Times New Roman', serif; font-size: large;">The first reading I have chosen is “Theology in Rabbinic Stories” by Chaim Pearl. Pearl discusses some of the stories in Jewish writings and then interprets them from a practical theological aspect. This level of reading religious writings is called “<i>Drash</i>”. <i>Drash</i> is a homiletical and/or moral ethical reading of the stories that can be applied to the practical life of the religious person.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif; font-size: large;"> The story I found of most interest was the one titled “Clothes for the Messiah”. Pearl reads back into the story the concerns of Rabbinic Judaism with living out a practical Jewish life in the light of the Galut (Exile/ Diaspora). He also reads back into the text the Neo-Orthodox fears of Messianic movements. This story appears in other forms in other Jewish writings. In these accounts the mother of the Messiah is called Hephzibah or Shekinat (see Raphael Patai’s “Messianic Texts”). Shekinat alludes to the Shekhinah (female Presence ). Some religious Jews recall that Tisha B’Av (the Day the Temple was destroyed) is the Birthday of the Messiah.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif; font-size: large;"> The Rabbis knew that according to the traditional interpretation of the prophecy of Daniel (about the 490 years and the cutting off of the Messiah) that the Messiah had to have come a first time, before the destruction of the Temple in 70 AD. The only major contender for such a position was the crucified Nazarene. This story may have been told to counteract the story of Jesus. Alternatively it may have been a story told by Jewish Christian followers of Jesus who remained hidden in the Synagogue. The cattle may allude to the birth of the Messiah in a stable and the Arab representing the wise men seeking the Jewish Messiah. The clothes of the baby Messiah may represent the swaddling clothes of Jesus.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif; font-size: large;"> In this version of the story the Messiah is called Menachem. Menachem means Consoler or Comforter. In Jewish tradition Noah is also called Menachem. The Messiah like Noah will save mankind. Jesus refers to the Holy Spirit as “another Consoler”, alluding to the fact that he is Menachem or the Consoler himself. The Chabad Hasidim claim that their Rebbe is the Messiah son of Joseph. His name Menachem [Mendel Schneersohn] is seen by them as a sign that he may indeed be this Messiah Menachem of prophecy. The Jewish book of ‘Sefer Zerrubbabel’ also calls the Messiah Menachem and his mother is called Hephzibah (the one in whom he delights). <o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif; font-size: large;"> Why is the Messiah’s father called Hezekiah? This alludes to the prophecy in Isaiah 7:14 that a Virgin (almah) of the Davidic House would give birth to the Messiah. Some Jewish traditions and writings state that the Messiah was born in the reign of Hezekiah and then hidden away as the prophecy of this Virgin and Messiah was given to King Ahaz of the Royal House of King David, the father of King Hezekiah of Judah, as a unique, miraculous and prophetic sign. The modern day Jewish denial of <i>almah </i>meaning a virgin is taught by Amy-Jill Levine and a host of modern Jewish commentators<i>. </i>They claim that it only means a young woman. However, <i> almah</i> is a young unmarried woman and all Jewish unmarried women of this period are virgins. If it meant a married woman the prophecy would have said “an <i>ishah </i>will conceive”. Of course as a Catholic I know that Matthew’s Gospel is written under divine inspiration and thus <i>almah</i> is the correct word for virgin in the 8<sup>th</sup> century BC. It is time more Christian theologians stood up to these pointedly partisan manipulations of Jewish texts in order to deny the truths of the Christian faith.<i><o:p></o:p></i></span></div>
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<span style="font-family: Times, 'Times New Roman', serif; font-size: large;"> This account of the “Clothes for the Messiah” states that the baby Messiah was taken away in a strong wind. Other traditions state that he was taken into Heaven or he was hidden in the Galilee or on the outskirts of Rome (see the famous story about Rabbi Joshua ben Levi, Elijah and the Leper Messiah). Others state that the Messiah is hidden with his Mother in the Bird’s Nest (a type of heavenly Garden of Eden). This demonstrates that the Jewish tradition teaches the Messiah has already been born and that his future appearance is a manifestation of the Messiah (as taught in the Zohar) and a revelation of his face. Thus unknown to most Jews and Christians is that not only are the Christians awaiting a second appearance of the Messiah but the Jews also wait for his second appearance or manifestation.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif; font-size: large;"> I respect the interpretation of Pearl that encourages one to get on with life and not to get carried away with enthusiasms that can lead to disappointments. Nevertheless, I think that reading the text at the levels of allegory (remez) and mystical (Sod/ Raza) is more enriching and exciting for me and for many others. If one can’t get excited about the coming of the Messiah then it would be a dull old faith in a dull old world. It is interesting that the simple Jew in the story does find it exciting and goes off to seek the Messiah. It is the status of “Simple Jew” that the Jewish Hasidim consider the highest level of spirituality and the one I would like to attain.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif; font-size: large;"> The second reading I have chosen is “The Archivist and the Precusors” from Salomon Malka’s book “Emmanuel Levinas: His Life and Legacy”. The part of this reading I wish to focus on is its discussion of the Christian followers of the ideas and philosophy of Levinas. The chapter mentions that the ideas of Levinas has reached many diverse branches of Catholicism. Malka states that Levinas provides an inspiration and reference point for Christian thinkers rather than a path to follow. I think Levinas would be happy to hear this as he disliked ‘totalities’ and would be certainly horrified to see anyone goose-stepping behind him or his philosophy.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif; font-size: large;"> Malka mentions that it was the Catholic and former Franciscan, Adriaan Peperzak, that introduced Emmanuel Levinas to American academia. It would seem that Peperzak’s encounter with the philosophy (and the man himself) of Levinas opened him up to a whole new way of doing Christian theology. Pope John Paul II also read Levinas and was influenced by him in some regards. Levinas’ insights and influence on Christian theology seems to be growing all the time. Levinas desired to universalise Judaism for the benefit of all and it would seem that his philosophical insights are helping that to come about. In a sense he has allowed Christian and Catholic theology in particular to return to its Biblical and Jewish roots in a deeper way than ever before. Hopefully with his influence among Jews and Christians we will see a greater desire to encounter Jews and Christians in the face of the ‘other’ and the ‘Other’ rather than an apologetical or argumentative debate. <o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif; font-size: large;"> This chapter also demonstrates to me that even the greatest of men have their faults and their hypocrisies. When it comes to the Hasidim and their enthusiastic and joyful piety Levinas seems to retreat from encounter with the face the Hasidic ‘other’. Gershom Scholem who shares Levinas attitude to mysticism and Hasidim sees this hypocrisy in Levinas and states “he’s more <i>litvak </i>than he thinks” (p212). It is the very romantic, emotional and passionate characteristics of both the Russian culture and Hasidic culture that would have given Levinas’ ideas a down-to-earth joyousness which elevates, heals and repairs the soul. However, for me (and to some others that I have spoken to about this), there is a Germanic solemness, seriousness and gloominess in reading Levinas that is in need of a shot of hope and faith in the form of Hasidic joyfulness (simchah). Do we encounter the ‘other’ only in his poverty, suffering, fears of death and marginalisation and not in his hope, love, dreams, visions and joy? Could we misread the human person or the ‘other’ by missing out on those aspects of humanness that make life exciting and worth living? Has Levinas been influenced by the Nazis sucking of all goodness and joy from human life and reality more than he realised? Has his experience of Germanic racialist enthusiasms and passions made him cautious and suspicious of any enthusiasm, even those that enrich us?<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif; font-size: large;"> The third reading I have chosen is chapter 4 titled “Levinas What is Demanded of Us” from the book “Jewish Philosophy as a Guide to Life: Rosenzweig, Buber, Levinas, Wittgenstein” by Hilary Putnam. This chapter seeks to explain Levinas’ concept of ethics as first philosophy. Levinas is concerned that if metaphysics (or Being) or psychology is made the first philosophy based on ‘sameness’ or ‘rationality’ then if one decides others are not the same or not rational then we have no obligation to them. This was what happened with the Shoah when the Nazis decided that the Jews were mere vermin masquerading as humans or those Australian settlers adhering to 19<sup>th</sup> century evolutionary science who decided that Aborigines were subhuman (lesser rationality) and could be hunted, poisoned and killed like animals and pests.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif; font-size: large;"> I liked the section of the reading that talked about ‘moral perfectionists’. One needs to hold up to view absolute moral ideals that seem impossible for many to achieve so that one always has a standard of goodness to strive for and endeavour to attain. Putnam writes: “...these philosophers are ‘perfectionists’ because they always describe the commitment we ought to have in ways that seem impossibly demanding: but they are also realists, because they realise that it is only by keeping an “impossible” demand in view that one can strive for one’s “unattained but attainable self”...”. (p. 72) This is exactly what the Catholic Church does in regards to its moral and ethical teachings. It holds up what seems to many an impossible standard so that the sinner wallowing in the mud has a shining light to strive for and hope that they can transcend the muddy state. The sacrament of confession is given so that the sinner struggling for ethical transcendence can get practical assistance and compassionate acceptance on the moral journey to the starry heights of perfect humanness. Man retains somewhere in him a trace (reshimu) of that immemorial past, that we all share, of the perfection of our humanity in the garden of Eden at the immemorial or primordial beginning (bereshit) and as it is in the eschatological Eternity.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif; font-size: large;"> The discussion by Putnam of the term “me voici” as equivalent to the Hebrew term “hineni” (behold) is fascinating to me. Putnam states that it is almost unintelligible to understand what Levinas means by ‘me voici’ unless one refers back to the Hebrew concept of the word “hineni” especially in regards to the Akeidah (the story of the Binding of Isaac). Levinas as a practicing orthodox Jew would have read the story of the Akeidah every day in his morning prayers. I believe that many of Levinas’ terms can only be fully understood if we take them back to their Hebrew prototypes. For example I think that Levinas’ term ‘Il y a’ (there is) refers back to the Hebrew term “yesh”. The use of the word trace also alludes to the Hebrew concept of ‘reshimu’.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif; font-size: large;"> The chapter also has an interesting discussion of Levinas in regard to universalising the concept of Judaism for the Gentiles but of his wariness in universalising Judiasm for Jews. Levinas seems to think that what makes a Jew ‘orthodox’ is study and mitzvot. The commandment of Talmud Torah (study of torah) is important and its application in mitzvot essential for Jews. However there are also certain beliefs that one must hold in order to be considered ‘orthodox’ according to the Rabbis of Aish ha Torah Yeshivah in Jerusalem where I studied. <o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif; font-size: large;"> Rabbi Motti Berger of Aish ha Torah taught us four beliefs that one must hold to be considered an ‘orthodox Jew’. They were the belief in the one God, the belief that the written Torah was given to Moses on Sinai, belief that the oral Torah was given by God and the belief that the mitzvot are applicable for Jews for all times in this world. Of course to be a Jew at all one needs to be of maternal Jewish ancestry (if your mother is halachically Jewish) or be converted by an orthodox Bet Din. Others would add a fifth belief that one must believe in the ‘coming of the Messiah’. However if one studies Torah then it would focus one on these beliefs and their application in the mitzvot. Breslov Hasidism stresses ‘beholding’ the inner light of each mitzvoth rather than its outward form. Mitzvot are not just commandments in Judaism but also good deeds. The concept of the mitzvot as good deeds would resonant with Levinas’ focus on ethical transcendence.<o:p></o:p></span></div>
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Apostles of Perpetual Adorationhttp://www.blogger.com/profile/00056776029260559524noreply@blogger.com0tag:blogger.com,1999:blog-4467535526253853305.post-50364863779995380982013-09-21T04:40:00.001-07:002016-05-17T18:59:18.950-07:00Markan and Lukan Communities: A Fabricated Affair<div class="separator" style="clear: both; text-align: center;">
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<span lang="EN-US"><br /></span><span lang="EN-US"><span style="font-family: "times" , "times new roman" , serif; font-size: large;">The Gospels of Matthew, Mark and Luke are called synoptic Gospels because of the similarities of many of the stories they recount. This essay will focus on a comparison of the Gospels of Mark and Luke in their historical and cultural context. There are many competing theories as to the priority of the Gospels, where they were written and in what time period. The identity of the writers is also queried. Many of these theories are based on subjective criteria and circular reasoning rather than historical, archaeological and philological research and argument. Using subjective modern literary theories many scholars have created fictional Communities and then read the gospels in the light of these artificially constructed entities that cannot be proved historically to have ever existed.</span></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><span lang="EN-US"> Many modern writers place the writings of Mark and Luke in a time period post 70 AD and they speak of Markan and Lukan communities that developed their oral traditions into the Gospels we have of those names. Thus they do not accept the traditional belief found in the Fathers of the Church that these Gospels were written by John Mark (St Mark) or St Luke. However Bishop John Robinson a famous liberal Anglican set out, after a lifetime of accepting the modernist late datings of the Gospels, to research why we accept these late datings. He soon discovered that it was all built “on a house of cards”. There is no historical, philological, archeological or scientific evidence for dating the Gospels after 70 AD but much evidence that they were written before 70 AD. <a href="file:///F:/mark%20and%20luke.docx#_ftn1" name="_ftnref1" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 20px;">[1]</span></span></span></a> There is no knowledge of the destruction of Jerusalem or the Temple in the New Testament except for a prophecy of Jesus. Those who don’t believe in prophecies due to their naturalistic philosophy<a href="file:///F:/mark%20and%20luke.docx#_ftn2" name="_ftnref2" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 20px;">[2]</span></span></span></a> see this as evidence of knowledge of the destruction of the Temple. Using the same logic we would have to say that Isaiah 53 was written after Christ as was the Book of Daniel which also told of the Temple being surrounded by armies and destroyed.<a href="file:///F:/mark%20and%20luke.docx#_ftn3" name="_ftnref3" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 20px;">[3]</span></span></span></a> Torrey writes: <o:p></o:p></span><br /><span lang="EN-US"><br /></span></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><span lang="EN-US"><b><span style="color: blue;">It is perhaps conceivable that <i>one</i> evangelist writing after the year 70 might fail to allude to the<i>destruction of the temple</i> by the Roman armies (every reader of the Hebrew Bible knew that the Prophets had definitely predicted that foreign armies would surround the city and destroy it), but that <i>three</i> (or four) should thus fail is quite incredible. ..On the contrary, what is shown is that all four Gospels were written <i>before</i> the year 70. And indeed, there is no evidence of any sort that will bear examination tending to show that any of the Gospels were written later than about the middle of the century. The challenge to scholars to produce such evidence is hereby presented</span><span style="color: cyan;">.</span></b><a href="file:///F:/mark%20and%20luke.docx#_ftn4" name="_ftnref4" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 20px;">[4]</span></span></span></a><o:p></o:p></span><br /><span lang="EN-US"><a href="file:///F:/mark%20and%20luke.docx#_ftn4" name="_ftnref4" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 20px;"><br /></span></span></span></a></span></span></div>
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Nobody has successfully presented any such historical or scientific evidence since Torrey wrote this. Modern scholars have just continued to accept the elaborate and fanciful literary theories of the Higher Critical School. Bishop Robinson quotes a layman about these modernist Higher Critics:</span><br />
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<span lang="EN-US"><span style="font-family: "times" , "times new roman" , serif; font-size: large;"><span style="color: blue;"><b>There is a world--I do not say a world in which all scholars live but one at any rate into which all of them sometimes stray, and which some of them seem permanently to inhabit--which is not the world in which I live. In my world, if <i>The Times</i> and <i>The Telegraph</i> both tell one story in somewhat different terms, nobody concludes that one of them must have copied the other, nor that the variations in the story have some esoteric significance. But in that world of which I am speaking this would be taken for granted. There, no story is ever derived from facts but always from somebody else's version of the same story. . . . In my world, almost every book, except some of them produced by Government departments, is written by one author. In that world almost every book is produced by a committee, and some of them by a whole series of committees. In my world, if I read that Mr. Churchill, in 1935, said that Europe was heading for a disastrous war, I applaud his foresight. In that world, no prophecy, however vaguely worded, is ever made except after the event. In my world we say, "The First World War took place in 1914-1918." In that world they say, "The world-war narrative took shape in the third decade of the twentieth century." In my world men and women live for a considerable time--seventy, eighty, even a hundred years--and they are equipped with a thing called memory. In that world (it would appear) they come into being, write a book and forthwith perish, all in a flash, and it is noted of them with astonishment that they "preserve traces of primitive tradition" about things which happened well within their own adult lifetimes…</b></span><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 20px;"><a href="file:///F:/mark%20and%20luke.docx#_ftn5" name="_ftnref5" style="color: purple; text-decoration: none;" title="">[5]</a></span></span><a href="file:///F:/mark%20and%20luke.docx#_ftn5" name="_ftnref5" style="color: purple; text-decoration: none;" title=""></a></span><o:p></o:p></span></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><span lang="EN-US"> The whole question of whether there were any such things as Matthean, Markan and Lukan communities has been challenged by certain recent scholars. Peterson in his book “The Origins of Mark: The Markan Community in Current Debate” writes: <o:p></o:p></span><br /><span lang="EN-US"><br /></span></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><span lang="EN-US"><span style="color: blue;"><b>…lack of agreement among Gospel community constructors is related more to the futility of the entire enterprise than to a need for further study…that the inferring and reconstruction of Markan communities from the text of the Gospels in order to provide a sure footing for its interpretation is a highly problematic practice indeed…</b></span><a href="file:///F:/mark%20and%20luke.docx#_ftn6" name="_ftnref6" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 20px;">[6]</span></span></span></a><o:p></o:p></span><br /><span lang="EN-US"><a href="file:///F:/mark%20and%20luke.docx#_ftn6" name="_ftnref6" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 20px;"><br /></span></span></span></a></span></span></div>
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<span lang="EN-US"><span style="font-family: "times" , "times new roman" , serif; font-size: large;">Michael Bird in his article on the same question also mentions Richard Baukham’s opposition to using the gospel for a subjective construction of the community it is supposedly addressed to.<a href="file:///F:/mark%20and%20luke.docx#_ftn7" name="_ftnref7" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 20px;">[7]</span></span></span></a> Bird himself using Baukham as his starting point sets out to demonstrate that skepticism is needed in regard to a connection between the Gospel of Mark and a Markan community and that if even such a community did exist it is impossible to identify its geographical setting with any certainty.<a href="file:///F:/mark%20and%20luke.docx#_ftn8" name="_ftnref8" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 20px;">[8]</span></span></span></a> Bird also mentions how scholars cannot even agree about the location of this so-called ‘Markan Community’. Very erudite books have been written proposing Rome or the Galilee or Syria.<a href="file:///F:/mark%20and%20luke.docx#_ftn9" name="_ftnref9" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 20px;">[9]</span></span></span></a> Even Raymond Brown wrote that that modern scholarship is not able to “reconstruct the profile of the community addressed by Mark”.<a href="file:///F:/mark%20and%20luke.docx#_ftn10" name="_ftnref10" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 20px;">[10]</span></span></span></a> Maybe a solution to this is to accept that Mark and Luke’s Gospels were written to a certain type of early believer no matter where they were located.<o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: "times" , "times new roman" , serif; font-size: large;"> Analyzing the Gospel with a literary theory or theories in order to create an imaginative ‘Markan Community’ is a use of the creative imagination but not authentic history or science. There are also numerous competing theories on the priorities of the Gospels which are much too numerous to mention in this small essay. Many believe that Mark was the first Gospel written and that Matthew and Luke drew on it. Matthew and Luke also drew on a lost source as well as Mark which they call Q. This theory is known as the “Two–Source Hypothesis”. E.P. Sanders, a famous New Testament scholar, writes:<o:p></o:p></span></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><span lang="EN-US"><span style="line-height: 36px;"> </span></span><span lang="EN-US"><span style="line-height: 36px;"><a href="file:///F:/mark%20and%20luke.docx#_ftn11" name="_ftnref11" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"></span></a></span></span><br /><span style="color: blue;"><b>…The evidence does not seem to warrant the degree of certainty with which many scholars hold the two-document hypothesis. It would also seem to forbid that a similar degree of certainty should be accorded to any other hypothesis…I believe our entire study of the Synoptic Gospels would profit from withholding judgments on the Synoptic problem while the evidence is resifted…</b></span>[11]</span></blockquote>
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<span lang="EN-US"><span style="font-family: "times" , "times new roman" , serif; font-size: large;">Sanders considers that the solution to the synoptic problem would be much more complex.<span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 20px;"><a href="file:///F:/mark%20and%20luke.docx#_ftn12" name="_ftnref12" style="color: purple; text-decoration: none;" title="">[12]</a></span></span><a href="file:///F:/mark%20and%20luke.docx#_ftn12" name="_ftnref12" style="color: purple; text-decoration: none;" title=""></a></span><o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: "times" , "times new roman" , serif; font-size: large;"> Robinson working from a historical methodology dates the Gospel of Luke between 40-60 AD and the Gospel of Mark between 45-60 AD. A leading Catholic scholar and one of the translators of the Dead Sea Scolls, Father Jean Carmignac, uses a philological and historical methodology. He discovered that it was very easy to translate the Greek Mark back into the Hebrew of Qumran. Carmignac states:<o:p></o:p></span></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><span lang="EN-US" style="line-height: 26px;"> <a href="file:///F:/mark%20and%20luke.docx#_ftn13" name="_ftnref13" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"></span></a></span><br /><span style="color: blue;"><b>…I was convinced that the Greek text of Mark could not have been redacted directly in the Greek and that it was in reality only the Greek translation of an original Hebrew…The Hebrew-Greek translation had transposed word for word and even preserved in Greek the order of the words preferred by Hebrew Grammar.</b></span>[13]</span></blockquote>
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<span lang="EN-US"><span style="font-family: "times" , "times new roman" , serif; font-size: large;">Carmignac then spent the next 25 years of his life researching the Hebrew origins of the Synoptic Gospels. One beautiful example he found in the Gospel of Luke was the Benedictus of Zechariah the father of St John the Baptist and husband to St Elizabeth. When Carmignac translated the Greek back into Hebrew he found a Hebrew play on words that was not there in the Greek. Zechariah proclaims: <span style="color: blue;"><b>“..To show the mercy promised to our Fathers, and to remember his holy covenant: the oath which he swore to our father Abraham…”.</b></span><a href="file:///F:/mark%20and%20luke.docx#_ftn14" name="_ftnref14" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 20px;">[14]</span></span></span></a> The Benedictus prayer (Luke 1:68-79), Carmignac tells us, when translated back into Hebrew is made up of three stanzas (strophes), each having seven stitchs. The prayer starts in the first stanza with “Blessed be the Lord the God of Israel” which is a Biblical and Qumran invocation. In the second stanza the first stitch<a href="file:///F:/mark%20and%20luke.docx#_ftn15" name="_ftnref15" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 20px;">[15]</span></span></span></a> is the word mercy or grace which in Hebrew is <i>hanan </i>which is the root of the name Yohanan (John), the second stitch is ‘remember’ which in Hebrew is <i>Zakar </i>and is the root of the name Zechariah and the third stitch is the two words ‘oath’ and ‘swore’ which are two forms of the Hebrew <i>Shava</i>or <i>Shaba </i>which is the root of the name Elizabeth (Elisheva). The third stanza starts as it often does in Qumran literature with a personal pronoun “and you child”.<span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 20px;"><a href="file:///F:/mark%20and%20luke.docx#_ftn16" name="_ftnref16" style="color: purple; text-decoration: none;" title="">[16]</a></span></span><a href="file:///F:/mark%20and%20luke.docx#_ftn16" name="_ftnref16" style="color: purple; text-decoration: none;" title=""></a></span><o:p></o:p></span></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><span lang="EN-US"> A Protestant scholar Robert Lindsey also discovered the same thing about translating the Greek of the synoptics into Hebrew. He also began with the Greek of Mark, however he found that the Gospel of Luke was even easier to translate back into Hebrew.<a href="file:///F:/mark%20and%20luke.docx#_ftn17" name="_ftnref17" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 20px;">[17]</span></span></span></a> Both Carmignac and Lindsey along with the French Catholic scholar, theologian and Hellenist, Claude Tresmontant,<a href="file:///F:/mark%20and%20luke.docx#_ftn18" name="_ftnref18" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 20px;">[18]</span></span></span></a> believe that the original Gospels were in Hebrew and not Aramaic. The famous Orthodox Jewish New Testament scholar Professor David Flusser of the Hebrew University writes: <o:p></o:p></span><br /><span lang="EN-US"><br /></span></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><span style="color: blue;"><b>The spoken languages among the Jews of that period were Hebrew, Aramaic, and to an extent, Greek. Until recently, it was believed by numerous scholars that the language spoken by Jesus' disciples was Aramaic. It is possible that Jesus did, from time to time, make use of the Aramaic language. But during that period Hebrew was both the daily language and the language of study. The Gospel of Mark contains a few Aramaic words, and this is what misled scholars… There is no ground for assuming that Jesus did not speak Hebrew; and when we are told (Acts 21:40) that Paul spoke Hebrew, we should take this piece of information at face value''</b></span>[19].</span></blockquote>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Flusser is convinced that the sayings of Jesus were mostly originally in Hebrew not Aramaic as taught by many scholars of the past. He writes:<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><span style="line-height: 26px;"> ` <a href="file:///F:/mark%20and%20luke.docx#_ftn20" name="_ftnref20" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"></span></a></span><br /><span style="color: blue;"><b>There are sayings of Jesus which can be rendered both into Hebrew and Aramaic; but there are some which can only be rendered into Hebrew, and none of them can be rendered only into Aramaic. One can thus demonstrate the Hebrew origins of the Gospels by retranslating them into Hebrew''</b> </span>[20]</span></blockquote>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"> Thus Carmignac dates the Hebrew Mark to around the years 40-42 AD and its Greek version between 45-50 AD and the Greek Luke to just after 50 AD. It would seem very clear that the Gospels dated before 70 AD allows them to have been written by St Mark and St Luke themselves and the need for some kind of creative Markan and Lukan communities becomes redundant. Rather than relying on some fabricated oral traditions based on the literary theories of modern scholars one can now turn to the authentic oral traditions that are historically provable as they were written down by the fathers of the church and early ecclesiastical writers. Irenaeus tells us that St Mark was the disciple and interpreter of St Peter and<span style="color: blue;"><b>"transmitted to us in writing the things preached by Peter."</b></span> As does Eusebius who quotes Papias who quotes St John the Beloved Disciple of Ephesus.<a href="file:///F:/mark%20and%20luke.docx#_ftn21" name="_ftnref21" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[21]</span></span></span></a> Here we see an actual historically verifiable oral tradition and its transmission. Irenaeus also tells us that St Luke wrote the Gospel of Luke under the influence of St Paul. <span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;"><a href="file:///F:/mark%20and%20luke.docx#_ftn22" name="_ftnref22" style="color: purple; text-decoration: none;" title="">[22]</a></span></span><a href="file:///F:/mark%20and%20luke.docx#_ftn22" name="_ftnref22" style="color: purple; text-decoration: none;" title=""></a></span><o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"> Peter with Mark arrived in Rome sometime between 40-42 AD and Mark left for Alexandria sometimes around 43-44 AD. From Alexandria he went to Jerusalem and Antioch in 46 AD and then he was in Salamis in 47 AD.<a href="file:///F:/mark%20and%20luke.docx#_ftn23" name="_ftnref23" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[23]</span></span></span></a> He then returned to Rome until 49-50 AD when the Jews were expelled from Rome. Some older writers<a href="file:///F:/mark%20and%20luke.docx#_ftn24" name="_ftnref24" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[24]</span></span></span></a> claimed that 1 Peter was written around or before 49 AD when the Roman Jewish community was under threat. Mark after going to Antioch and then Cyprus eventually returned to Rome and was there during the time of St Paul’s first imprisonment<a href="file:///F:/mark%20and%20luke.docx#_ftn25" name="_ftnref25" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[25]</span></span></span></a>. Harrington writing in the New Jerome Biblical Commentary also agrees for a pre-70 AD date for the publishing of the Greek Mark. He states that the mention of the prophecy of the destruction of the Temple in Mark 13 does not mean that Mark was written after 70 AD.<a href="file:///F:/mark%20and%20luke.docx#_ftn26" name="_ftnref26" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[26]</span></span></span></a> He dates the publishing of the Greek Mark around 60 AD as he thinks that the persecution is connected to the persecution of Nero<a href="file:///F:/mark%20and%20luke.docx#_ftn27" name="_ftnref27" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[27]</span></span></span></a> rather than the earlier persecution under Claudius. He concludes that the Gospel was written in Rome by Mark as Papias states because of certain loanwords from Latin found in the Greek text. That Father Harrington uses historical (Papias) and philological (loanwords) evidence gives one more confidence in his opinion.<span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;"><a href="file:///F:/mark%20and%20luke.docx#_ftn28" name="_ftnref28" style="color: purple; text-decoration: none;" title="">[28]</a></span></span><a href="file:///F:/mark%20and%20luke.docx#_ftn28" name="_ftnref28" style="color: purple; text-decoration: none;" title=""></a></span><o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"> The Roman Church at this time was situated in two main centres the House of Prisca and Aquila where the more simple Jewish and Gentile believers met and the British Palace that became the House of Pudens where the Gentile believers met possibly with the more aristocratic Hellenist Jews. St Peter was closely connected with both centres. Archaeological discoveries at the sites of these two places have confirmed these early Christian traditions.<a href="file:///F:/mark%20and%20luke.docx#_ftn29" name="_ftnref29" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[29]</span></span></span></a> It may have been the Greek speaking Gentiles meeting at the House of Prisca and Aquila and the House of Pudens (the Palatium Britannicum) that desired a literalistic translation into Greek of the Hebrew Gospel compiled by Mark based on Peter’s teachings. Mark in his Greek gospel edited it to exclude information that would not be of interest to his Gentile readers and added some information to explain Jewish customs (see Mark 7).<span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;"><a href="file:///F:/mark%20and%20luke.docx#_ftn30" name="_ftnref30" style="color: purple; text-decoration: none;" title="">[30]</a></span></span><a href="file:///F:/mark%20and%20luke.docx#_ftn30" name="_ftnref30" style="color: purple; text-decoration: none;" title=""></a></span><o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"> Even though the Greek Mark was written for Gentiles it is necessary to understand the Jewish cultural context of the Hebrew original. Mark 7 is a good example. Many exegetics misinterpret Mark 7 in an anti-Jewish manner.<a href="file:///F:/mark%20and%20luke.docx#_ftn31" name="_ftnref31" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[31]</span></span></span></a> Harrington writes based on his faulty antinomian interpretation of Mark 7 that Jesus:<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><span style="line-height: 26px;"> <a href="file:///F:/mark%20and%20luke.docx#_ftn32" name="_ftnref32" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"></span></a></span><br /><b><span style="color: blue;">...gives a public statement and a private explanation about the invalidity of the Jewish food laws... rejects the Pharisaic tradition surrounding the law’s observance... and abrogates the OT food laws...</span></b>[32]</span></blockquote>
<span style="font-family: "times" , "times new roman" , serif; font-size: large;">Jesus and the writer of the Gospel of Mark did not intend to discredit the traditions of the Sages of Israel. Jesus did criticize a group of Pharisees and Scribes who were placing the teachings of the Sages (Chazal) above the Biblical commandments and interpreting them in a way that distorted both the Sages teachings and Scripture.<a href="file:///F:/mark%20and%20luke.docx#_ftn33" style="color: purple; text-decoration: none;">[33]</a> Mark in chapter 7 verses 3-4 is not criticizing the Jewish customs about various washings but explaining them to the Gentile audience he is writing to. Jesus also in Mark 7 gives some examples of this misuse of Scripture and Tradition. These Pharisees and Scribes appeal to the authentic ‘traditions of the Sages’ but Jesus never criticizes this tradition only the twisted reasoning of this group who have misused the ‘traditions of the Sages’ to create their own man-made tradition that actually undermines the Torah and its interpretation by the Sages. Jesus very pointedly calls it “your tradition” to distinguish it from the “tradition of the Sages”.</span><br />
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<span lang="EN-US"><span style="font-family: "times" , "times new roman" , serif; font-size: large;"> Jesus using the commandment of “Honour thy mother and father”, as an example, demonstrates this unspiritual approach. Jesus is not criticizing the idea of a <i>korban</i> or the setting aside of gifts for God’s service. What he is criticizing is this groups perverted use of tradition to justify their evil desire to not help their parents and thus by their twisted use of tradition they undermined the written Torah and make the mosaic tradition of no value. When they criticized others for not performing <i>n’tilat yadaim</i> (washing of hands),<a href="file:///F:/mark%20and%20luke.docx#_ftn34" name="_ftnref34" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 20px;">[34]</span></span></span></a> Jesus saw that it was from a hypocritical heart of judging others on secondary matters that at this time was not even a universal custom. Unfortunately this has been confused by the Greek of the text which has translated the Hebrew work <i>‘kol’</i> as ‘all’ when in Hebrew it can also mean ‘many’. The text should read in English ‘and many of the Judeans’ rather than “and all the Jews”. The Jews of the Galilee had a different <i>minhag</i> (custom) but it is obvious that Jesus himself observed the Judean and Pharisee <i>minhag</i> as they did not criticize him for eating without doing <i>n’tilat yadaim</i>, only some of his disciples. The reason for this is that Jesus’ family originally came from Judea and observed this greater stringency of washing before eating ordinary food (chullin/ common)<a href="file:///F:/mark%20and%20luke.docx#_ftn35" name="_ftnref35" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 20px;">[35]</span></span></span></a> that many of the Pharisees practiced at that time. This stringency is not what Jesus condemned when done in the right spirit of enhancing the spiritual sanctity in ordinary acts, but when this stringency was used as a judgment of how pure another Jew was, he was indignant. <o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: "times" , "times new roman" , serif; font-size: large;">The Sages of Israel compare the holy vessels of the Temple with the vessels of one’s tongue and heart. It is forbidden to comment on the level of observance of another Jew in a negative way this is <i>lashon hara</i> (evil talk). This is why Jesus is so upset with these Pharisees, that they should be committing the sin of <i>lashon hara</i>which is much worse than putting non-kosher food on holy vessels. To speak <i>lashon hara</i> pollutes the inner man. The temple and domestic purity of dishes is only a sign alluding to this spiritual purity/impurity of the inner heart and tongue.<o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: "times" , "times new roman" , serif; font-size: large;">Mark 7:19 is also a verse in which modern scholarship has reinterpreted the text as an editorial comment by Mark rather than an extension of what Jesus is saying.<a href="file:///F:/mark%20and%20luke.docx#_ftn36" name="_ftnref36" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 20px;">[36]</span></span></span></a> The Latin Vulgate uses "purgans omnes escas" for the Greek "katharizon pa<span style="font-family: "times" , "times new roman" , serif;">nta</span> ta bromata" both meaning "purging all the meats". This refers to the stomach or body purging or purifying all foods from the body and it is part of what Jesus is saying. The King James Version and the Catholic Douai-Rheims agree with this translation. It is only some modern translations that falsely separate this from what Jesus is saying and make it artificially an edit by Mark <b><span style="color: blue;">"and thus he declared all foods clean"</span></b>. They add <b><span style="color: blue;">"And thus he declared"</span></b> a phrase which does not appear in the original text. This gives the passage an interpretation that is contrary to the original text. In fact the English translation of the Peshitta Aramaic text reads:<o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: "times" , "times new roman" , serif; font-size: large;"> <span class="MsoFootnoteReference"><a href="file:///F:/mark%20and%20luke.docx#_ftn37" name="_ftnref37" style="color: purple; text-decoration: none;" title=""></a></span></span></span></div>
<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><b><span style="color: blue;">...17And when Yeshua entered into the house, away from the multitudes, his talmidim began asking him about this saying. 18He said to them, "You too are slow to understanding. Do you not know that everything which enters from the outside into a man is not able to defile him. 19Because it does not enter into his heart, rather into his stomach and is removed by way of excretion, which purifies all the food. 20But anything that goes out from a man is what defiles a man. 21For it is from the inside of the heart of the sons of men that evil thoughts proceed such as adultery, fornication, theft, murder, extortion, 22wickedness, deceit, lust, an evil eye, blasphemy, pride and foolishness. 23All of these things are evil, and from within do they proceed and defile a man…[</span></b>37]</span></blockquote>
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<span lang="EN-US"><span style="font-family: "times" , "times new roman" , serif; font-size: large;"> Many writers have proposed that St Luke was a Gentile because of Colossians 4: 10-11 where Paul mentions those of the Circumcision. However others believe that Luke was a Hellenistic Jew and wrote his Gospel for Hellenistic Jews.<a href="file:///F:/mark%20and%20luke.docx#_ftn38" name="_ftnref38" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 20px;">[38]</span></span></span></a> Origen states that St Luke is also called Lucius and is the same person as the Hellenist Jew mentioned in Acts as Lucius of Cyrene and he is also mentioned by Paul in Romans16:12.<a href="file:///F:/mark%20and%20luke.docx#_ftn39" name="_ftnref39" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 20px;">[39]</span></span></span></a>John Wenham also gives seven reasons for identifying him with Lucius of Cyrene.<span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 20px;"><a href="file:///F:/mark%20and%20luke.docx#_ftn40" name="_ftnref40" style="color: purple; text-decoration: none;" title="">[40]</a></span></span><a href="file:///F:/mark%20and%20luke.docx#_ftn40" name="_ftnref40" style="color: purple; text-decoration: none;" title=""></a></span><o:p></o:p></span></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><span style="line-height: 36px;"><span lang="EN-US"> </span></span>Luke not only is a Hellenistic Jew but he seems to have also been influenced by Essene Judaism with his recurring theme of the Messianic Banquets. N T Wright lists the eight Messianic Banquets in the Gospel of Luke. Firstly there is the banquet at Levi’s House in Luke 5:29-35, secondly the banquet at a Pharisee’s house in Luke 7:36-50, thirdly the feeding of the five thousand in Luke 9: 12-17, fourthly the dinner at Martha and Mary’s house in Luke 10:38-42, fifthly another banquet at a Pharisee’s house in Luke 11:37-54, sixthly a third banquet at a Pharisee’s house in Luke 14:1-15, seventhly the Last Supper and eighthly the Road to Emmaus breaking of the bread meal.<a href="file:///F:/mark%20and%20luke.docx#_ftn41" style="color: purple; text-decoration: none;">[41]</a> The eighth day has deep Messianic significance and is associated by the early Jewish Christians with the Sunday of the Resurrection. Brant Pitre also writes extensively on the theme of the Messianic Banquet. He quotes from the Qumran Rule:</span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><span style="line-height: 36px;"><span lang="EN-US"> </span></span><span style="color: blue;"><b> </b></span><br /><b><span style="color: blue;">…At a session of the men of renown, those summoned to the gathering of the community council, when God begets the Messiah with them: the chief priest of all the congregation of Israel shall enter, and all his brothers, the sons of Aaron, the priests summoned to the assembly, the men of renown, and they shall sit before him, each one according to his dignity. After, the Messiah of Israel shall enter and before him shall sit the heads of the thousands of Israel, each one according to his dignity, according to his position in their camps and according to their marches. … And when they gather at the table of community or to drink the new wine, and the table of the community is prepared and the new wine is mixed for drinking, no-one should stretch out his hand to the first- fruit of the bread and of the new wine before the priest, for he is the one who blesses the first-fruit of the bread and of the new wine and stretches out his hand towards the bread before them. Afterwards, the Messiah of Israel shall stretch out his hands toward the bread. And afterwards, they shall bless all the congregation of the community, each one according to his dignity. And in accordance with this precept one shall act at each meal, when at least ten men are gathered…</span></b>[42] (1Qsa 2:11–22).</span></blockquote>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><span lang="EN-US">Pitre links the Messianic Banquet concept to Luke 22: 28-30: <o:p></o:p></span><br /><span lang="EN-US"><br /></span></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"><b><span style="color: blue;">You are those who have continued with me in my trials; as my Father appointed a kingdom for me, so do I appoint for you that you may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel[</span></b>43]</span></blockquote>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">This passage would only be truly understood and appreciated in its Jewish and Essene background by those of Jewish culture and learning. This idea is also found in Luke 13: 28-29: <span style="line-height: 36px;"><span lang="EN-US"> </span></span></span></div>
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<span style="color: blue;"><b><span style="font-family: "times" , "times new roman" , serif; font-size: large;">There you will weep and gnash your teeth, when you see Abraham and Isaac and Jacob and all the prophets in the Kingdom of God and you yourselves thrust out. And men will come from east and west, and from north and south, and sit at table in the Kingdom of God</span></b></span></blockquote>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;">These references also allude to the Heavenly Banquet mentioned in Exodus 24 as does Luke 22:20’s mention of the “new blood of the covenant” with Exodus 24:8’s “behold the blood of the Covenant”. Exodus 24 references the inauguration of the Sinai Covenant as a prelude to a Celestial Banquet before the Sapphire blue pavement or brickwork.<a href="file:///F:/mark%20and%20luke.docx#_ftn44" name="_ftnref44" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[44]</span></span></span></a> <o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"> It is also only the Jewish Christians who would instantly see the connection with the Infancy narrative of Luke being linked with the Ark of the Covenant imagery and thus realising that the Virgin Mary is the new Ark of the Covenant which the Almighty has overshadowed with his Presence. They would immediately see that Mary’s encounter with her cousin Elizabeth parallels King David’s encounter with the Ark of the Covenant in 2 Samuel 6-7. There are many other examples that could be discussed but due to the limits of this essay these will be a representative sample of why Luke is written by a Jew to an educated (Hellenistic) Jewish audience.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"> This brief essay has sought to demonstrate that there are no such late post 70 AD Markan and Lukan communities as imagined by some modern scholars. Mark and Luke were Jews who wrote to the situation of the pre-70 AD church and it is this audience to which their Gospels were addressed. The Greek Mark to the Gentile believers and the Greek Luke to the Hellenistic Jews of the Roman Empire. One can almost smell the air of the sea of Galilee and its fishing boats in the down-to-earth narratives of Mark’s Gospel reflecting the story-telling of the Big Fisherman and this earthiness also appealed to many of the Gentile believers from among the poor and working class. These believers are attracted to the idea of the powerful Saviour who has suffered like they do.<a href="file:///F:/mark%20and%20luke.docx#_ftn45" name="_ftnref45" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[45]</span></span></span></a> These are persecuted believers<a href="file:///F:/mark%20and%20luke.docx#_ftn46" name="_ftnref46" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[46]</span></span></span></a> firstly by the Romans and secondly by the Jewish community in Rome which eventually causes the Emperor to expel them in 49-50 AD.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: large;"> Luke’s Gospel retains a more elevated style which has polished up these stories to appeal to the more educated and sophisticated Hellenistic Jews such as Theophilus the former Jewish High Priest (who may have written the Letter to the Hebrews). This essay chooses certain hypothesises that are based on looking at the historical, archaeological, cultural and philological context of the two Gospels rather than an invented and imaginary approach based on a highly artificial literary theories proposed by those of a modernist and naturalistic mindset.<a href="file:///F:/mark%20and%20luke.docx#_ftn47" name="_ftnref47" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[47]</span></span></span></a> It is highly unlikely based on these criteria that any such Markan or Lukan communities existed in the post 70 AD Church as described by many modern scholars and they are merely the fabricated fantasies of literary theorists. The community that embraced these Gospels, along with Matthew and John, was the Universal Community (Kehilla K’lali) of believers under the authority of the Petrine ministry and moving in the grace of the Pauline missionary mandate.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref1" name="_ftn1" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[1]</span></span></span></span></a><span lang="EN-US"> Bishop John A T Robinson, </span><i>Redating the New Testament (</i>Philedelphia: Westminister Press, 1976) 1-30.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref2" name="_ftn2" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[2]</span></span></span></span></a><span lang="EN-US"> </span>Gary R Habemas, “The Late Twenthieth-Century Resurgence of Naturalistic Responses to Jesus Resurrection” <i>Trinity Journal 2001, </i>179-196.</span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref3" name="_ftn3" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[3]</span></span></span></span></a><span lang="EN-US"> Bishop John A T Robinson, </span><i>Redating the New Testament,</i> 1-30.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref4" name="_ftn4" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[4]</span></span></span></span></a><span lang="EN-US"> C. C. Torrey, <i>The Apocalypse of John,</i> (New Haven, Conn, 1958), 86</span> </span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref5" name="_ftn5" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[5]</span></span></span></span></a><span lang="EN-US"> Bishop John A T Robinson, </span><i>Redating the New Testament</i>, 356.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref6" name="_ftn6" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[6]</span></span></span></span></a><span lang="EN-US"> </span> Dwight N Peterson, <i>The Origins of Mark: The Markan Community in Current Debate, </i>(Leiden:Brill, 2000), 4-5.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref7" name="_ftn7" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[7]</span></span></span></span></a><span lang="EN-US"> Michael F </span>Bird, “The Markan Community, Myth or Maze: Bauckham’s The Gospel For All Christians Revisited” <i>Journal of Theological Studies</i>Vol 57 pt 2 (UK: Oxford University Press, 2006), 475<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref8" name="_ftn8" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[8]</span></span></span></span></a><span lang="EN-US"> Michael F </span>Bird, “The Markan Community, Myth or Maze: Bauckham’s The Gospel For All Christians Revisited”, 476.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref9" name="_ftn9" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[9]</span></span></span></span></a><span lang="EN-US"> Michael F </span>Bird, “The Markan Community, Myth or Maze Bauckham’s The Gospel For All Christians Revisited”, 477.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref10" name="_ftn10" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[10]</span></span></span></span></a><span lang="EN-US"> </span>Raymond Brown, The Churches the Apostles Left Behind (New York: Paulist, 1984), 28.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref11" name="_ftn11" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[11]</span></span></span></span></a><span lang="EN-US"> Professor </span>E P Sanders, <i>The Tendencies of the Synoptic Tradition</i>, (Cambridge: University Press, 1969), 278.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref12" name="_ftn12" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[12]</span></span></span></span></a><span lang="EN-US"> </span>E P Sanders, <i>The Tendencies of the Synoptic Tradition</i>, 278.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref13" name="_ftn13" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[13]</span></span></span></span></a><span lang="EN-US"> Father Jean </span>Carmignac, <i>Birth of the Synoptics</i>, (<span lang="EN-US">Chicago: Franciscan Herald Press, 1987), 1.</span><o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref14" name="_ftn14" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[14]</span></span></span></span></a><span lang="EN-US"> </span>Luke 1: 72-73<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref15" name="_ftn15" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[15]</span></span></span></span></a><span lang="EN-US"> </span>In Hebrew poetry <span lang="EN-US">stitching</span><span lang="EN-US"> is the repetition of keywords to tie a poem together. </span><o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref16" name="_ftn16" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[16]</span></span></span></span></a><span lang="EN-US"> Father Jean </span>Carmignac, <i>Birth of the Synoptics</i>.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref17" name="_ftn17" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[17]</span></span></span></span></a><span lang="EN-US"> </span>Robert Lindsey, <i>Jesus, Rabbi and Lord</i> by (USA:CornerstonePublisher, 1990) 17-18.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref18" name="_ftn18" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[18]</span></span></span></span></a><span lang="EN-US"> Claude </span>Tresmontant, <i>The Hebrew Christ: Language in the Age of the Gospels, </i>USA:Franciscan Herald Press, 1989.</span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref19" name="_ftn19" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[19]</span></span></span></span></a><span lang="EN-US"> Professor </span>David Flusser, <i>Jewish Sources in Early Christianity, </i>(Israel: Mod Books, 1989), 11.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref20" name="_ftn20" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[20]</span></span></span></span></a><span lang="EN-US"> Professor </span>David Flusser, <i>Jewish Sources in Early Christianity</i>, 11.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref21" name="_ftn21" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[21]</span></span></span></span></a><span lang="EN-US"> </span>Daniel J Harrington SJ, “The Gospel According to Mark” The <i>New Jerome Biblical Commentary </i>(New Jersey: Prentice Hall Inc, 1990), 596.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref22" name="_ftn22" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[22]</span></span></span></span></a><span lang="EN-US"> </span>Hans Conzelman, <i>The History of the Primitive Church</i>, Nashville: Abingdon Press, 1973.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref23" name="_ftn23" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[23]</span></span></span></span></a><span lang="EN-US"> Joseph MacRory,."St. Mark." <i>The Catholic Encyclopedia. </i>Vol. 9. (New York: Robert Appleton Company, 1910.) <http: c.htm="" cathen="" www.newadvent.org="">.</http:></span><o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref24" name="_ftn24" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[24]</span></span></span></span></a><span lang="EN-US"> George Haydock, </span>Haydock Bible Commentary 1859<http: haydock1859.tripod.com="" id264.html=""><o:p></o:p></http:></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref25" name="_ftn25" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[25]</span></span></span></span></a><span lang="EN-US"> </span>Pheme Perkins, “Mark Jesus, Suffering Messiah” <i>Reading the New Testament: An Introduction</i> (New York:Paulist,1978), 204.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref26" name="_ftn26" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[26]</span></span></span></span></a><span lang="EN-US"> </span>Daniel J Harrington SJ, “The Gospel According to Mark”, 596.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref27" name="_ftn27" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[27]</span></span></span></span></a><span lang="EN-US"> </span>Daniel J Harrington SJ, “The Gospel According to Mark”, 596.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref28" name="_ftn28" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[28]</span></span></span></span></a><span lang="EN-US"> </span>Daniel J Harrington SJ, “The Gospel According to Mark”, 596.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref29" name="_ftn29" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[29]</span></span></span></span></a><span lang="EN-US"> </span> Professor Samuel Terrien, Till the Heart Sings: A Biblical theology of Manhood and Womanhood, (USA: Eerdman, 2004), 176-7.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref30" name="_ftn30" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[30]</span></span></span></span></a><span lang="EN-US"> </span>Pheme Perkins, “Mark Jesus, Suffering Messiah” <i>Reading the New Testament: An Introduction, 204.</i><o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref31" name="_ftn31" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[31]</span></span></span></span></a><span lang="EN-US"> </span>Daniel J Harrington SJ, “The Gospel According to Mark”, 611.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref32" name="_ftn32" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[32]</span></span></span></span></a><span lang="EN-US"> </span>Daniel J Harrington SJ, “The Gospel According to Mark”, 611.<o:p></o:p></span></div>
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<div id="ftn33">
<div class="MsoFootnoteText">
<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref33" name="_ftn33" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[33]</span></span></span></span></a><span lang="EN-US"> Rabbi Harvey Falk, <i>Jesus the Pharisee; A New Look at the Jewishness of Jesus, </i>New York ; Paulist Press, 1985.</span></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref34" name="_ftn34" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[34]</span></span></span></span></a><span lang="EN-US"> Rabbi Harvey Falk, <i>Jesus the Pharisee; A New Look at the Jewishness of Jesus, </i>149-150.</span><o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref35" name="_ftn35" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[35]</span></span></span></span></a><span lang="EN-US"> </span>See Tractate Chullin in the Talmud. Chullin means profane or unconsecrated or common.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref36" name="_ftn36" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[36]</span></span></span></span></a><span lang="EN-US"> </span>Daniel J Harrington SJ, “The Gospel According to Mark”, 611.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref37" name="_ftn37" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[37]</span></span></span></span></a><span lang="EN-US"> </span>Mark 7:17-23<o:p></o:p></span></div>
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<div class="MsoFootnoteText">
<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref38" name="_ftn38" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[38]</span></span></span></span></a><span lang="EN-US"> Professor </span>E.Earle Ellis, <i>The Gospel of Luke</i> (USA: Eerdmans, 1980), 52-4<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref39" name="_ftn39" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[39]</span></span></span></span></a><span lang="EN-US"> Professor </span>E.Earle Ellis, <i>The Gospel of Luke</i>, 52-4<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref40" name="_ftn40" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[40]</span></span></span></span></a><span lang="EN-US"> </span>John Wenham, <i>The Identification of Luke</i><http: eq="" pdf="" www.biblicalstudies.org.uk=""><o:p></o:p></http:></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref41" name="_ftn41" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[41]</span></span></span></span></a><span lang="EN-US"> </span>Nicholas T Wright, <i>Jesus and the Victory of God</i>, (USA: Fortress Press, 1996), 558.<o:p></o:p></span></div>
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<div class="MsoFootnoteText">
<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref42" name="_ftn42" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[42]</span></span></span></span></a><span lang="EN-US"> Brant Pitre, “Jesus, the Messianic Banquet and the Kingdom of God”<i> Letters and Spirit </i> Volume 5 (2009), 136-7.</span></span></div>
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<div class="MsoFootnoteText">
<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref43" name="_ftn43" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[43]</span></span></span></span></a><span lang="EN-US"> Brant Pitre, “Jesus, the Messianic Banquet and the Kingdom of God”<i>, </i></span>153.<o:p></o:p></span></div>
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<div class="MsoFootnoteText">
<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref44" name="_ftn44" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[44]</span></span></span></span></a><span lang="EN-US"> Brant Pitre, “Jesus, the Messianic Banquet and the Kingdom of God”<i>,</i></span> 157-8.<o:p></o:p></span></div>
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<div id="ftn45">
<div class="MsoFootnoteText">
<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref45" name="_ftn45" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[45]</span></span></span></span></a><span lang="EN-US"> </span>Pheme Perkins, “Mark Jesus, Suffering Messiah” <i>Reading the New Testament: An Introduction,</i>207-210.<o:p></o:p></span></div>
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<div id="ftn46">
<div class="MsoFootnoteText">
<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref46" name="_ftn46" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[46]</span></span></span></span></a><span lang="EN-US"> </span>Pheme Perkins, “Mark Jesus, Suffering Messiah” <i>Reading the New Testament: An Introduction, </i>210.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><a href="file:///F:/mark%20and%20luke.docx#_ftnref47" name="_ftn47" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-family: "calibri" , sans-serif; font-size: 10pt; line-height: 14px;">[47]</span></span></span></span></a><span lang="EN-US"> </span>Gary R Habemas, “The Late Twenthieth-Century Resurgence of Naturalistic Responses to Jesus Resurrection”<i>, </i>179-196.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: 12pt;">Bird, Michael F. “The Markan Community, Myth or Maze: Bauckham’s The Gospel For All Christians Revisited” <i>Journal of Theological Studies</i> Vol 57 pt 2 (UK: Oxford University Press, 2006), 474-485.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: 12pt;">Brown, Raymond. <i>The Churches the Apostles Left Behind</i> New York: Paulist, 1984.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: 12pt;">Carmignac, Jean. <i>Birth of the Synoptics</i> </span><span lang="EN-US" style="font-size: 12pt;">Chicago: Franciscan Herald Press, 1987.<o:p></o:p></span></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: 12pt;">Conzelman, Hans. <i>The History of the Primitive Church</i>, Nashville: Abingdon Press, 1973.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: 12pt;">Ellis, E Earle. <i>The Gospel of Luke</i> USA: Eerdmans, 1980.<o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "times" , "times new roman" , serif; font-size: 12pt;">Falk, Harvey (Rabbi). <i>Jesus the Pharisee; A New Look at the Jewishness of Jesus, </i>New York ; Paulist Press, 1985.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: 12pt;">Flusser, David. <i>Jewish Sources in Early Christianity, </i>Israel: Mod Books, 1989.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: 12pt;">Habemas, Gary R. “The Late Twenthieth-Century Resurgence of Naturalistic Responses to Jesus Resurrection” <i>Trinity Journal 2001, </i>179-196.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: 12pt;">Harrington, Daniel J ( SJ), “The Gospel According to Mark” The <i>New Jerome Biblical Commentary </i>(New Jersey: Prentice Hall Inc, 1990), 596-629.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12pt;">Haydock, George. </span><i><span style="font-size: 12pt;">Haydock Bible Commentary</span></i><span style="font-size: 12pt;"> 1859 <</span><span lang="EN-US"><a href="http://haydock1859.tripod.com/id264.html" style="color: purple; text-decoration: none;"><span lang="EN-AU" style="font-size: 12pt;">http://haydock1859.tripod.com/id264.html</span></a></span><span style="font-size: 12pt;">><o:p></o:p></span></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: 12pt;">Lindsey, Robert. <i>Jesus, Rabbi and Lord</i> USA: Cornerstone Publisher, 1990.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12pt;">MacRory, Joseph. "St. Mark." <i>The Catholic Encyclopedia. </i>Vol. 9. (New York: Robert Appleton Company, 1910.) <http: c.htm="" cathen="" www.newadvent.org="">.</http:></span><span style="font-size: 12pt;"><o:p></o:p></span></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: 12pt;">Perkins, Pheme. “Mark Jesus, Suffering Messiah” <i>Reading the New Testament: An Introduction</i> (New York: Paulist,1978), 202-213.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: 12pt;">Peterson, Dwight N. <i>The Origins of Mark: The Markan Community in Current Debate </i>Leiden:Brill, 2000.<o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "times" , "times new roman" , serif; font-size: 12pt;">Pitre, Brant.<i> </i>“Jesus, the Messianic Banquet and the Kingdom of God”<i> Letters and Spirit </i>Volume 5, 2009.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: 12pt;">Sanders, E P. <i>The Tendencies of the Synoptic Tradition</i> Cambridge: University Press, 1969.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12pt;">Robinson, </span><i><span style="font-size: 12pt;">Redating the New Testament </span></i><span style="font-size: 12pt;">Philedelphia: Westminister Press, 1976.<o:p></o:p></span></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: 12pt;">Terrien, Samuel. <i>Till the Heart Sings: A Biblical Theology of Manhood and Womanhood </i>USA: Eerdman, 2004.<o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "times" , "times new roman" , serif; font-size: 12pt;">Torrey, C C. <i>The Apocalypse of John,</i> New Haven, Conn, 1958.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: 12pt;">Tresmontant, Claude. <i>The Hebrew Christ: Language in the Age of the Gospels </i>USA:Franciscan Herald Press, 1989.<o:p></o:p></span></div>
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<span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: 12pt;">Wenham, John. <i>The Identification of Luke</i> <http: eq="" pdf="" www.biblicalstudies.org.uk=""></http:></span><span lang="EN-US" style="font-size: 12pt;"><o:p></o:p></span></span></div>
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<span style="font-family: "times" , "times new roman" , serif; font-size: 12pt;">Wright, N T. <i>Jesus and the Victory of God</i>, USA: Fortress Press, 1996. <o:p></o:p></span></div>
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Apostles of Perpetual Adorationhttp://www.blogger.com/profile/00056776029260559524noreply@blogger.com0tag:blogger.com,1999:blog-4467535526253853305.post-73680422604426438122013-09-21T04:35:00.002-07:002013-09-21T10:16:22.662-07:00Mysticism of the Heart: A Pastoral Theology Reflection<br />
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by Brother Gilbert Bloomer</div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">The three journal readings I have chosen all reflect my personal focus on the mysticism or theology of the heart. As a Catholic Jew I also reflect on everything through the prism of my Jewish identity and tradition and my Catholic faith and understanding. I am a product of my past and present experiences which is reflected in why I chose those particular sentences and sections of these three readings to reflect on.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">The first reading I have chosen is Anderson and Granados’ “Called to Love: Approaching John Paul II’s Theology of the Body”. I found this reading immensely riveting and thrilling to my inner being. Each sentence could open up a reflection of its own. I find that the phenomenological approach of John Paul II resonates with inner authenticity to who I am as a person and a believer. I read John Paul’s ‘Theology of the Body’ not so much as a moral or sexual guide but as a text of the deepest mysticism that elevates my heart into the mysteries of God’s Kingdom of Divine Intimacy and Love. Anderson and Granados seem to capture some of that deeper mysticism of Pope John Paul II for me.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">As a young man before I became a Catholic I was always drawn to medieval history, art, literature, architecture and sculpture. Through this I was also drawn to its revival in 19th century England known as the Gothic Romantic period or era. Thus when I first began University in 1981 I was very drawn to the alternative Gothic and New Romantic music culture of the early 1980’s. The main characteristic of the Gothic Romantic movement is experience, especially heightened emotional experience and feelings. It also values creative spontaneity.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">Anderson and Granados discuss the centrality of experience and meaning in the Pope’s ‘Theology of the Body’. They quote from TS Eliot’s poem “The Dry Salvages” – “We had experience, we missed the meaning, And approach to the meaning restores the experience in a different form”. This quote spoke to me deeply as much of the experiences of my past while exciting and thrilling as well as painful and melodramatic could be somewhat empty and purposeless because of a lack of deep meaningfulness. However now I can reflect on or revisit these experiences and invest them with meaning and thus transform these experiences into something deeper and more authentically human. No experience is wasted once it is invested with a new form through a deeper penetration of meaning.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">Pope John Paul speaks of ‘original experiences’ and always takes us back to the beginning in the Book of Genesis to the original Creation account. This is the ‘Primordial Experience’ that is imprinted in our spiritual dna and probably even in our physical dna. This is the mystery of ‘<i>Bereshit</i>’ (the Hebrew word for ‘in the beginning’) and ‘<i>Bekadmin</i>’ (the Aramaic word for ‘in the beginning’). <i>Kadmin </i>is also<i> kadmon </i>(Primordial). This leads us to the kabbalistic term Adam Kadmon (Primordial Man) in whose image and likeness Adam ha Rishon (the First Adam) was created.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">The mystery of the Adam and his spouse Eve cleaving to one another is a mirror of a deeper mystery hidden in the beginning. Just as Adam came forth with the woman hidden in his side so the concept or light of the Primordial Adam (who in time would become the Messiah) descending hidden in the mirror or created and reflecting light of the Mother’s dark waters of the mystical womb/ heart. God sings: ‘Let there be light’ (this light is the divinity of the <i>Adam Kadmon</i> as God’s Attributes (<i>Sefirot</i>) blazing forth into the ‘vacated space’ of the Universe). Then the ‘and there was light’ as the second created light of the Primordial Mother’s womb that encompasses and hides the first uncreated light. This is the Mystery of the Incarnation in Eternity.<span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/reflection%20past.%20theo..docx#_ftn1" name="_ftnref1" style="color: purple; text-decoration: none;" title="">[1]</a></span></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/reflection%20past.%20theo..docx#_ftn1" name="_ftnref1" style="color: purple; text-decoration: none;" title=""></a></span><o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">Anderson and Granados speak of Christ calling his questioners to “recover the depth of their experience in the mirror of God’s original intention for human love”. God’s original intention is hidden in that first virginal nuptial union of the uncreated light with the first created light (or thought of God outside himself). This is the original cleaving or <i>devekut </i>(union) which is then partially revealed or unveiled in the story of Adam and Eve. This is the meaning of the “Lechah Dodi” (“Come My Beloved”) song of the Jewish Sabbath as the Sabbath Queen- ‘latter in act, first in thought’.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">John Paul tells us in “Memory and Identity” that these mysteries are not only about the Messiah and his Mother but the mystery of Man himself hidden in the mystical Mother’s womb or heart that manifests as Mother Church (<i>Kneset Yisrael</i>). I do not have the space to truly do justice to this reading but I have shared some of my initial thought processes on just a very limit touching on the first pages of this reading.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">The second reading I have chosen is also about John Paul’s ‘Theology of the Body’. It is Christopher West’s “Theology of the Body Explained: A Commentary on John Paul II’s Gospel of the Body”. I found this article also very interesting and once again I can only touch on a brief point or two. Sometimes I find that I get upset with Catholics who seem to read the ‘Theology of the Body’ as a guide to having great Catholic sex without them emphasising the human dimension is a way of ascending or descending into the deeper mysteries of the virginal nuptial unions within the Trinitarian Godhead. Christopher West in this article is always pointing us to this higher understanding of the “Theology of the Body”.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">I especially liked the section of this reading titled “Mainstream Mysticism”. The question is asked “If this theology of the body is so important, where has it been for two thousand years?” West gives the answer that it is in the heart of the very Gospel itself and found in the teachings of the mystics throughout Catholic history. He mentions the ‘nuptial union’ mysticism and how John Paul II has taken this nuptial mysticism into the very centre of the Church’s teaching.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">This nuptial mysticism is also at the very heart of Jewish mysticism and the Kabbalah. I believe that when Jewish and Catholic mysticism come together in a perfect synergy we will see the fulfilment of St Paul’s spiritual or mystical ‘Resurrection of the Dead’ found in Romans 11 which will bring riches for the entire world. Cardinal Biffi once said some years ago that in the future all Catholics will be mystics. The Frankists (Jewish Catholics) of the 18<sup>th</sup> century also looked forward to a future mystically-inclined Catholic Church that would eventually incorporate all believers when Edom (Christians), Jacob (Jews) and Ishmael (Muslims) would be united through the mystical traditions and insights in each tradition acknowledging Yeshua (Jesus) as the Messiah of the Jews and of all nations. This can only come about in an eschatological and mystical outpouring of the Holy Spirit.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">We are all called to these mystical and virginal nuptial unions with each other and with Jesus, Mary and Joseph and the Father and the Holy Spirit. It is through our cleaving to the divine intimacy with our Trinitarian Lover that we can then have virginal nuptial unions with Mary, Joseph, the Saints and all people. Our limited and personal human relationships are a sign to this deeper intimacy of divine Love.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">The third reading I chose was chapter three of Father Wilkie Au’s “By the Way of the Heart: Toward a Holistic Christian Spirituality” titled “Heart Searching and Life Choice”. He begins with a quote from Henri Nouwen about converting loneliness into deep solitude in order to create a space so one can discover one’s vocation. The article has much good advice about listening to what one’s heart’s real desires at its deepest core not just the passing emotional desires on the surface.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">I particularly enjoyed his use of the Hasidic wisdom of Rabbi Baer of Radoshitz’s Tzaddik or Rebbe, Jacob Isaac Horowitz the Seer of Lublin. One should observe what one’s heart is drawn to in order to decide a vocation and once discerned go for it with all your might. However, I am not sure if the Seer or his disciple would agree with Father Au’s comment about seeking a spouse. In Judaism the importance of finding one’s beshert or zivug (soul mate) is prominent.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">Father Au then applies his logic to one’s vocation. Just as there are many possible marriage partners so there are many possible vocation choices. As one who is inclined to the ‘romantic myth’ I believe just as one has that special soul mate so does one have a special and unique vocation waiting for you to embrace as a mystical bride or spouse.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">I especially enjoyed his discussion on the Will of God. So many people see the Will of God as a forceful dictator rather than that of a lover yearning and desiring their beloved. God will never force anyone to choose a path that isn’t already hidden in their deepest desires in their heart. Au also gives advice on the role of desires in decision making. He speaks of ‘holy and spiritual desires’ which we can embrace and offer as a gift to God.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">In the past I have allowed lesser voices and desires to sidetrack me from my deepest desires and vocation. My deepest desire is to live and love in the intimacy of the Divine Will and to teach and share this with others. It is intimate face to face encounter and relationship that I need and desire, everything else is only a means to this end. I also need to be vigilant that I don’t lose focus and fall into satisfying lesser desires at the expense of my deepest desires and their vocational manifestation in my life.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/reflection%20past.%20theo..docx#_ftnref1" name="_ftn1" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 14px;">[1]</span></span></span></a> Ramban in his commentary on Genesis associates the term Bereshit with Bat Reshit (Daughter of the Beginning or First Daughter) who is the Divine King’s Daughter, Mother and Sister –Spouse as well as Kneset Yisrael (Community of Israel) and Sabbath Queen.</span></div>
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Apostles of Perpetual Adorationhttp://www.blogger.com/profile/00056776029260559524noreply@blogger.com0tag:blogger.com,1999:blog-4467535526253853305.post-78092305985090797102013-09-21T04:30:00.002-07:002013-09-21T10:16:45.469-07:00St Paul on the Damascus Road: Haacker and Stendahl<br />
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">I have chosen two readings to reflect on in regards to Paul’s Damascus road experience. I do this coming from a background of being both fully Jewish and fully Catholic. When one reflects on the Scriptures and the Faith one often sees things in a different manner than those Christians who come from a Gentile perspective. In recent years there has been a new theological movement that seeks to read St Paul from a new perspective taking into account his background and life in the Judaism of the Second Temple period. This is a positive step in my opinion but can have a weakness in that many people presenting this perspective do not have the lived experienced of believing and living in the thoughts and concepts of religious Judaism.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">The first article I have chosen is Klaus Haacker’s “Paul’s Life”. Haacker states that St Paul has been a subject of division and controversy. “In modern times generations of scholars have hailed or blamed him as the true founder of Christianity, granting that Jesus himself had not crossed the borders of ancient Judaism.” Haacker seeks to re-examine the evidence and come to what he calls a more ‘balanced view’.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">Even among Jews one also hears the opinion that Jesus was a holy Rabbi but Paul was the apostate who started a new religion called Christianity. However even within Orthodox Judaism there have been those who do not accept this false dichotomy. One of the leading halakhic authorities of the last few hundred years Rabbi Jacob Emden saw both Jesus and Paul as holy Rabbis who observed the Jewish Torah while founding a religion for Gentiles who did not need to observe the Torah in a Jewish manner. Even some recent Rabbis have also revived this teaching of Rabbi Emden such as Hasidic Rabbi Harvey Falk in his book “Jesus the Pharisee”.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">Haacker refers to Paul’s experience on the road to Damascus as a conversion. However he is quick to clarify that this concept has nothing to do with converting from one religion to another but as a conversion of grace. It seems to me that many Christians however seemed to refer to Paul’s experience as a conversion from Judaism to Christianity. They also seem to think and speak as if after the Resurrection Mary and the Apostles and Paul abandoned Jewish Torah life and threw some pork chops and prawns on the barbeque and entered into the wonderful ‘freedom’ of being Gentiles. This thinking has dominated in the churches for centuries causing a regime of assimilation and conversion to Gentile Christian lifestyle for all Jews who accept Jesus as Messiah.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">However Haacker points out that this is what Paul’s enemies have accused him of doing but the last part of Acts demonstrates that Paul is indeed loyal and obedient to Israel’s hope and heritage. He also states that this coincides with Paul’s teaching in Romans 9-11. Romans 9-11 is a great eschatological and mystical discourse in my opinion and is essential for comprehending Paul’s understanding of his call rooted in his life as a devout Jew.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">The second reflection “Paul Among Jews and Gentiles: And Other Essays” by Krister Stendahl complements my first reading. Stendahl emphasises that the road to Damascus experience is not a conversion from Judaism to Christianity. He prefers the word ‘call’ and he heads a whole section of his article “Call rather than conversion”. As a Catholic Jew I have never liked this word conversion or convert when speaking about a Jew who embraces Jesus according to the teachings of the Church. I prefer the term often used by Russian Jews who have embraced Jesus as Messiah in the Russian Orthodox Church- doubly chosen. Chosen first as Jews and then in baptism.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">Stendahl’s use of ‘Call’ is also attractive to me as being more Pauline and more respecting of every Israelites’ election (call/ vocation) that is not lost at baptism but is enhanced. One eschatological day, according to Paul in Romans 11, all Israelites will enter into that deeper call which will then bring about a mystical eschatological experience known as “Resurrection or Life from the Dead” which will enrich the whole Church and the world.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">Stendahl also speaks of the early church linking Paul’s letters to the seven churches mentioned in the Apocalypse of John. Catholic seers, such as the German priest Venerable Bartholomew Holzhauser (1613-1658), perceive the seven churches as seven periods of church history. The fifth period known as Sardis (which is the period of church history we are presently in) culminates in a hidden eschatological and mystical coming of the Messiah Jesus as a Thief (distinct from his glorious coming at the end of time). This Sardis period is also called ‘Dead’. Thus this ‘ingrafting’ of the Jews and the mystical “Life from the Dead” (which will be individual and communal) is believed to occur at the end of this period which leads to the great church era of Peace associated with ‘Philadelphia’. It is in our time that we have seen large numbers of Jews freely embracing faith in Jesus as the Messiah beginning with the 60,000 Zoharist Jews (Frankists) who embraced Catholicism around 1760. Is this a sign of the times?<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">I do not however agree with Stendahl’s opinion that Paul is trying to argue that the Torah is not Eternal. On the contrary the Torah is Eternal but takes on different forms throughout salvation history. I think a great confusion has occurred when reading Paul in that not every reference to nomos (law) is referring to the Torah. The early Jewish Christians saw Jesus himself as the Living Torah.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">The Eternal uncreated Torah manifests in time and space through the created vessel of the Torah as uman or umanuta- the blueprint and Nursing Mother. Before Sinai it manifested as Promise, at the first giving on Sinai it manifested as law or way of sanctification, at the second giving as tikkun (reparation) and in the new covenant as Faith. The newer level of messianic faith does not end the other levels but embraces and consumes them into an ever greater whole leading to the restoration of living in divine will as our first parents did in Eden and then moving on to ever deeper glories.<o:p></o:p></span></div>
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Apostles of Perpetual Adorationhttp://www.blogger.com/profile/00056776029260559524noreply@blogger.com1tag:blogger.com,1999:blog-4467535526253853305.post-58781658447386409372013-09-21T04:24:00.003-07:002013-09-21T10:17:15.743-07:00Resurrection of Jesus: Myth or History<br />
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<b style="font-family: 'Times New Roman', serif;">Picture on the cover of Pinchas Lapide's book on the Reurrection of Jesus </b></div>
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<span lang="EN-US"><span style="font-family: Times, Times New Roman, serif; font-size: large;">This essay will discuss the historicity of the death and Resurrection of Jesus with an emphasis on its Jewish cultural context. For the orthodox Christian whether Catholic, Orthodox or Protestant the historicity of these events is central to their faith. In accord with this traditional faith the ‘Catechism of the Catholic Church’ affirms that the Resurrection and its manifestations are <span style="color: #674ea7;"><b>“real events”</b></span> and are <b><span style="color: #674ea7;">“historically verifiable”</span></b>.<a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn1" name="_ftnref1" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 27px;">[1]</span></span></span></a> However with the advent of the Modernist Higher Critical theology and its offshoots, over the last two hundred years, this orthodox Christian teaching has been called into question. There have arisen theologians who do not believe in or seriously question the historicity of the events of Jesus death and resurrection. Some of them speak of the Resurrection as a subjective experience of the Christ and they make a dichotomy between the Christ of Faith and the Jesus of History. These interpretations of Christ’s Resurrection draw from a world view that is philosophical and naturalistic<a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn2" name="_ftnref2" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 27px;">[2]</span></span></span></a> rather than Jewish or Christian. The event of Jesus of Nazareth’s death and Resurrection is an event situated within the ‘faith’ based community of Pharisaic Judaism.<a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn3" name="_ftnref3" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 27px;">[3]</span></span></span></a> When theology and philosophy divorce themselves from the Jewish and Pharisaic roots of the Christian faith then a subtle form of Gnostic Christianity takes its place.<o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Times, Times New Roman, serif; font-size: large;"> Today’s ‘peer-reviewed’ academia would have us believe that Pope Pius XII somehow approved of and encouraged the modernist theology with its elaborate and imaginary literary theories. In fact Pius XII in ‘<i>Divino Afflante Spiritu</i>’ encouraged Catholic theologians to use the modern studies in history, archeology, philology and other disciplines to understand the faith more deeply.<a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn4" name="_ftnref4" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 27px;">[4]</span></span></span></a> The theologians were encouraged to take into account the historical literary genres of the time and culture of a particular text. This did not include an encouragement to create their own subjective literary theories based on their own imagination rather than any factual or historical evidence. The Pope also warned against those who wished to limit the infallibility and inspiration of Scripture to only matters of faith and morals and affirms once again the Catholic teaching on Biblical inerrancy. Pius XII proclaims:<o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Times, Times New Roman, serif; font-size: large;"><span style="color: #674ea7;"><b>“…When, subsequently, some Catholic writers, in spite of this solemn definition of Catholic doctrine, by which such divine authority is claimed for the "entire books with all their parts" as to secure freedom from any error whatsoever, ventured to restrict the truth of Sacred Scripture solely to matters of faith and morals, and to regard other matters, whether in the domain of physical science or history, as "obiter dicta" and - as they contended - in no wise connected with faith, Our Predecessor of immortal memory, Leo XIII in the Encyclical Letter <i>Providentissimus Deus</i>, published on November 18 in the year 1893, justly and rightly condemned these errors and safe-guarded the studies of the Divine Books by most wise precepts and rules…”</b></span><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn5" name="_ftnref5" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 27px;">[5]</span></span></span></a><o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Times, Times New Roman, serif; font-size: large;">Instead of a true renewal of theology in the Jewish cultural roots of the faith, a growing acceptance of liberal theology based on literary theories and the late datings of the books of the New Testament occurred. When Bishop John Robinson a famous liberal Anglican scholar set out to research why theologians accept these particular datings, he found there was no historical or archeological or philological evidence for this but it was all based on what he called “a house of cards”.<a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn6" name="_ftnref6" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 27px;">[6]</span></span></span></a> He very convincingly demonstrated that all the New Testament was written before the fall of the Jewish Temple in 70 AD. There is no evidence whatsoever that any author of the New Testament knew of the fall of the Temple. The only mention of its fall is by Jesus as a future prophecy.<a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn7" name="_ftnref7" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 27px;">[7]</span></span></span></a> Of course modernist theology does not accept the validity of the miraculous or prophecy so they assume that the writers of the Gospels must have written after the events of 70 AD. Using this same mentality of naturalistic belief they dismiss the Gospels as historical documents and its claims of an historical death and Resurrection of Jesus.<span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 27px;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn8" name="_ftnref8" style="color: purple; text-decoration: none;" title="">[8]</a></span></span><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn8" name="_ftnref8" style="color: purple; text-decoration: none;" title=""></a></span><o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Times, Times New Roman, serif; font-size: large;"> In the late 1970’s, to the surprise of many, a famous orthodox Jewish Rabbi and New Testament scholar, Pinchas Lapide, came forward with a book “The Resurrection of Jesus: A Jewish Perspective” in defense of the historicity of the Resurrection of Jesus. Of course, as an orthodox Jew he did not accept that the Resurrection of Jesus proved he was the Messiah or God in the Flesh. He wrote:<o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Times, Times New Roman, serif; font-size: large;"><span style="color: #674ea7;"><b>"…If the defeated and depressed group of disciples overnight could change into a victorious movement of faith, based only on autosuggestion or self-deception—without a fundamental faith experience—then this would be a much greater miracle than the resurrection itself…"</b></span><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn9" name="_ftnref9" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 27px;">[9]</span></span></span></a><o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Times, Times New Roman, serif; font-size: large;">He did believe that this historically verifiable death and Resurrection of Jesus of Nazareth showed some kind of divine approval and that Jesus was one who was important for preparing for the advent of the Messiah son of David. He also situated the Death and Resurrection in its historically Jewish cultural and spiritual context.<a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn10" name="_ftnref10" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 27px;">[10]</span></span></span></a> There is a clear tradition in Judaism that the Messiah son of Joseph would be killed and then resurrected.<a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn11" name="_ftnref11" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 27px;">[11]</span></span></span></a> The Talmud also teaches that the Messiah may come from among the Dead.<a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn12" name="_ftnref12" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 27px;">[12]</span></span></span></a> Lapide states that it is possible that the Jewish Messiah who comes in the future may have once been Jesus of Nazareth. He writes:<o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Times, Times New Roman, serif; font-size: large;"> <b><span style="color: #674ea7;">“I cannot imagine that even a single Jew who believes in God would have the least thing against that… Should the coming one be Jesus, he would be precisely as welcome as any other whom God would designate as the redeemer of the world. If he would only come!”</span></b><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 27px;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn13" name="_ftnref13" style="color: purple; text-decoration: none;" title="">[13]</a></span></span><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn13" name="_ftnref13" style="color: purple; text-decoration: none;" title=""></a></span></span></span></blockquote>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"><span lang="EN-US"> In the late 1990’s an important tablet was discovered in the Holy Land. It was a three-foot tablet with 87 lines of Hebrew text from the first century BC. It is now called “Gabriel’s Revelation”. This text speaks of a future Messiah who would die and be resurrected “in three days” [l’shloshet yamin].<a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn14" name="_ftnref14" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 27px;">[14]</span></span></span></a> Daniel Boyarin a professor of Talmudic Culture at the University of California at Berkeley states:</span></span><br />
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<span lang="EN-US"><span style="font-family: Times, Times New Roman, serif; font-size: large;"> <span style="color: #674ea7;"><b>“…Some Christians will find it shocking- a challenge to the uniqueness of their theology- while others will be comforted by the idea of it being a traditional part of Judaism…”.</b></span></span></span></blockquote>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"><span lang="EN-US">Israel Knohl, a famous professor of Biblical Studies at the Hebrew University who is an expert on the Jewish traditions of a Suffering Messiah, found in the Dead Sea Scrolls as well as in rabbinic and early Jewish apocalyptic writings evidence for the belief in a resurrected Messiah.<a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn15" name="_ftnref15" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 27px;">[15]</span></span></span></a> He believes that the discovery of “Gabriel’s Revelation” solidifies the thesis that the idea of a suffering Messiah who dies and is resurrected, comes from Second Temple Judaism before the time of Jesus.<a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn16" name="_ftnref16" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 27px;">[16]</span></span></span></a> Knohl notes that Jesus made many allusions to his death and suffering in the Gospels but many New Testament scholars deny this. They teach that Jesus’ later followers wrote this into the Gospel as they believe the historical Jesus would not have any knowledge of this idea. However “Gabriel’s Revelation”, which has been authenticated by many leading Israeli experts, proves otherwise. Professor Knohl sees this through a Jewish prism. He states that the mission of Jesus</span></span><br />
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<span lang="EN-US"><span style="font-family: Times, Times New Roman, serif; font-size: large;"> <span style="color: #674ea7;"><b>“is that he has to be put to death by the Romans to suffer so his blood will be a sign for the Redemption to come. This is the sign of the son of Joseph. This is the conscious view of Jesus himself. This gives the Last Supper an absolutely different meaning. To shed blood is not for the sins but to bring redemption to Israel.”</b></span><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn17" name="_ftnref17" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 27px;">[17]</span></span></span></a> </span></span></blockquote>
<span style="font-family: Times, Times New Roman, serif; font-size: large;"><span style="text-indent: 36pt;">The resurrection faith of the first Jewish Christians would see both aspects as interconnected in the Eucharist. In the Eucharist the fruits of the death and resurrection of Jesus is made present as the fountain of mercy and cleansing from sins referred to in Zechariah 12 in the context of the pierced one. At the same time they would see the Eucharist as a pledge, sign or promise of the eschatological redemption of all Israel by the resurrected Messiah.</span><span class="MsoFootnoteReference" style="text-indent: 36pt;"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 27px;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn18" name="_ftnref18" style="color: purple; text-decoration: none;" title="">[18]</a></span></span></span></span></div>
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<span lang="EN-US"><span style="font-family: Times, Times New Roman, serif; font-size: large;">Raphael Patai is another Jewish scholar who earlier published an excellent resource titled “The Messiah Texts”. He presents the Jewish textual sources for the Jewish ideas of a Suffering or Leper Messiah and the Messiah son of Joseph who is killed and resurrected and that they are an integral part of Talmudic and mystical Judaism. Knohl himself claimed, from his study of the Dead Sea Scrolls, that there was a man named Simon whose followers believed he was the Messiah and that he would be resurrected after three days when he was put to death in 4 BC (he wrote this before he learnt of the discovery of “Gabriel’s Revelation”). Even today some elements within Chabad (Lubavitch) Hasidism have claimed that the late Chabad Leader, Rebbe Menachem Schneerson, is the Messiah son of Joseph and they await his resurrection. Some of these also believe that the late Rebbe as Messiah is God himself. They quote numerous Jewish sources to prove their point.<span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 27px;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn19" name="_ftnref19" style="color: purple; text-decoration: none;" title="">[19]</a></span></span><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn19" name="_ftnref19" style="color: purple; text-decoration: none;" title=""></a></span><o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Times, Times New Roman, serif; font-size: large;">“Gabriel’s Revelation” focuses us on the phrase <i>L’shloshet yamin </i>(in the third day) which is part of the early Jewish Christian creedal faith- “on the third day he rose from the dead”. Two decades earlier than the tablet’s discovery Rabbi Lapide writes of the significance of the ‘three days’.<a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn20" name="_ftnref20" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 27px;">[20]</span></span></span></a> Judaism has always read the story of the Binding (Akeidah) of Isaac by Abraham in the context of the hope of the Resurrection.<a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn21" name="_ftnref21" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 27px;">[21]</span></span></span></a> Lapide points to the significance of the phrase in Genesis 22: 4- <span style="color: #674ea7;"><b>“<i>On the third day </i>Abraham lifted up his eyes…”</b></span>. Lapide also then sees the connection with the Sinai revelation and God’s appearance there in Exodus 19: 16. <span style="color: #674ea7;"><b>“<i>On the</i> morning of <i>the third day</i> there were thunders and lightnings, and a thick cloud upon the mountain…”.</b></span><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn22" name="_ftnref22" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 27px;">[22]</span></span></span></a> For the Jewish Christian this is a manifestation of the resurrected God-Man and Messiah coming out of Eternity through the power of his Resurrection to give the Torah to Moses and Israel as Sar ha Torah (Prince of the Torah).<span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 27px;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn23" name="_ftnref23" style="color: purple; text-decoration: none;" title="">[23]</a></span></span><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn23" name="_ftnref23" style="color: purple; text-decoration: none;" title=""></a></span><o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Times, Times New Roman, serif; font-size: large;">Lapide also points to the figure of Joseph in Genesis 42:18- <span style="color: #674ea7;"><b>“<i>On the third day</i> Joseph said to them, Do this and you will live…”</b></span>. For the Jewish Christian this has even deeper meaning in the context of the Jewish traditions of Messiah son of Joseph who will appear in the Galilee and will be killed and rise from the dead.<a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn24" name="_ftnref24" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 27px;">[24]</span></span></span></a> Lapide then refers to the three days mentioned in regards to Jonah (Jonah 1:17), Queen Esther (Esther 5:1) and Hosea 6:2. He writes:<o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Times, Times New Roman, serif; font-size: large;"><span style="color: #674ea7;"><b>“On the third day…contains for ears which are educated Biblically a clear reference to God’s mercy and grace which is revealed after two days of affliction and death by way of redemption… thus, according to my opinion, the resurrection belongs to the category of the truly real and effective occurrences, for without a fact of history there is no act of true faith…”</b></span><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 27px;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn25" name="_ftnref25" style="color: purple; text-decoration: none;" title="">[25]</a></span></span><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn25" name="_ftnref25" style="color: purple; text-decoration: none;" title=""></a></span></span></span></blockquote>
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<span lang="EN-US"><span style="font-family: Times, Times New Roman, serif; font-size: large;">The German Higher Critical school was known for its anti-Semitism<a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn26" name="_ftnref26" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 27px;">[26]</span></span></span></a> and for it wishing to distance the New Testament from its authentically Jewish origins by postulating a long development of Christian theology through oral traditions over three or four generations.<a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn27" name="_ftnref27" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 27px;">[27]</span></span></span></a> They ignore the fact that Jewish religious culture and its male population were extremely literate and that there is no historical or archeological evidence for this long development of oral traditions. The oral traditions that can be verified are those handed down by the Fathers of the Church and the Jewish fathers of the Talmudic wisdom. The elaborate literary theories<a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn28" name="_ftnref28" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 27px;">[28]</span></span></span></a> based on imaginary oral traditions have lead to the ideas of such theologians as John Dominic Crossan<a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn29" name="_ftnref29" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 27px;">[29]</span></span></span></a> and Edward Schillebeeckx who deny or question the historicity of the Resurrection and the post Resurrection encounters of the Apostles with Christ. They see it as a subjective experience of ‘the risen Christ’ in his later followers who then reconstructed the Jesus story to fit this experience. The canonical writings of the Gospels and other New Testament writings are then placed on equal footing with the Gnostic literature and Gospels. While many modern theologians don’t go as far as Crossan and Schillebeeckx in their understanding of the salvation events, they draw on the same modernist and naturalistic theories. In one sense, Crossan and Schillebeeckx are more consistent and take these theories to their logical conclusions.<o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Times, Times New Roman, serif; font-size: large;">Rabbi Lapide however states that the historical event of the Resurrection has primacy over the death of Jesus. The death of Jesus only gains its historical significance in the light of the resurrection. If Jesus had not risen from the dead then his death would be just one more Jewish crucifixion victim of the Romans among many.<a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn30" name="_ftnref30" style="color: purple; text-decoration: none;" title=""><sup><sup><span lang="EN-US" style="line-height: 19px;">[30]</span></sup></sup></a> He states: <span style="color: #674ea7;"><b>“I accept the resurrection of Easter Sunday not as an invention of the community of the disciples, but as an historical event.”</b></span><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn31" name="_ftnref31" style="color: purple; text-decoration: none;" title=""><sup><sup><span lang="EN-US" style="line-height: 19px;">[31]</span></sup></sup></a> Carl Braaten in his introduction to Rabbi Lapide’s book states that Rabbi Lapide is aware of the so-called mainstream schools of theology who relegate the Resurrection of Jesus to a category of myth, legend or hallucination without any historical reality.<a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn32" name="_ftnref32" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 27px;">[32]</span></span></span></a> The Rabbi writes:<o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Times, Times New Roman, serif; font-size: large;"><span style="color: #674ea7;"><b>“I am completely convinced that the Twelve from Galilee, who were all farmers, shepherds and fishermen-there was not a single theology professor to be found among them-were totally unimpressed by scholarly theologoumena, as Karl Rahner or Rudolf Bultmann write them. If they, through such as concrete historical event as the crucifixion, were so totally in despair and crushed…then no less concrete a historical event was needed in order to bring them out of the deep valley of their despair and within a short time to transform them into a community of salvation rejoicing to the high heavens.” </b></span><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 27px;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn33" name="_ftnref33" style="color: purple; text-decoration: none;" title="">[33]</a></span></span><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn33" name="_ftnref33" style="color: purple; text-decoration: none;" title=""></a></span></span></span></blockquote>
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<span lang="EN-US"><span style="font-family: Times, Times New Roman, serif; font-size: large;">Rabbi Lapide discusses those that seek to discredit the historicity of the Resurrection and to connect it with the stories of the death and resurrections of characters such as Osiris in the pagan mythologies. Lapide sees the so-called <span style="color: #674ea7;"><b>“plausible historical objections” </b></span>which deny any historical reality to the resurrection of Jesus as seriously impaired and restricted. He states that <span style="color: #674ea7;"><b>“a physically comprehensible or rationally understandable facticity”</b></span> is a <span style="color: #674ea7;"><b>“standard which is hostile to all human faith. It is a lack of empathy with the Jewish locus of that original Easter faith whose eyewitnesses and the first testifiers were without exception sons and daughters of Israel.”</b></span><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn34" name="_ftnref34" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 27px;">[34]</span></span></span></a> It is rather strange that an orthodox Jewish rabbi would be the champion of the historicity of the Resurrection while the former Catholic priest John Dominic Crossan writes of the body of Jesus being eaten by wild animals<a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn35" name="_ftnref35" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span lang="EN-US" style="line-height: 27px;">[35]</span></span></span></a> and other theologians of Christian background speaking of the bones of Jesus still being in a tomb in the Holy Land.<o:p></o:p></span></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">Edward Schillebeeckx while not going as far as Crossan does follow Bultmann in not accepting the Resurrection experiences of Jesus to the Apostles as historical events. In his book “Jesus: An Experiment in Christology” he discusses firstly St Paul and his Damascus Road experience. He seeks to analyse, according to his own literary theory<a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn36" name="_ftnref36" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 27px;">[36]</span></span></span></a>, this experience in the light of his wider discussion on<span style="color: #674ea7;"><b> “seeing Jesus Christologically”</b></span>. <a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn37" name="_ftnref37" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 27px;">[37]</span></span></span></a> He elevates his own literary theories and datings to the level of fact. Based on these new “facts”, Schillebeeckx sets out to demolish true faith in the historical element of Christ’s Resurrection and post-Resurrection appearances.<span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 27px;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn38" name="_ftnref38" style="color: purple; text-decoration: none;" title="">[38]</a></span></span><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn38" name="_ftnref38" style="color: purple; text-decoration: none;" title=""></a></span><o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">Schillebeeckx does this by using theological jargon in order to mask his own loss of belief in the historical Messiah Jesus who rose physically from the dead. He writes to convince others that Christian faith and belief in the risen Christ is only an internal spiritual or mystical experience not historical happenings. He uses Paul’s experience of the Risen Christ to prove his point about the Resurrection experiences of the Apostles and other early Christians. He states:<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"><span style="color: #674ea7;"><b>“This was again the sole essence of all other Christ manifestations, which has been filled out either with the theology of the communities represented by Matthew, Luke and John or with the concrete career of the apostle Paul himself.”</b></span><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 27px;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn39" name="_ftnref39" style="color: purple; text-decoration: none;" title="">[39]</a></span></span><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn39" name="_ftnref39" style="color: purple; text-decoration: none;" title=""></a></span></span></blockquote>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">This non-historical approach turns Christian faith into just another form of Gnostic or mystery religion mysticism. The subjective inner experience is now placed on a level with the subjective inner experiences of all other beliefs. Christianity is transformed into a cut and paste religion that creates a mythic story about a resurrected messiah over a few generations. The Resurrection and the Resurrection encounters of the first Christians now has merely become another story with mythic resonance similar to the mythologies of the Ennead of Egypt, the Greek gods of Olympus and Norse gods of Valhalla.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">Schillebeeckx uses the same process, based on the literary analysis he has used with Paul, to destroy faith in the historical events of the formation of the church and its teachings on the Resurrected Christ. He writes:</span><br />
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"><span style="color: #674ea7; text-indent: 36pt;"><b>“The next question is whether the tradition of the appearance of Christ to Simon and the Eleven did not undergo in the course of the first few Christian generations the same sort of development, growth and structuring that we detect in the Acts in a comparison between Acts 9, Acts 22 and 26.”</b></span><span class="MsoFootnoteReference" style="text-indent: 36pt;"><span class="MsoFootnoteReference"><span style="line-height: 27px;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn40" name="_ftnref40" style="color: purple; text-decoration: none;" title="">[40]</a></span></span></span></span></blockquote>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">This attacks the very basis of the faith of the Catholic Church as the deposit of apostolic teaching passed on faithfully by the Bishops and Fathers of the church. This puts the Catholic and Christian faith on a par with other religions based on inner experiences that have no true or historical validity. These ideas are the most pernicious to faith as they masquerade in Catholic theological terminology and thus lead many souls astray from belief in a Creator God who is not the mere product of man’s own imagination. This form of theologising will only lead to loss of faith and belief in orthodox teachings and the embracing of Modernism and its associated errors.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">Unfortunately certain segments of the priesthood (and theologians) today has been infected by this naturalistic approach to the life, death and resurrection of Jesus, just as certain segments of the Second Temple priesthood and scribes were infected by the Greek naturalistic approach of the Sadducees who likewise denied the miraculous and the Resurrection of the dead.<a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn41" name="_ftnref41" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 27px;">[41]</span></span></span></a> When faith in the historicity of the Resurrection of Christ is denied then Christ as the Lord of History is also denied. Christian faith then becomes a mere private, subjective and gnostic devotion cut off from its historical roots in the religious experience and encounter with the Divine by the Jewish people. While not discussed here in any detail a fuller understanding of the death and Resurrection of Jesus also needs to be understood through the prism of the Last Supper (and its continuance in the Eucharistic liturgy).<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">In order to safeguard the truth and meaning of one’s personal, mystical and subjective encounter of the Resurrected Christ then the historicity of the life, death and Resurrection of Jesus must be upheld and that of the first Resurrection experiences of the disciples of Jesus recorded in the New Testament. One can only ascend safely to the spiritual, moral and mystical meanings of the death and resurrection of Jesus when it is rooted in historical reality. This historical reality of the Resurrection occurs in the context of Jewish belief and culture and cannot be fully understood in its richness without a constant return to its Jewish sources. Lapide writes: </span><br />
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"><b><span style="color: #674ea7;">“Without the Sinai experience –no Judaism; without the Easter experience- no Christianity. Both were Jewish faith experiences whose radiating power, in a different way, was meant for the world of nations. For inscrutable reasons the resurrection faith of Golgotha was necessary to carry the message of Sinai into the world.”</span></b><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftn42" name="_ftnref42" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 27px;">[42]</span></span></span></a></span></blockquote>
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<span style="font-family: Times, 'Times New Roman', serif;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftnref1" name="_ftn1" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10pt; line-height: 14px;">[1]</span></span></span></span></a><span lang="EN-US"> </span><i>Catechism of the Catholic Church</i> 639.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftnref2" name="_ftn2" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10pt; line-height: 14px;">[2]</span></span></span></span></a><span lang="EN-US"> </span>Gary R Habemas, “The Late Twenthieth-Century Resurgence of Naturalistic Responses to Jesus Resurrection” <i>Trinity Journal </i>2001<i>, </i>179-196.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftnref3" name="_ftn3" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10pt; line-height: 14px;">[3]</span></span></span></span></a><span lang="EN-US">Rabbi Harvey Falk, <i>Jesus the Pharisee; A New Look at the Jewishness of Jesus, </i>New York ; Paulist Press,1985.</span><o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftnref4" name="_ftn4" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10pt; line-height: 14px;">[4]</span></span></span></span></a><span lang="EN-US"> </span><i>Divino Afflante Spiritu</i> 24.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftnref5" name="_ftn5" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10pt; line-height: 14px;">[5]</span></span></span></span></a><span lang="EN-US"> </span><i>Divino Afflante Spiritu</i> 1.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftnref6" name="_ftn6" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10pt; line-height: 14px;">[6]</span></span></span></span></a><span lang="EN-US"> Bishop John A T Robinson, </span><i>Redating the New Testament, </i>Philedelphia: Westminister Press,1976.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftnref7" name="_ftn7" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10pt; line-height: 14px;">[7]</span></span></span></span></a><span lang="EN-US"> </span>ibid<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftnref8" name="_ftn8" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10pt; line-height: 14px;">[8]</span></span></span></span></a><span lang="EN-US"> </span>Gary R Habemas, “The Late Twenthieth-Century Resurgence of Naturalistic Responses to Jesus Resurrection”, 179-196.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftnref9" name="_ftn9" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10pt; line-height: 14px;">[9]</span></span></span></span></a><span lang="EN-US"> Rabbi </span>Pinchas Lapide, <i>The Resurrection of Jesus: A Jewish Perspective</i> (USA; Augsburg Fortress Publishing House, 1982), 126.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftnref10" name="_ftn10" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10pt; line-height: 14px;">[10]</span></span></span></span></a><span lang="EN-US"> </span>Ibid.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftnref11" name="_ftn11" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10pt; line-height: 14px;">[11]</span></span></span></span></a><span lang="EN-US"> Raphael </span>Patai, <i>The Messiah Texts: Jewish Legends of Three Thousand Years </i>(USA: Wayne State University Press, 1979) 165-170.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftnref12" name="_ftn12" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10pt; line-height: 14px;">[12]</span></span></span></span></a><span lang="EN-US"> </span>Sanhedrin 89b<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftnref13" name="_ftn13" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10pt; line-height: 14px;">[13]</span></span></span></span></a><span lang="EN-US"> Rabbi </span>Pinchas Lapide, <i>The Resurrection of Jesus: A Jewish Perspective,</i> 19.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftnref14" name="_ftn14" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10pt; line-height: 14px;">[14]</span></span></span></span></a><span lang="EN-US"> </span>Ethan Bronner, “Ancient Tablets Ignites Debate on Messiah and Resurrection” <i>New York Times</i> July 6 2008.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftnref15" name="_ftn15" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10pt; line-height: 14px;">[15]</span></span></span></span></a><span lang="EN-US"> </span>Israel Knohl, <i>The Messiah Before Jesus: The Suffering Servant of the Dead Sea Scrolls</i>, University of California Press: USA, 2002.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftnref16" name="_ftn16" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10pt; line-height: 14px;">[16]</span></span></span></span></a> op. cit. Ethan Bronner, “Ancient Tablets Ignites Debate on Messiah and Resurrection”.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftnref17" name="_ftn17" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10pt; line-height: 14px;">[17]</span></span></span></span></a><span lang="EN-US"> </span>Ibid.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftnref18" name="_ftn18" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10pt; line-height: 14px;">[18]</span></span></span></span></a><span lang="EN-US"> </span>Romans 11.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftnref19" name="_ftn19" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10pt; line-height: 14px;">[19]</span></span></span></span></a><span lang="EN-US"> </span>Samuel Heilman & Menachem Friedman, <i>The Rebbe: The Life and Afterlife of Menachem Mendel Schneerson, </i>(New Jersey: Princeton University Press, 2010), 29-64.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftnref20" name="_ftn20" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10pt; line-height: 14px;">[20]</span></span></span></span></a><span lang="EN-US"> Rabbi </span>Pinchas Lapide, <i>The Resurrection of Jesus: A Jewish Perspective, </i>91-2.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftnref21" name="_ftn21" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10pt; line-height: 14px;">[21]</span></span></span></span></a><span lang="EN-US"> </span>In fact one Jewish tradition teaches that Abraham actually killed Isaac and the Angel only stopped him from burning the body and Isaac was then resurrected. The Hebrew text can be read either way. A humorous legend of the Jews, states that Abraham also cut Isaac’s body up and when God resurrected him his head was on the wrong way. The shock of his mother Sarah seeing her son ride home with his head on backward led to her early death.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftnref22" name="_ftn22" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10pt; line-height: 14px;">[22]</span></span></span></span></a><span lang="EN-US"> Rabbi </span>Pinchas Lapide, <i>The Resurrection of Jesus: A Jewish Perspective, </i>91.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftnref23" name="_ftn23" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10pt; line-height: 14px;">[23]</span></span></span></span></a><span lang="EN-US"> </span>Professor Andrei Orlov, <i>The Enoch-Metatron Tradition: Texts and Studies in Ancient Judaism, </i>(Tuebingen: Mohr-Siebeck, 2005), 383.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftnref24" name="_ftn24" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10pt; line-height: 14px;">[24]</span></span></span></span></a><span lang="EN-US"> Raphael </span>Patai, <i>The Messiah Texts: Jewish Legends of Three Thousand Years, </i>165-170.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftnref25" name="_ftn25" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10pt; line-height: 14px;">[25]</span></span></span></span></a><span lang="EN-US"> Rabbi </span>Pinchas Lapide, <i>The Resurrection of Jesus: A Jewish Perspective, </i>92.<o:p></o:p></span></div>
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<div class="MsoFootnoteText">
<span style="font-family: Times, 'Times New Roman', serif;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftnref26" name="_ftn26" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10pt; line-height: 14px;">[26]</span></span></span></span></a><span lang="EN-US"> </span>Some writers believe that this Higher Critical theology destroyed the Biblical faith of the German people which led to their being open to the Nazi propaganda. See Roy Schoeman, <i>Salvation is from the Jews: the Role of Judaism in Salvation History from Abraham until the Second Coming,</i> USA: Ignatius Press, 2003.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftnref27" name="_ftn27" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10pt; line-height: 14px;">[27]</span></span></span></span></a><span lang="EN-US"> Edward Schillebeeckx, <i>Jesus: An Experiment in Christology </i>(London: Collins, 1979), 378-379.</span><o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftnref28" name="_ftn28" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10pt; line-height: 14px;">[28]</span></span></span></span></a><span lang="EN-US"> </span>Even Rabbi Pinchas Lapide along with many other Christian and Catholic theologians who do defend the historicity of the Death and Resurrection of Jesus have been influenced by these modernist literary theories. They are a product of their times and the schools they attended. It is very important to affirm a study of the use of the literary genres of the culture and time as this creates a great antidote to the fabricated literary theories of modernist theologians and philosophers.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftnref29" name="_ftn29" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10pt; line-height: 14px;">[29]</span></span></span></span></a><span lang="EN-US"> See John Dominic Crossan, <i>Jesus: A Revolutionary Biography </i>Harper: San Francisco, 1994.</span><o:p></o:p></span></div>
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<div class="MsoFootnoteText">
<span style="font-family: Times, 'Times New Roman', serif;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftnref30" name="_ftn30" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10pt; line-height: 14px;">[30]</span></span></span></span></a><span lang="EN-US"> Rabbi </span>Pinchas Lapide, <i>The Resurrection of Jesus: A Jewish Perspective,</i> 33.<o:p></o:p></span></div>
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<div class="MsoFootnoteText">
<span style="font-family: Times, 'Times New Roman', serif;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftnref31" name="_ftn31" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10pt; line-height: 14px;">[31]</span></span></span></span></a><span lang="EN-US"> Rabbi </span>Pinchas Lapide, <i>The Resurrection of Jesus: A Jewish Perspective,</i> 13.<o:p></o:p></span></div>
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<div class="MsoFootnoteText">
<span style="font-family: Times, 'Times New Roman', serif;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftnref32" name="_ftn32" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10pt; line-height: 14px;">[32]</span></span></span></span></a><span lang="EN-US"> ibid.</span><o:p></o:p></span></div>
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<div class="MsoFootnoteText">
<span style="font-family: Times, 'Times New Roman', serif;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftnref33" name="_ftn33" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10pt; line-height: 14px;">[33]</span></span></span></span></a><span lang="EN-US"> Rabbi </span>Pinchas Lapide, <i>The Resurrection of Jesus: A Jewish Perspective,</i> 14.<o:p></o:p></span></div>
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<div class="MsoFootnoteText">
<span style="font-family: Times, 'Times New Roman', serif;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftnref34" name="_ftn34" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10pt; line-height: 14px;">[34]</span></span></span></span></a><span lang="EN-US"> Rabbi </span>Pinchas Lapide, <i>The Resurrection of Jesus: A Jewish Perspective,</i> 42-3.<o:p></o:p></span></div>
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<div class="MsoFootnoteText">
<span style="font-family: Times, 'Times New Roman', serif;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftnref35" name="_ftn35" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10pt; line-height: 14px;">[35]</span></span></span></span></a><span lang="EN-US"> John Dominic Crossan, <i>Jesus: A Revolutionary Biography</i>, 160.</span><o:p></o:p></span></div>
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<div class="MsoFootnoteText">
<span style="font-family: Times, 'Times New Roman', serif;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftnref36" name="_ftn36" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10pt; line-height: 14px;">[36]</span></span></span></span></a><span lang="EN-US"> Edward </span>Schillebeeckx, <i><span lang="EN-US">Jesus: An Experiment in Christology,</span></i> 364-367.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftnref37" name="_ftn37" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10pt; line-height: 14px;">[37]</span></span></span></span></a><span lang="EN-US"> </span>ibid, 378-379.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftnref40" name="_ftn40" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10pt; line-height: 14px;">[40]</span></span></span></span></a><span lang="EN-US"> </span>ibid, 379.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftnref41" name="_ftn41" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10pt; line-height: 14px;">[41]</span></span></span></span></a><span lang="EN-US"> Rabbi Harvey Falk, <i>Jesus the Pharisee; A New Look at the Jewishness of Jesus.</i></span><o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif;"><a href="file:///F:/Resurrection%20of%20Jesus.docx#_ftnref42" name="_ftn42" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span lang="EN-US"><span class="MsoFootnoteReference"><span lang="EN-US" style="font-size: 10pt; line-height: 14px;">[42]</span></span></span></span></a><span lang="EN-US"> </span> Pope Benedict XVI wrote: <span lang="EN-US">"The Last Supper sees itself as a prolongation of the Sinai Covenant, which is not abrogated, but renewed"</span><span lang="EN-US"> </span><o:p></o:p></span></div>
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<b><u><span style="font-family: Times, 'Times New Roman', serif; font-size: 12pt;">Bibliography<o:p></o:p></span></u></b></div>
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<span style="font-family: Times, 'Times New Roman', serif; font-size: 12pt;">Ethan Bronner, “Ancient Tablets Ignites Debate on Messiah and Resurrection” <i>New York Times</i> July 6 2008.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif;"><span lang="EN-US" style="font-size: 12pt;">Crossan, John Dominic. <i>Jesus: A Revolutionary Biography </i>Harper: San Francisco, 1994.</span><span style="font-size: 12pt;"><o:p></o:p></span></span></div>
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<span lang="EN-US" style="font-family: Times, 'Times New Roman', serif; font-size: 12pt;">Falk, Harvey (Rabbi). <i>Jesus the Pharisee; A New Look at the Jewishness of Jesus, </i>New York ; Paulist Press, 1985.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif; font-size: 12pt;">Habemas, Gary R. “The Late Twenthieth-Century Resurgence of Naturalistic Responses to Jesus Resurrection” <i>Trinity Journal 2001, </i>179-196.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif; font-size: 12pt;">Heilman, Samuel & Friedman, Menachem. <i>The Rebbe: The Life and Afterlife of Menachem Mendel Schneerson, </i>New Jersey: Princeton University Press, 2010.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif; font-size: 12pt;">Knohl, Israel. <i>The Messiah Before Jesus: The Suffering Servant of the Dead Sea Scrolls,</i> University of California Press: USA, 2002.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif; font-size: 12pt;">Lapide, Pinchas (Rabbi). <i>The Resurrection of Jesus: A Jewish Perspective</i>, USA; Augsburg Fortress Publishing House, 1982.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif; font-size: 12pt;">Orlov, Andrei. <i>The Enoch-Metatron Tradition: Texts and Studies in Ancient Judaism, </i>Tuebingen: Mohr-Siebeck, 2005.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif; font-size: 12pt;">Patai, Raphael. <i>The Messiah Texts: Jewish Legends of Three Thousand Years, </i>USA: Wayne State University Press, 1979.<o:p></o:p></span></div>
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<span style="font-family: Times, 'Times New Roman', serif;"><span lang="EN-US" style="font-size: 12pt;">Robinson, John A T (Bishop). </span><i><span style="font-size: 12pt;">Redating the New Testament, </span></i><span style="font-size: 12pt;">Philedelphia: Westminister Press, 1976.<o:p></o:p></span></span></div>
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<span style="font-family: Times, 'Times New Roman', serif;"><span lang="EN-US" style="font-size: 12pt;">Schillebeeckx, Edward. <i>Jesus: An Experiment in Christology </i>(London: Collins, 1979).</span><span style="font-size: 12pt;"><o:p></o:p></span></span></div>
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<span style="font-family: Times, 'Times New Roman', serif; font-size: 12pt;">Schoeman, Roy. <i>Salvation is from the Jews: the Role of Judaism in Salvation History from Abraham until the Second Coming,</i> USA: Ignatius Press, 2003.<o:p></o:p></span></div>
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Apostles of Perpetual Adorationhttp://www.blogger.com/profile/00056776029260559524noreply@blogger.com0tag:blogger.com,1999:blog-4467535526253853305.post-79183365035829018072013-09-21T03:30:00.000-07:002013-09-21T10:17:44.452-07:00Exploring the Canonicity of the Bible<br />
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<span style="font-family: 'Times New Roman', serif; font-size: 13px;"><span style="font-size: medium;"><br /></span></span><span style="font-family: Times, Times New Roman, serif; font-size: large;">There are many ways of exploring the canonicity of the Bible and what that means for the different Christian faith communities. In this very brief essay it is not possible to cover this broad topic except in the most superficial manner thus I have chosen to discuss this topic by returning to the source of the canon in its Jewish roots and to mainly concentrate on the differences in regard to the acceptance of the Old Testament canon . There has certainly been a development in regards to the New Testament canon especially in the Syriac Church. However today most churches are in agreement with the twenty seven books of the New Testament so I will only lightly touch on them.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> Our idea of the canon and its development and its limits has evolved in the mind of the Church and its faithful over time. There are many competing theories and understandings in every aspect of this topic. This is not only so between the different Christian Faith communities but also between different scholars and schools of thought within the various Christian Faith communities.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> Dietrich Bonhoeffer a famous Protestant wrote: <b><span style="color: red;">“The Word as inspired by the Spirit exists only when men hear it, so that the church makes the Word just as the Word makes the church into the church.”</span></b><a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftn1" name="_ftnref1" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[1]</span></span></span></a> While some other Protestants would disagree with this and wish to downplay the role of the Church in the canonisation of Scripture process, I think most other Christians would accept the validity of Bonhoeffer’s statement that their particular Church or Faith Community’s teaching play the most important role in the canon of the Bible which they accept whether they are Catholic, Eastern Orthodox, Coptic Orthodox, Ethiopian Orthodox, Assyrian Church of the East and the other Syriac Christians, Anglican or the myriad Protestant churches.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> The Greek word <i>canon</i> derives from the Hebrew and Aramaic word <i>kanah</i> or <i>kneh</i>.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftn2" name="_ftnref2" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[2]</span></span></span></a><i> </i>Scholars believe that it was first used by St Athanasius the Bishop of Alexandria in Egypt around 350 AD.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftn3" name="_ftnref3" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[3]</span></span></span></a> In my opinion he (or the Jewish Christian source that he or the Theological School of Alexandria drew on) chose this word because it referred to the ‘measuring rod’ (<i>kanah</i>) mentioned in the Scriptures. This was linked by the Rabbis with the word <i>kneh</i> (aquire) in Proverbs 4:5 <span style="color: red;"><b>“Aquire (<i>kneh</i>) Wisdom (<i>Khokhmah</i>), aquire Understanding (<i>Binah</i>)”</b></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftn4" name="_ftnref4" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[4]</span></span></span></a>. Binah is seen in the Jewish Mystical tradition as the Mystical Mother and female Wisdom or Understanding that sets limits and strict measure. This Celestial Mother holds the ‘measuring rod’ (<i>kanah</i>) in her left hand.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftn5" name="_ftnref5" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[5]</span></span></span></a> Ramchal<a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftn6" name="_ftnref6" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[6]</span></span></span></a> associates her with the <i>Bat Reshit </i>(Daughter of beginning or First Daughter<a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftn7" name="_ftnref7" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[7]</span></span></span></a>) alluded to in the first word of the Bible <i>Bereshit </i>(in the beginning). <a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftn8" name="_ftnref8" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[8]</span></span></span></a> The School of Alexandria which emphasised the allegorical and mystical interpretation of Scripture associated this Celestial Mother with Mother Church who provides the canon (<i>kanah</i>/ measuring rod) of the forty-six books of the Old Testament according to the Alexandrian canon of the Septuagint (LXX)Bible.<span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftn9" name="_ftnref9" style="color: purple; text-decoration: none;" title="">[9]</a></span></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftn9" name="_ftnref9" style="color: purple; text-decoration: none;" title=""></a></span><o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> One of the major theories of the past in the study of the canon of the Old Testament was that there were two canons – one was the forty-six book Alexandrian canon used by the Jews of the Diaspora and the other was the thirty-nine book Palestinian canon used by the Jews in Palestine. The early Church adopted the Alexandrian canon and the post 70 AD Judaism the Palestinian canon. At the reformation the Protestants adopted the so-called Palestinian canon. However this thesis has been seriously questioned and modified in recent years by many scholars.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftn10" name="_ftnref10" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[10]</span></span></span></a> It is also important to note that the term Deuterocanonicals to describe the books that differ between the Catholic and Hebrew Bible is a modern term and does not necessarily mean that these books were canonised in a separate process.<span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftn11" name="_ftnref11" style="color: purple; text-decoration: none;" title="">[11]</a></span></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftn11" name="_ftnref11" style="color: purple; text-decoration: none;" title=""></a></span><o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> The Syriac churches of the East at first used the Palestinian Canon and only later adopted the Alexandrian Canon. The Nestorian Church also used the shorter canon. Scholars now claim that the Alexandrian Canon was not limited to the forty-six books as demonstrated by the Coptic Orthodox and Ethiopian Orthodox churches which used a wider range. <a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftn12" name="_ftnref12" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[12]</span></span></span></a> The Syriac church also did not stick strictly to the shorter Palestinian canon as they left out the two books of Chronicles<a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftn13" name="_ftnref13" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[13]</span></span></span></a> at first and later they added 2 Esdras <a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftn14" name="_ftnref14" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[14]</span></span></span></a>. Eventhough the 73 books of the Bible had been accepted by the Catholic Church as early as the 4<sup>th</sup> and 5<sup>th</sup> centuries the list of the canon was only definitively and infallibly defined at the Council of Trent in the 16<sup>th</sup> century.<span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftn15" name="_ftnref15" style="color: purple; text-decoration: none;" title="">[15]</a></span></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftn15" name="_ftnref15" style="color: purple; text-decoration: none;" title=""></a></span><o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> The discovery of the Dead Sea Scrolls has also affected many scholars understanding of the canon. It would seem that the Jewish Essenes had a wider range of books which is reflected in the canon of the Coptic Church of Ethiopia especially the use of the books of Enoch and Jubilees. The Ethiopian Jews also use these books and have a form of Jewish monasticism. It may be that the Essenes established monastic communities in the south in Egypt and Ethiopia which influenced later Christian monasticism especially after the destruction of the Temple in 70 AD. That this wider canon was used in the time of Jesus and the first Jewish Christians can be seen in <span style="line-height: 36px;">St Jude </span><span style="line-height: 48px;">in his epistle</span><span style="line-height: 36px;"> </span><span style="line-height: 36px;">quoting from the Book of Enoch.</span><span class="MsoFootnoteReference" style="line-height: 36px;"><span class="MsoFootnoteReference"><span style="line-height: 20px;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftn16" name="_ftnref16" style="color: purple; text-decoration: none;" title="">[16]</a></span></span></span></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> The Greek translation of the New Testament was influenced greatly by the Septuagint and the quotes in it from the Old Testament are taken from the Septuagint. Thus the Greek Church and the Latin Church adopted the Alexandrian canon rather than the broader Essene canon. The churches influenced by the Jerusalem Jewish, Greek and Latin churches such as the Coptic Church in Egypt and the Celtic Church<a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftn17" name="_ftnref17" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[17]</span></span></span></a>also used this canon. <span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftn18" name="_ftnref18" style="color: purple; text-decoration: none;" title="">[18]</a></span></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftn18" name="_ftnref18" style="color: purple; text-decoration: none;" title=""></a></span><o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> It was only in Babylon that Judaism in the 2<sup>nd</sup> or 3<sup>rd</sup> century restricted the Jewish canon to the so-called Palestinian canon. The Syriac and Nestorian Churches included a large number of Jewish Christians influenced by the newly emergent Rabbinic priorities. Therefore these churches were influenced to use the shorter canon. They at first also left out five New Testament books such as Jude which either directly or indirectly alluded to the books included in the wider Essene canon and the deuterocanonical books of the Alexandrian canon. At the Reformation Martin Luther also removed the deuterocanonicals and some of the New Testament books. The Lutherans restored the New Testament books after his death. The Anglicans retained the deuterocanonicals (called by them the Apocrypha) in a section between Old and New Testament until the 19th century. Most Protestants today have canonised the sixty-six books and defend their use of them as the only ones inspired by God as Scripture.<span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftn19" name="_ftnref19" style="color: purple; text-decoration: none;" title="">[19]</a></span></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftn19" name="_ftnref19" style="color: purple; text-decoration: none;" title=""></a></span><o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> Julio Barrera mentions a Protestant movement called ‘Canonical Criticism’ which seeks to restore a balance to Biblical scholarship which has taken the Bible from the churches into the privileged and elitist domain of academia since the Enlightenment.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftn20" name="_ftnref20" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[20]</span></span></span></a> He writes: <b><span style="color: red;">“Canonical criticism claims to be a further step in the development of modern criticism and goes beyond the study of sources, forms, traditions and redactions.”</span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftn21" name="_ftnref21" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><b><span style="line-height: 20px;">[21]</span></b></span></span></a> </b>It seeks to move away from breaking the Biblical text into small units in favour of bigger units and the whole Bible. It seeks to return the Bible into the hands of the living church community. He continues: <b><span style="color: red;">“It (the Bible) is not a source for reconstructing history. Its primordial function is canonical”.</span></b><a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftn22" name="_ftnref22" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><b><span class="MsoFootnoteReference"><b><span style="line-height: 20px;">[22]</span></b></span></b></span></a><b> </b>However Barerra himself is opposed to this movement’s conclusions.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> Luc Zaman also critiques this movement and considers that it can lead to the canon being cut off from its historical roots. According to Zaman one needs to study the early stages of the development of the canon as much as the time of its final acceptance.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftn23" name="_ftnref23" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[23]</span></span></span></a> Zaman was also concerned with the Minimalist School of Israelite historiography<a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftn24" name="_ftnref24" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[24]</span></span></span></a> which he thought would lead to historical nihilism in regards to the study of the Bible and the canon.<span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftn25" name="_ftnref25" style="color: purple; text-decoration: none;" title="">[25]</a></span></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftn25" name="_ftnref25" style="color: purple; text-decoration: none;" title=""></a></span><o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> Another interesting article is that of Jonathan R Wilson who discusses the notions of canonicity from the perspectives of what he calls high Protestant scholastic, high Tridentine Catholic, modernist and high modernist . He considers all these approaches as inadequate because they do not discuss the redemptive aspect of the Biblical canon. He sees canonicity situated in the kingdom of the Messiah and the participation of Christian believers guided by the Spirit in this kingdom.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftn26" name="_ftnref26" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[26]</span></span></span></a> Personally I would be concerned that such an approach may lead to a form of Gnosticism<a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftn27" name="_ftnref27" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[27]</span></span></span></a> cut off from its Jewish and historical roots.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> It would seem to me that all the churches base their canon of the Old Testament on Jewish precedents. The Ethiopian Church bases their canon on the Essene Judaism of the Maccabean period. The Greek and Latin churches base their canon on the Septuagint tradition of the Hellenist Jewish milieu. The Syriac churches of the East on the canon of the newly emergent Rabbinic Judaism of the Roman exile. There may be some positive ideas in the ‘canonical criticism’ movement of situating the Canon and its discernment to the Church and not slavishly following every whim and theory of academics. However it would be wrong to assume that academics and Biblical scholars are not as much part of the church as anyone else and they may provide deeper insight into the Bible and its text that can enrich us as Christians and human beings.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> For the Catholic the canon has been settled once and for all at the Council of Trent but reflecting on its development in the churches from its original Jewish context can only enrich our faith and understanding of the Bible. Reading those books that are not part of our canon may also aid in understanding the canonical books in their wider cultural and religious setting. Theories and speculations in Biblical studies come and go but the Word of God itself never changes from bringing renewal and conversions for those souls who are hungry for truth, spirituality and divine intimacy. <o:p></o:p><br /><br /><span style="line-height: normal;">Catechism of the Catholic Church (120) proclaims: </span><span style="color: red; line-height: normal;"><b>“It was by the apostolic Tradition that the Church discerned which writings are to be included in the list of the sacred books. This complete list is called the canon of Scripture. It includes 46 books for the Old Testament (45 if we count Jeremiah and Lamentations as one) and 27 for the New.” </b></span><span style="line-height: normal;">Also the Vatican II document </span><span style="line-height: normal;"><i>Dei Verbum (8) states: </i><span style="color: red;"><b>“...Through the same Tradition the Church's full canon of the sacred books is known, and the sacred writings themselves are more profoundly understood and unceasingly made active in her; and thus God, who spoke of old, uninterruptedly converses with the bride of His beloved Son; and the Holy Spirit, through whom the living voice of the Gospel resounds in the Church, and through her, in the world, leads unto all truth those who believe and makes the word of Christ dwell abundantly in them (see Col. 3:16)...”</b></span></span></span></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftnref1" name="_ftn1" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[1]</span></span></span></a> Dietrich Bonhoeffer, <i>The Communion of Saints</i>, trans. Ronald Gregor Smith (New York: Harper & Row, 1963), 160-161</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftnref2" name="_ftn2" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[2]</span></span></span></a> Nicolae Roddy, “Introduction”<i> Bible</i> <i>in the Christian Orthodox Tradition, Volume 1: Old Testament as Authoritative Scripture in the Early Churches of the East </i>(New York ; Peter Lang;2009),3. </div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftnref3" name="_ftn3" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[3]</span></span></span></a> Alice Camille, “Who decided which books made it into the Bible?” <i>U.S. Catholic</i> (USA: ProQuest Religion, 2012),46.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftnref4" name="_ftn4" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[4]</span></span></span></a> Rabbi Moshe Chaim Luzzatto (Ramchal) translated by Rabbi Avraham Greenbaum, <i>Secrets of the Future Temple: Mishkney Elyon</i>(Jerusalem; the Temple institute and Azamra Institute; 1999),70-71.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftnref5" name="_ftn5" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[5]</span></span></span></a> This measuring rod and rod of iron is also found in the New Testament Book of the Apocalypse in chapters 11 and 12 connected with the remnant of believers in the Sanctuary and their connection with the Woman and her (Pope) son. This would make an interesting eschatological study in regards to seeing the Pope leading the Church with the sure measure or standard of the canonical books of the Bible represented by this measuring rod in an era where Catholic truth and the Bible is under attack by secular culture, theological modernism and modern Gnosticism (New Age).</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftnref6" name="_ftn6" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[6]</span></span></span></a> Ramchal is an acronym for Rabbi Moshe Chaim Luzzatto.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftnref7" name="_ftn7" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[7]</span></span></span></a> Ramban or Nachmanides in his commentary on Genesis (Bereshit) also refers to the mystery of this Woman called Reshit who is described as Kneset Yisrael (community of Israel) and Queen, Mother,sister-spouse and daughter of the divine King.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftnref8" name="_ftn8" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[8]</span></span></span></a> Luzzato, <i>Secrets of the Future Temple: Mishkney Elyon, </i>71.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftnref9" name="_ftn9" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[9]</span></span></span></a>JK Elliott, “Manuscripts, the Codex and the Canon” <i>Journal for the Study of the New Testament </i>(UK;Sage Publications;1997),118.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftnref10" name="_ftn10" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[10]</span></span></span></a> Raymond E Brown & Raymond F Collins, “Canonicity” <i>New Jerome Biblical Commentary</i> (New Jersey; Prentice Hall, Inc; 1990),1035.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftnref11" name="_ftn11" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[11]</span></span></span></a> George Reid, "Canon of the Old Testament" <i>The Catholic Encyclopedia. Vol. 3.</i> (New York: Robert Appleton Company, 1908). <http: a.htm="" cathen="" www.newadvent.org="">.</http:></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftnref12" name="_ftn12" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[12]</span></span></span></a> Brown & Collins “Canonicity”,1043.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftnref13" name="_ftn13" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[13]</span></span></span></a> Brown & Collins “Canonicity”,1043.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftnref14" name="_ftn14" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[14]</span></span></span></a> Philip Jenkins, “Which Bible, Whose Canon? <i>The Christian Century(</i>Pro Quest Religion, 2011),45</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftnref15" name="_ftn15" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[15]</span></span></span></a> Reid, "Canon of the Old Testament" <http: a.htm="" cathen="" www.newadvent.org="">.</http:></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftnref16" name="_ftn16" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[16]</span></span></span></a>David A deSilva, <i>The Jewish Teachers of Jesus, James and Jude: What earliest Christianity learned from the Apocrypha and Pseudepigrapha </i>(UK; Oxford University Press; 2012),109.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftnref17" name="_ftn17" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[17]</span></span></span></a> The Celtic churches originally used the Old Latin or <i>Vetus Itala </i>Bible until the Latin Vulgate grew in popularity. In St Patrick’s writings he mainly uses the <i>Itala </i>but on two occasions he uses the Vulgate. Gildas also used this older Latin version of the Bible in which Colossians is placed in a different order than the Vulgate.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftnref18" name="_ftn18" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[18]</span></span></span></a> Anthony <span style="font-family: Verdana, sans-serif; font-size: 8.5pt;">Maas,<span class="apple-converted-space"> </span>"Versions of the Bible."<span class="apple-converted-space"> </span><i>The Catholic Encyclopedia.<span class="apple-converted-space"> </span>Vol. 15.</i><span class="apple-converted-space"> </span>(New York: Robert Appleton Company,<span class="apple-converted-space"> </span>1912).<span class="apple-converted-space"> </span><http: a.htm="" cathen="" www.newadvent.org="">.</http:></span></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftnref19" name="_ftn19" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[19]</span></span></span></a> Reid, "Canon of the Old Testament" <http: a.htm="" cathen="" www.newadvent.org="">.</http:></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftnref20" name="_ftn20" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[20]</span></span></span></a> Julio T Barrera, trans. By Wilfred G Wilson, <i>Jewish Bible and the Christian Bible: An Introduction to the History of the Bible</i>(Boston; Brill Academic Publishers;2007),417.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftnref21" name="_ftn21" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[21]</span></span></span></a> Barrera, <i>Jewish Bible and the Christian Bible: An Introduction to the History of the Bible,</i>417<i>.</i></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftnref22" name="_ftn22" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[22]</span></span></span></a> Barrera, <i>Jewish Bible and the Christian Bible: An Introduction to the History of the Bible,</i> 418.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftnref23" name="_ftn23" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[23]</span></span></span></a> Luc Zaman, <i>Bible and Canon: A Modern Historical Inquiry</i> (SSN, 50; Leiden: Brill, 2008),3-5.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftnref24" name="_ftn24" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[24]</span></span></span></a> In Israelite historiography in the 1980’s and 90’s there came a battle between those historians- the Minimalists that believed that very little of the Bible before the time of the Babylonian Exile had any historicity and the Maximalists who believed that it did. Another school has grown up that is somewhere in between these two schools. Of course the Velokovskians and other revisionists question the whole “accepted’ Chronology of Egypt and the Far East and come to very different conclusions and understandings.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftnref25" name="_ftn25" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[25]</span></span></span></a> Luc Zaman, <i>Bible and Canon: A Modern Historical Inquiry</i> , 273</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/canonicity%20essay%20(1).docx#_ftnref27" name="_ftn27" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[27]</span></span></span></a> There are numerous Gnostic writings that all the Churches rejected as part of the canon. Many of these writings were found in Nag Hammadi in Egypt in the 19<sup>th</sup> century.</div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Bibliography<o:p></o:p></span></div>
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<i><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">The Catechism of the Catholic Church. </span></i><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Fiji: <i>CEPAC,1994.<o:p></o:p></i></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Barrera, Julio T, translated by Wilfred G Wilson, <i>Jewish Bible and the Christian Bible: An Introduction to the History of the Bible. </i>Boston: Brill Academic Publishers, 2007.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Bonhoeffer, Dietrich, translated by Ronald Gregor Smith. <i>The Communion of Saints</i>. New York: Harper & Row, 1963.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Brown, Raymond E and Collins, Raymond F, “Canonicity” <i>New Jerome Biblical Commentary.</i> New Jersey: Prentice Hall, Inc; 1990,1034-1054.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Camille, Alice. “Who decided which books made it into the Bible?” <i>U.S. Catholic</i>. USA: ProQuest Religion 2012,46.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">deSilva, David A. <i>The Jewish Teachers of Jesus, James and Jude: What earliest Christianity learned from the Apocrypha and Pseudepigrapha. </i>UK: Oxford University Press, 2012.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Elliott, JK. “Manuscripts, the Codex and the Canon” <i>Journal for the Study of the New Testament </i>UK: Sage Publications, 1997, 105-122<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Flannery, Austin (ed) <i>Vatican Council II: The Conciliar and Post Conciliar Documents </i>Philippines: Daughters of St Paul,1984.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Jenkins, Philip. “Which Bible, Whose Canon? <i>The Christian Century </i>Pro Quest Religion, 2011, 45.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Luzzatto, Rabbi Moshe Chaim (Ramchal), translated by Rabbi Avraham Greenbaum. <i>Secrets of the Future Temple: Mishkney Elyon. </i>Jerusalem: The Temple Institute and Azamra Institute, 1999.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Maas, Anthony. "Versions of the Bible." <i>The Catholic Encyclopedia. Vol. 15</i>. New York: Robert Appleton Company, 1912. <http: a.htm="" cathen="" www.newadvent.org="">.<o:p></o:p></http:></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Reid, George. "Canon of the Old Testament" <i>The Catholic Encyclopedia. Vol. 3.</i> New York: Robert Appleton Company, 1908. <http: a.htm="" cathen="" www.newadvent.org="">.<o:p></o:p></http:></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Roddy, Nicolae. “Introduction”<i> Bible</i> <i>in the Christian Orthodox Tradition, Volume 1: Old Testament as Authoritative Scripture in the Early Churches of the East. </i>New York ; Peter Lang; 2009.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Wilson, Jonathan R. “Canon and Theology: What is at Stake?” <i>Exploring the Origins of the Bible: Canon Formation in Historical, Literary and Theological Perspective </i>(GrandRapids: Baker Academic,2008.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Zaman, Luc. <i>Bible and Canon: A Modern Historical Inquiry</i>. SSN, 50; Leiden: Brill, 2008.<o:p></o:p></span></div>
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Apostles of Perpetual Adorationhttp://www.blogger.com/profile/00056776029260559524noreply@blogger.com0tag:blogger.com,1999:blog-4467535526253853305.post-72219539336867719932013-09-21T03:18:00.001-07:002014-07-06T07:53:17.359-07:00Divine Melody: A Theology of the Body<br />
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">by Brother Gilbert Bloomer</span><br />
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">This essay will discuss, from a Jewish and Catholic perspective, the Jewish Hasidic teachings of Kabbalah in the teachings of Rebbe Nachman of Breslov (1772-1810) on the mysteries of the Divine Man (<i>Adam Kadmon</i>) and the ten sefirot in the context of a phenomenological approach to music, song, melody and dance as a manifestation of Divine Mercy in action (<i>hasidut</i>). This Jewish Breslov ‘theology of the body’ parallels the phenomenological Catholic ‘theology of the body’ found in the teaching of Pope John Paul II. These deeply mystical teachings will be connected to their practical application in the areas of music therapy and practical Eucharistic holiness.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> At the heart of Jewish spirituality is ‘Adoration of the Divine Presence’, just as Catholic spirituality is centred on ‘Adoration of the Presence of Jesus in the Eucharist’. This focus on adoration leads to a spirituality of divine Intimacy practiced by its practitioners. In Judaism these practitioners or adorers are called the ‘Reapers of the Field’ and ‘<i>haverim</i>’ (friends/ comrades /companions). Jesus calls his followers (<i>talmidim</i>) at the Last Supper ‘<i>haverim</i>’ . In the Zohar these ‘<i>haverim</i>’ are described as a higher level than ‘lovers’. Lovers are those who seek and long for the beloved and occasionally consummate that love in mystical ecstasy. ‘<i>Haverim</i>’ are the constant intimate companions of God who live in a perpetual conjugal relationship of divine intimacy with Him.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">The mystical ‘field’ or ‘apple orchard’<a href="file:///F:/past.theo.melody.docx#_ftn1" name="_ftnref1" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[1]</span></span></span></a> is the ten <i>sefirot</i> of the Kabbalah (Jewish mystical tradition) translated as attributes or emanations. These ten sefirot are seen as the figure (<i>komah)</i> of the Divine Man or Adam Kadmon (Primordial Man) in whose image and likeness man and the whole Universe were made. This is a complex subject which can not be discussed fully here. The great medieval Jewish Rabbi, commentator and kabbalist Nachmanides (Ramban) taught in accord with the early kabbalists that the ten sefirot were of one essence (atzmut) with the Deity. They used the term ‘as a coal united to its flame’ and uncreated lights. Maimonides (Rambam) and the later kabbalists taught that the <i>sefirot </i>were created lights and thus the partzuf (persona or profile) of Adam Kadmon was created. The Messiah is said to have Adam Kadmon as his soul. Rabbi Ginsburg a Chabad Hasidic Rabbi writes:<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"><span style="color: purple;"><b>“...The two words which form the name <i>Adam Kadmon</i> allude to its paradoxical nature of being, on the one hand a created being--<i>Adam</i>--while on the other hand a manifestation of primordial Divinity--<i>Kadmon</i>. For this reason, <i>Adam Kadmon</i> is often seen to represent the archetypal soul of <i>Mashiach</i>, the general <i>yechida</i> of all the souls of Israel, the ultimate "crown" of all of God's Creation, the Divine "intermediate" which reveals primordial Infinity to finite created reality...”</b></span><a href="file:///F:/past.theo.melody.docx#_ftn2" name="_ftnref2" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[2]</span></span></span></a><o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">This alludes to the manifestation of ‘light’ in Genesis 1. The Infinite Light manifesting as the divine Singing-“let there be light” (<i>yehi or</i>) and from it the created light –“and there was light” (<i>vayhi or</i>) as the Song of Creation. This light or song (of the twilight between the first and second day) which Judaism associates with the light of the Messiah and the Well (vessel/ Sea) of Miriam becomes the hidden or dark light and melody. The ‘Mouth of Miriam’s Well’ appears on the twilight between the sixth day and the Sabbath of the creation week associated with the light of the 36 hours in which Adam lived in Divine Will. The Rabbis link the concepts of song, music, dance, well (<i>be’er)</i>, waters, sea, Miriam and gathering (<i>mikveh/ kneset/ congregationesque</i>), together in Genesis 1, Exodus 15 and Numbers 21. Well water is linked to the primordial waters of the deep (abyss/ <i>tahom</i>).<a href="file:///F:/past.theo.melody.docx#_ftn3" name="_ftnref3" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[3]</span></span></span></a> For the Catholic Jew this alludes to the mystery of the Incarnation in Eternity and the Messiah who in his divinity the <i>sefirot </i>are uncreated lights or crowns and in his humanity created lights received from his Mother who is the created mirror of the uncreated <i>sefirot</i>.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">While most Hasidic spirituality like most Jewish and Catholic spirituality and theology begin with the Divine and descend to the world of man, Breslov, like Frankist spirituality, begins with man and his experiences and then ascends from that to the Heavenly realm. This is today called a phenomenological approach and is the approach of Pope John Paul II in his ‘theology of the body’ teachings on Divine Intimacy. Rebbe Nachman of Breslov develops his own phenomenological ‘theology of the body’ drawing on the teachings of Jacob Frank in many regards.<a href="file:///F:/past.theo.melody.docx#_ftn4" name="_ftnref4" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[4]</span></span></span></a> John Paul II seems to have received his insight through a Jewish transmission of phenomenology via Husserl and a Frankist (or Catholic Jewish) phenomenology via the Polish Frankist literary figures Adam Mickiewicz and Juliusz Slowacki.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">The ten sefirot are associated with the ten parts of the body of Adam Kadmon. Keter or the Crown, represented by the hair of Adam Kadmon, is the first <i>Sefirah</i>- its inner face is the Divine Will and its outer face is Knowledge. The second <i>sefirah</i> is Wisdom (<i>Khokhmah</i>) represented by the right side of the head or brain. The third <i>sefirah</i> <i>Binah</i> (Understanding) is the left side of the head or brain. The fourth <i>sefirah</i> <i>Khesed </i>(loving kindness/mercy) is the right white arm and the fifth <i>sefirah</i> <i>Din</i> (judgment) is the red left arm. The sixth<i>sefirah </i>represented by the heart or torso is known as <i>Rachamim</i> (compassionate mercy) and <i>Tiferet </i>(Beauty). The legs of the Divine Man are the eighth <i>sefirah</i>, <i>hod </i>(majesty) on the left and <i>netzach</i> (overcoming victory/longsuffering patience) the right seventh <i>sefirah.</i> The ninth <i>sefirah</i> is represented by the phallus of Adam Kadmon. It is called <i>yesod</i> (foundation) and <i>Tzadik</i> (righteousness). The tenth <i>sefirah</i> is known as<i>malkhut </i>(kingdom) and <i>shekhinah </i>(presence). This is seen as the one which unites all the <i>sefirot</i> into one.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">As male the tenth <i>sefirah</i> is seen as malkut (kingdom) and <i>shekhen</i> (male presence) as the bouncing or dancing scrotum (<i>galgalim</i>/ mystical rounds) of the mystical dancing David or Messiah son of David who dances naked before the presence of God . The tenth <i>sefirah</i> as a feminine Mirror is perceived as <i>Shekhinah</i>(the female presence), <i>Malcah</i> (Queen), <i>Kneset Yisrael</i> (community of Israel), <i>Galgal </i>(circle or womb) and<i>Bat Kol</i> (daughter of All). She is seen as the dancing feet of the mystical Miriam or Rachel and Mother of Sorrows.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">The realm of evil mirrors a perverse version of these ten attributes as ten demonic traits associated with the demoness Lilith- pride, folly, perversion, hatred, harsh judgment, cruelty, anger, filthiness, lust and greed. Rebbe Nachman describes them as ten poisoned arrows that wound the ‘Lost Princess’.<a href="file:///F:/past.theo.melody.docx#_ftn5" name="_ftnref5" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[5]</span></span></span></a> The Lost Princess which represents the <i>Shekhinah</i> in Exile as <i>Kneset Yisrael</i> (community of Israel) can be healed through the ten kinds of songs (found in King David’s Psalms) manifesting as ten pulses (<i>defikin</i>) in the body and soul.<a href="file:///F:/past.theo.melody.docx#_ftn6" name="_ftnref6" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[6]</span></span></span></a> Every soul is also represented by the Lost Princess according to Rabbi Avraham Greenbaum.<a href="file:///F:/past.theo.melody.docx#_ftn7" name="_ftnref7" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[7]</span></span></span></a> Rabbi Shalom Arush calls the Lost Princess the Sabbath Queen and Emuna (faith).<a href="file:///F:/past.theo.melody.docx#_ftn8" name="_ftnref8" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[8]</span></span></span></a> Rebbe Nachman also alludes to her as Miriam (bitter sea) who is the suffering soul of all Israel and he even names one of his daughters in her honour.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">The ten sefirot are linked to the ten sayings of Genesis 1 which was sung forth by God in the Great Song of Creation. The ten cantillations of the Hebrew text, which allows the Scriptures to be chanted or sung, are also linked to the ten sefirot in the Zohar. Rebbe Nachman develops a way in which an ordinary person can be healed and sanctified by the means of music, melody, song and dance.<a href="file:///F:/past.theo.melody.docx#_ftn9" name="_ftnref9" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[9]</span></span></span></a> Taking the Jewish mystical understanding of the ten sefirot as they manifest in man and creation and then ascending from this lived ordinary experience he enters into a deeper spiritual and mystical dimension of the void or abyss of silence in which one may eventually discern a hidden melody which manifests God’s hidden mercy.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large; letter-spacing: 1pt;">Dumsday gives us some insight into why God reveals himself in the world in a hidden way. He seeks to explain why God has hidden himself rather than reveal himself in a clearer manner in creation. Dumsday postulates that the hiddenness of God is part of his Divine Mercy. If God was more openly revealed and man was immoral he would be more harshly judged. That God hides himself allows for Divine Mercy rather than justice.<a href="file:///F:/past.theo.melody.docx#_ftn10" name="_ftnref10" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="letter-spacing: 1pt; line-height: 20px;">[10]</span></span></span></a> At the heart of mysticism is this concept of the hiddenness of God and his hidden work in the soul manifesting as Divine Mercy articulated by St John of the Cross, St Faustina Kowalski, the Baal Shem Tov (Besht) and Rebbe Nachman of Breslov along with numerous other Christian and Jewish mystics.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">Rebbe Nachman begins with a contemplation of man and ascends to the Adam Kadmon and is involved in the deepest mystical, intimate and pure couplings (unions). However he doesn’t remain there but he descends to the deepest levels to relate to each man and provides a universal reparation (tikun ha kelali) for sins of impurity and perversion connected with the concept of the ten sefirot manifesting as ten kinds of songs.<a href="file:///F:/past.theo.melody.docx#_ftn11" name="_ftnref11" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[11]</span></span></span></a>It is a Davidic and Messianic reparation or repair achieved through the Tzadik/Rebbe of the generation (dor) entering into the sufferings of the leper Messiah son of Joseph. According to Breslov teaching each Jew can be part of the soul or spirit of the suffering Messiah son of Joseph.<a href="file:///F:/past.theo.melody.docx#_ftn12" name="_ftnref12" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[12]</span></span></span></a> Rebbe Nachman sees that it is necessary to provide a messianic therapeutic treatment to the Jewish people including his Hasidim in preparation for the messianic revelation or manifestation. <span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;"><a href="file:///F:/past.theo.melody.docx#_ftn13" name="_ftnref13" style="color: purple; text-decoration: none;" title="">[13]</a></span></span><a href="file:///F:/past.theo.melody.docx#_ftn13" name="_ftnref13" style="color: purple; text-decoration: none;" title=""></a></span><o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">In Jewish traditions King David’s harp is described as a ten stringed harp or lyre, in which the north wind blows on five of the strings and the south wind on the other five. Rebbe Nachman speaks of this harp as five strings touched by the north wind.<a href="file:///F:/past.theo.melody.docx#_ftn14" name="_ftnref14" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[14]</span></span></span></a> This has a deep mystical meaning in regards to the future era of sanctification that cannot be discussed here in connection with the Song of the Future.<a href="file:///F:/past.theo.melody.docx#_ftn15" name="_ftnref15" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[15]</span></span></span></a> Rebbe Nachman however does refer to David’s ten stringed musical instrument (in the Likutey Moharan) and links it to the ten kinds of melody.<a href="file:///F:/past.theo.melody.docx#_ftn16" name="_ftnref16" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[16]</span></span></span></a> Rebbe Nachman teaches:<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"><span style="color: purple;"><b>“...It’s a great mitzvah to be happy all the time, and to make every effort to avoid gloom and depression. All the illnesses people suffer come only from the lack of joy. For there are ten basic kinds of melodies, and these are the true foundation of true joy. Thus it is written, “...with an instrument of ten strings...For you have made me joyous. O God, through Your work” (Psalm 92:2-5). These ten types of melody enter into the ten different pulses of the human body, giving them life. For this reason, when a person is lacking in joy, which consists of ten kinds of melody, his ten pulses become weakened because of the flaw in the ten types of melody, giving rise to illness. For all kinds of illness are included in the ten kinds of pulse, and all the different kinds of songs and melodies are included in the ten types of melody...”</b></span><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;"><a href="file:///F:/past.theo.melody.docx#_ftn17" name="_ftnref17" style="color: purple; text-decoration: none;" title=""><b>[</b>17]</a></span></span><a href="file:///F:/past.theo.melody.docx#_ftn17" name="_ftnref17" style="color: purple; text-decoration: none;" title=""></a></span></span></blockquote>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">Rebbe Nachman’s role is to reveal how to turn sadness, depression and melancholy into joy (simchah) through melody, song, music and dance which then has a therapeutic effect on the whole person- body and soul. <a href="file:///F:/past.theo.melody.docx#_ftn18" name="_ftnref18" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[18]</span></span></span></a> By the use of his ten fingers he discerns the ten kinds of pulse patterns in the body and seeks via the ten kinds of Songs in the Psalms and the Divine Name YHVH a healing and repair. This is linked to the four elements of fire, air, water and earth which can be expanded musically to ten.<a href="file:///F:/past.theo.melody.docx#_ftn19" name="_ftnref19" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[19]</span></span></span></a> Yod (one four time), Yod –Hay (two four time), yod-hay-vav (three four time) and yod-hay-vav-hay (four four time). The Na-Nach group within Breslov Hasidim uses the name of Nachman in the same way Na, Na-Nach, Na-Nach-Nachma, Na-Nach-Nachma-Nachman. This group known for its joyful dancing on and around vans to dance music has been successful in recruiting young Israeli soldiers who no doubt are suffering from many diverse spiritual and mental ailments due to the trauma of war.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">Michael Fishbane describes Rebbe Nachman process of turning melancholy into joy in his article “To Jump For Joy: The Rites of Dance According to R, Nahman of Bratzlav”. Fishbane discusses how a famous parable of the Baal Shem Tov as told by his grandson Rebbe Moshe Hayyim (the uncle of Rebbe Nachman) is transformed by Rebbe Nachman in a psychological direction.<a href="file:///F:/past.theo.melody.docx#_ftn20" name="_ftnref20" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[20]</span></span></span></a> The original parable (mashal) was based on Exodus20: 18 – “and all the nation saw the sounds”. How can one see sounds? The story of the musician and the deaf man is recounted. A musician plays beautiful music of great sweetness and those who can hear it draw closer and leap with joy. The deaf man who just sees a lot of jumping people thinks that they are all crazy. When the Israelites saw all the angels jumping for joy at the revelation of God which was a revelation of the Divine Song, the Israelites see the joy on the angelic faces and they draw near to listen.<a href="file:///F:/past.theo.melody.docx#_ftn21" name="_ftnref21" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[21]</span></span></span></a> Fishbane connects this to Rebbe Nachman’s parable of a circle of dancers who draws one, who is sad and depressed, into their dance circle and thus force him to rejoice. Then his depression and melancholy stand off to one side. But the higher way of Rebbe Nachman is to pursue this depression and melancholy and to transform even it into a higher joy. Fishbane writes:<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"><b><span style="color: purple;">“... The revision of this parable is remarkable- for in it the social and nomistic aspects of the earlier versions have been thoroughly psychologised. The double circle of dancers... is now the dramatic representation of a psychic division, an inner splitting whereby the joyous celebrant temporarily cuts himself off from depressive deadness...Hence the simple dance...may induce a catalytic catharsis and lead to a higher healing... the master instructs his hearers to work for psychic wholeness- urging a psychological activism that pursues the agents of one’s depression in all their guises, and transforms them through the agency of joy. Dance is thus both the arch-act and arch-metaphor for this cathartic process...”.</span></b><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;"><a href="file:///F:/past.theo.melody.docx#_ftn22" name="_ftnref22" style="color: purple; text-decoration: none;" title="">[22]</a></span></span><a href="file:///F:/past.theo.melody.docx#_ftn22" name="_ftnref22" style="color: purple; text-decoration: none;" title=""></a></span></span></blockquote>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">Chanani Smith discusses Rebbe Nachman use of music as a metaphor and states that “it is therefore possible to speak of the spiritual process using musical language and vice versa.”<a href="file:///F:/past.theo.melody.docx#_ftn23" name="_ftnref23" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[23]</span></span></span></a> He states that music is a metaphor for religious experience and at the same time a method of serving God.<a href="file:///F:/past.theo.melody.docx#_ftn24" name="_ftnref24" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[24]</span></span></span></a> Smith also discusses the idea that Rebbe Nachman has been influenced by Romanticism which he possibly encountered when he lived among the Maskilim (Jews of the Enlightenment) of Uman or in his mysterious stay in Lemberg (Lvov/ Lviv) for 8 months. <a href="file:///F:/past.theo.melody.docx#_ftn25" name="_ftnref25" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[25]</span></span></span></a> Yehuda Liebes considers this stay in Lemberg was connected to the Frankists.<a href="file:///F:/past.theo.melody.docx#_ftn26" name="_ftnref26" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[26]</span></span></span></a> He may be correct but unfortunately Liebes (like Gershom Scholem and others) put the Sabbateans and Frankists into the same category. The Frankists however through a conversion to Catholicism were also doing the tikun hakelali for their sins as former Sabbateans by embracing the Virgin Mother (Matronita) of Czestochowa. Rebbe Nachman was called to remain among the non-baptised Frankists and bring this tikun which he had learnt from the Frankists in Lemberg to the observant Jewish community in a more hidden way. It is here that we find the Jewish and Catholic roots of phenomenology and Romanticism, meeting and encountering one another in the year 1808.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">Rebbe Nachman sees all philosophies and ideas as melodies and songs and he believes that one can tune even heresy into beautiful music. Thus Rebbe Nachman was ecumenical in a time when ecumenism seemed impossible as was Jacob Frank. In a sense John Paul II was their spiritual successor with his ideas of ‘theology of the body’ drawn from his Polish background in phenomenology and Romanticism. Carl Anderson and Jose Granados use the idea of music to explain John Paul II’s ‘theology of the body’. They drew this musical explanation from Tolkien who was greatly influenced by Jewish tales and mysticism.<a href="file:///F:/past.theo.melody.docx#_ftn27" name="_ftnref27" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[27]</span></span></span></a> They write that John Paul II’s ‘three original experiences’ of ‘original solitude’, ‘original unity’ and ‘original nakedness’ is a form of ‘primordial music’. This primordial music can be distorted but never destroyed. <a href="file:///F:/past.theo.melody.docx#_ftn28" name="_ftnref28" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[28]</span></span></span></a>This is very similar to Rebbe Nachman’s musical ideas about heresy. What sounds like noise is in fact a hidden pattern or melody of Divine design that just needs some fine tuning. The ‘original harmony’ is somehow still with us so that we can discern how the music has become noise. They write: “We call the original experiences ‘original’ because they lie at the basis of every other experience and provide the theme for every other music we compose in our lives”.<span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;"><a href="file:///F:/past.theo.melody.docx#_ftn29" name="_ftnref29" style="color: purple; text-decoration: none;" title="">[29]</a></span></span><a href="file:///F:/past.theo.melody.docx#_ftn29" name="_ftnref29" style="color: purple; text-decoration: none;" title=""></a></span><o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">Thus the term Primordial (or <i>Kadmon</i> in Hebrew) may be a better word than ‘original’ and Levinas would use the term ‘immemorial past’. This is the Primordial Song that rises from the deep (abyss/ <i>tahom</i>) from its source in the hidden melody beyond all knowing. It is also called the Song of Creation, Song of Miriam, Song of Moses and Song of the Future. Rebbe Nachman associates the Messiah (Mashiach) with the ‘Voice of Rebuke’ which is a voice of music and of melody not of chastisement. It is associated with the River that flowed out of Eden which is the source of the Song of the Future.<a href="file:///F:/past.theo.melody.docx#_ftn30" name="_ftnref30" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[30]</span></span></span></a> The ‘Voice of Rebuke’ will bring all people into intimate relationship with God through the power of melody, song and joy. This four-fold song mentioned above contains all the ten kinds of Song and will be played on a 72 stringed instrument according to Rebbe Nachman and the Jewish tradition. In gematria 72 is the number for <i>Khesed</i> (Mercy/ Loving kindness) so this ‘Voice of Rebuke’ is also a Voice of great mercy (<i>Khesed</i>) who is the Messiah himself and all will be drawn to him because he can get on each person’s level and relate to them with unbridled mercy.<a href="file:///F:/past.theo.melody.docx#_ftn31" name="_ftnref31" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[31]</span></span></span></a> This Voice leads each person to ethical conduct and good deeds.<a href="file:///F:/past.theo.melody.docx#_ftn32" name="_ftnref32" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[32]</span></span></span></a> The word Chasid or Hasid is from this word<i>Khesed</i>, a true Hasid is a practitioner of Divine Mercy. The Catholic encounters the Divine Mercy as Jesus in the Eucharist who inspires them to works of mercy (ethical transcendence). In Breslov Hasidism the daily holy hour called ‘hitbodedut’ in which one speaks heart to heart to God in one’s native tongue parallels the Catholic Holy Hour of Eucharistic Adoration in which one has a heart encounter with the Sacred Heart which is present in the Blessed Sacrament.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">Rebbe Nachman was a forerunner in the idea of music therapy and today there are many who are using music as a form of therapeutic treatment. Professor Rudd writes of ‘musicking’ as a form of self –care. He tells a story of a theologian who cured himself of asthma by ‘musicking’.<a href="file:///F:/past.theo.melody.docx#_ftn33" name="_ftnref33" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[33]</span></span></span></a> Rudd considers music to be a cultural immunogen that promotes good health in society and among individuals.<a href="file:///F:/past.theo.melody.docx#_ftn34" name="_ftnref34" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[34]</span></span></span></a> He also discusses how ‘musicking’ can be a catalyst for stress and anger and a help in overcoming depression and social phobia. <span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;"><a href="file:///F:/past.theo.melody.docx#_ftn35" name="_ftnref35" style="color: purple; text-decoration: none;" title="">[35]</a></span></span><a href="file:///F:/past.theo.melody.docx#_ftn35" name="_ftnref35" style="color: purple; text-decoration: none;" title=""></a></span><o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">Deborah Salmon also writes about music therapy as a psychospiritual process that is valuable in the field of palliative care. She writes:<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"><b><span style="color: purple;">“Music, with its intrinsic capacity for beauty and expression, has been used throughout time to convey the gamut of human emotion and experience. The literature on the use of music therapy in palliative care illustrates its remarkable depth and breadth in enhancing the lives of terminally ill people and their families. Music therapists in palliative care regularly describe profound encounters with patients...”</span></b>.<a href="file:///F:/past.theo.melody.docx#_ftn36" name="_ftnref36" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[36]</span></span></span></a> </span></blockquote>
<span style="font-family: Times, Times New Roman, serif; font-size: large;">Salmon writes of the terminally ill feeling “a call of the deep”. It is in this realm of depth which offers encounters of wholeness, integrity, and meaning. Music sings the language of the deep and thus evokes imagery and feelings that take the patient beyond the realms of ordinary consciousness. This ‘call of the deep’ may manifest in a psychological or personal manner drawing one into treasured memories of the past and/or unresolved issues. Or it may manifest in a spiritual and transpersonal manner where the music gives a powerful sense of beauty, meaning and the Divine realm. <a href="file:///F:/past.theo.melody.docx#_ftn37" name="_ftnref37" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[37]</span></span></span></a> This would fit with Emmanuel Levinas’ ideas about passivity as the abyss (deep) from which meaning rises.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">Rebbe Nachman in his teachings on ‘hitbodedut’ speaks of Divine Intimacy and then going beyond this into the abyss or void or Noplace (bitul/ nothingness).<a href="file:///F:/past.theo.melody.docx#_ftn38" name="_ftnref38" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[38]</span></span></span></a> The secret to bitul is to just close your mouth and listen in silence, which even if it is but a moment, is something anyone can achieve according to Rebbe Nachman.<a href="file:///F:/past.theo.melody.docx#_ftn39" name="_ftnref39" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[39]</span></span></span></a> This leads one to a Jewish Dark Night of the Soul in which the Chasid enters the deep (abyss/ tahom). Zvi Mark refers to this place as the Void. As the Void we are led back even further into the immemorial past to the moment of “without form and void” of Genesis 1. It is only possible to find God in the void by silence and melody.<a href="file:///F:/past.theo.melody.docx#_ftn40" name="_ftnref40" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[40]</span></span></span></a> However the purpose of entering this high mystical state that breaks the bounds of time and space is not to remain there but to return and encounter the needs of others in a spiritual programme of mercy and charity (tzadakah). God desires your worship more than your bitul (nothingness).<span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;"><a href="file:///F:/past.theo.melody.docx#_ftn41" name="_ftnref41" style="color: purple; text-decoration: none;" title="">[41]</a></span></span><a href="file:///F:/past.theo.melody.docx#_ftn41" name="_ftnref41" style="color: purple; text-decoration: none;" title=""></a></span><o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">This encounter of the hidden melody as Divine Mercy is then expressed in heart-felt song and dance in worship of God and a perceiving of the Divine Melody in all things and all people. This is a form of ethical transcendence in which we see the good in all and attain emuna (faith) that even in the darkest places of our lives it is all for the best. Both Catholicism and Breslov Hasidism see the Messiah as central to this encounter with the Divine and others. These others in some mystical sense share in the spirit of the Messiah son of Joseph.<span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;"><a href="file:///F:/past.theo.melody.docx#_ftn42" name="_ftnref42" style="color: purple; text-decoration: none;" title="">[42]</a></span></span><a href="file:///F:/past.theo.melody.docx#_ftn42" name="_ftnref42" style="color: purple; text-decoration: none;" title=""></a></span><o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">Both the spirituality of Breslov and of John Paul II's ‘Theology of the Body’ begin with the figure of Man and from him and his nuptial life ascend to the figure of the Primordial Man (Adam Kadmon), (who is also the Blessed Holy One of Israel), and his Bride (<i>Shekhinah</i>) who is also his sister, daughter and mother.<a href="file:///F:/past.theo.melody.docx#_ftn43" name="_ftnref43" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[43]</span></span></span></a> Through the example of human intimacy one ascends to the deeper levels of Divine Intimacy. When ones reaches this higher level one is in the realm of ‘all good and no evil’ in which one can then see and hear all philosophies and beliefs in a new light as a river of melody in which one can truly encounter the other and see the truth of their heart in a face to face encounter. This heart has a melody waiting to burst forth as a new and unique song, melody, dance or other creative act. In this way all the lost sparks of melody will be regathered into the one song or act that encompasses all acts in the Divine Will which manifests as Divine Mercy for souls.<o:p></o:p></span></div>
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<a href="file:///F:/past.theo.melody.docx#_ftnref1" name="_ftn1" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[1]</span></span></span></a> Song of Songs 2:3</div>
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<a href="file:///F:/past.theo.melody.docx#_ftnref2" name="_ftn2" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[2]</span></span></span></a> Rabbi Yitzach Ginsburgh, <i>Basics in Kabbalah and Chassidus,</i> <<i>http://www.inner.org/worlds/adam.htm></i></div>
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<a href="file:///F:/past.theo.melody.docx#_ftnref3" name="_ftn3" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[3]</span></span></span></a> Dan ben Amos, <i>Folktales of the Jews </i>(The Jewish Publications Society: Philadelphia,2007), 59.</div>
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<a href="file:///F:/past.theo.melody.docx#_ftnref4" name="_ftn4" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[4]</span></span></span></a> Yehuda Liebes, <i>Studies in Jewish Myth and Jewish Messianism </i>(State University of New York Press: Albany,1993), 148-50.</div>
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<a href="file:///F:/past.theo.melody.docx#_ftnref5" name="_ftn5" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[5]</span></span></span></a> ibid, 137</div>
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<a href="file:///F:/past.theo.melody.docx#_ftnref6" name="_ftn6" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[6]</span></span></span></a> Ibid</div>
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<a href="file:///F:/past.theo.melody.docx#_ftnref7" name="_ftn7" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[7]</span></span></span></a> Rabbi Avraham Greenbaum, <i>The Wings of the Sun: Traditional Jewish Healing in Theory and Practice, </i>(Azamra Institute; Jerusalem; 1995), 152.</div>
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<a href="file:///F:/past.theo.melody.docx#_ftnref8" name="_ftn8" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[8]</span></span></span></a> Rabbi Shalom Arush, <i>The Garden of Yearning: The Lost Princess</i>, (Munah Outreach: Israel,2008),21.</div>
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<a href="file:///F:/past.theo.melody.docx#_ftnref9" name="_ftn9" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[9]</span></span></span></a> Chanani Haran Smith, <i>Tuning the Soul; Music as a Spiritual Process in the Teachings of Rabbi Nahman of Bratzlav </i>(IJS Studies in Judaica; Volume 10; Brill Academic Publishers; Boston; 2009), 49</div>
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<a href="file:///F:/past.theo.melody.docx#_ftnref10" name="_ftn10" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[10]</span></span></span></a> Travis Dumsday, “Divine Hiddenness as Divine Mercy” in <i>Religious Studies </i>Volume 48 Issue 02, (June 2012), 183-189</div>
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<a href="file:///F:/past.theo.melody.docx#_ftnref11" name="_ftn11" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[11]</span></span></span></a> Yehuda Liebes, <i>Studies in Jewish Myth and Jewish Messianism, </i>137.</div>
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<a href="file:///F:/past.theo.melody.docx#_ftnref12" name="_ftn12" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[12]</span></span></span></a> Rabbi Chaim Kramer, <i>Mashiach: Who? What? Why? How? Where? And When?, </i>(Breslov Research Institue: Jeruslaem/New York, 1994), 26-7.</div>
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<a href="file:///F:/past.theo.melody.docx#_ftnref13" name="_ftn13" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[13]</span></span></span></a>Yehuda Liebes, <i>Studies in Jewish Myth and Jewish Messianism, </i>137.</div>
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<a href="file:///F:/past.theo.melody.docx#_ftnref14" name="_ftn14" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[14]</span></span></span></a> Chanani Haran Smith, <i>Tuning the Soul; Music as a Spiritual Process in the Teachings of Rabbi Nahman of Bratzlav </i>, 53.</div>
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<a href="file:///F:/past.theo.melody.docx#_ftnref15" name="_ftn15" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[15]</span></span></span></a> Rabbi Chaim Kramer, <i>Mashiach: Who? What? Why? How? Where? And When?, </i>65-67.</div>
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<div id="ftn16">
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<a href="file:///F:/past.theo.melody.docx#_ftnref16" name="_ftn16" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 11pt; line-height: 17px;">[16]</span></span></span></a> Rabbi Avraham Greenbaum, <i>The Wings of the Sun: Traditional Jewish Healing in Theory and Practice, </i>123.</div>
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<a href="file:///F:/past.theo.melody.docx#_ftnref17" name="_ftn17" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[17]</span></span></span></a> Likutey Moharan II 24.</div>
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<a href="file:///F:/past.theo.melody.docx#_ftnref18" name="_ftn18" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[18]</span></span></span></a>Yehuda Liebes, <i>Studies in Jewish Myth and Jewish Messianism,</i> 138.</div>
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<a href="file:///F:/past.theo.melody.docx#_ftnref19" name="_ftn19" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[19]</span></span></span></a> Rabbi Avraham Greenbaum, <i>The Wings of the Sun: Traditional Jewish Healing in Theory and Practice, </i>133-4, 145-6</div>
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<a href="file:///F:/past.theo.melody.docx#_ftnref20" name="_ftn20" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[20]</span></span></span></a> Michael Fishbane, “To Jump For Joy: the Rites of Dance According to R.Nahman of Bratzlav” <i>Jewish Journal of Thought and Philosphy 6 </i>( Harward Academic Publishers: USA, 1997), 371.</div>
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<a href="file:///F:/past.theo.melody.docx#_ftnref21" name="_ftn21" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[21]</span></span></span></a> ibid.</div>
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<a href="file:///F:/past.theo.melody.docx#_ftnref22" name="_ftn22" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[22]</span></span></span></a> ibid, 373.</div>
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<a href="file:///F:/past.theo.melody.docx#_ftnref23" name="_ftn23" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[23]</span></span></span></a> Chanani Haran Smith, <i>Tuning the Soul; Music as a Spiritual Process in the Teachings of Rabbi Nahman of Bratzlav</i>, 63.</div>
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<a href="file:///F:/past.theo.melody.docx#_ftnref24" name="_ftn24" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[24]</span></span></span></a> Ibid.</div>
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<a href="file:///F:/past.theo.melody.docx#_ftnref25" name="_ftn25" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[25]</span></span></span></a> Chanani Haran Smith, <i>Tuning the Soul; Music as a Spiritual Process in the Teachings of Rabbi Nahman of Bratzlav</i>, 59.</div>
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<a href="file:///F:/past.theo.melody.docx#_ftnref26" name="_ftn26" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[26]</span></span></span></a> Yehuda Liebes, <i>Studies in Jewish Myth and Jewish Messianism</i>, 146.</div>
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<a href="file:///F:/past.theo.melody.docx#_ftnref27" name="_ftn27" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[27]</span></span></span></a> Carl Anderson and Jose Granados, <i>Called to Love: Approaching John Paul II’s theology of the Body</i> (Double day: Sydney,2009), 23.</div>
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<a href="file:///F:/past.theo.melody.docx#_ftnref28" name="_ftn28" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[28]</span></span></span></a> ibid</div>
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<a href="file:///F:/past.theo.melody.docx#_ftnref29" name="_ftn29" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[29]</span></span></span></a> Ibid, 24</div>
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<a href="file:///F:/past.theo.melody.docx#_ftnref30" name="_ftn30" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[30]</span></span></span></a> Rabbi Chaim Kramer, <i>Mashiach: Who? What? Why? How? Where? And When?, </i>66.</div>
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<a href="file:///F:/past.theo.melody.docx#_ftnref31" name="_ftn31" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[31]</span></span></span></a> ibid 66-67.</div>
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<a href="file:///F:/past.theo.melody.docx#_ftnref32" name="_ftn32" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[32]</span></span></span></a> ibid 67.</div>
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<a href="file:///F:/past.theo.melody.docx#_ftnref33" name="_ftn33" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[33]</span></span></span></a> Even Rudd, <i>Music Therapy; A Perspective from the Humanities </i>(Publisher: Barcelona; 2010), 162-3.</div>
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<a href="file:///F:/past.theo.melody.docx#_ftnref34" name="_ftn34" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[34]</span></span></span></a> ibid, 164</div>
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<a href="file:///F:/past.theo.melody.docx#_ftnref35" name="_ftn35" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[35]</span></span></span></a> ibid, 165-8</div>
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<a href="file:///F:/past.theo.melody.docx#_ftnref36" name="_ftn36" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[36]</span></span></span></a> Deborah Salmon, “Music Therapy as Psychospiritual Process in Palliative Care” <i>Journal of Palliative Care 17:3</i> (Centre For Bioethics: Canada,2001), 142.</div>
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<a href="file:///F:/past.theo.melody.docx#_ftnref37" name="_ftn37" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[37]</span></span></span></a> ibid,143.</div>
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<a href="file:///F:/past.theo.melody.docx#_ftnref38" name="_ftn38" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[38]</span></span></span></a> Ozer Bergman, <i>Where Earth and Heaven Kiss: A Guide to Rebbe Nachman’s Path of Meditation</i> (Breslov Research Institute: Jerusalem/New York, 2006), 229-30.</div>
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<a href="file:///F:/past.theo.melody.docx#_ftnref39" name="_ftn39" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[39]</span></span></span></a> Ibid, 231.</div>
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<a href="file:///F:/past.theo.melody.docx#_ftnref40" name="_ftn40" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[40]</span></span></span></a> Zvi Mark, <i>Mysticism and Madness: The Religious Thought of Rabbi Nachman of Bratslav (</i>Continuum; London and New York; 2009), 162.</div>
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<a href="file:///F:/past.theo.melody.docx#_ftnref41" name="_ftn41" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[41]</span></span></span></a> Ozer Bergman, <i>Where Earth and Heaven Kiss: A Guide to Rebbe Nachman’s Path of Meditation</i>, 251.</div>
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<a href="file:///F:/past.theo.melody.docx#_ftnref42" name="_ftn42" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[42]</span></span></span></a> Rabbi Chaim Kramer, <i>Mashiach: Who? What? Why? How? Where? And When?, </i>26.</div>
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<a href="file:///F:/past.theo.melody.docx#_ftnref43" name="_ftn43" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[43]</span></span></span></a> Bahir 63 in Rabbi Aryeh Kaplan, <i>The Bahir, </i> Boston:Weiser Books, 1979.</div>
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Apostles of Perpetual Adorationhttp://www.blogger.com/profile/00056776029260559524noreply@blogger.com0tag:blogger.com,1999:blog-4467535526253853305.post-237659551481283452013-09-21T03:12:00.001-07:002013-09-21T10:18:35.428-07:00Christologies: Above or Below?<br />
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<span style="font-family: 'Times New Roman', serif;"><span style="font-size: medium;"><br /></span></span><span style="font-family: 'Times New Roman', serif;"><span style="font-size: medium;">by Brother Gilbert Bloomer</span></span><br />
<span style="font-family: 'Times New Roman', serif;"><span style="font-size: medium;"><br /></span></span><span style="font-family: Times, Times New Roman, serif; font-size: large;">“Any Christology ‘from below’ implies its counterpart, a Christology ‘from above’...” writes Jesuit priest Gerald O’Collins.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn1" name="_ftnref1" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[1]</span></span></span></a> Father O’Collins describes Christology ‘from below’ as that Christology that begins with the humanity of Jesus in his cultural heritage and history. He describes Christology ‘from above’ as that which begins with the Divinity of the pre-existent Word who descends into the world of man. He concludes that the field of Christology needs perspectives from both approaches.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn2" name="_ftnref2" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[2]</span></span></span></a> As a Catholic of Jewish background and heritage I naturally have a great interest in the Jewish background and heritage of Jesus and thus possibly I would be attracted to Christology discussed ‘from below’. However as a Catholic Jew of Hasidic ancestry and learning, which is focused on many mystical elements of Judaism, I have a powerful attraction to Christology ‘from above’. As a Hasid of my ancestor Rebbe Nachman of Breslov<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn3" name="_ftnref3" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[3]</span></span></span></a> who has a more phenomenological approach to Hasidism I am drawn also to what some scholars call Christology ‘from within’. <span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn4" name="_ftnref4" style="color: purple; text-decoration: none;" title="">[4]</a></span></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn4" name="_ftnref4" style="color: purple; text-decoration: none;" title=""></a></span><o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> Father O’Collins connects Christology ‘from below’ with the early Church school of Antioch who championed the historical-literal approach and Christology ‘from above’ with the more allegorical and mystical approach with the school of Alexandria.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn5" name="_ftnref5" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[5]</span></span></span></a> These two schools mirror the Rabbinic Jewish schools of Rabbi Akiva, with its more allegorical and mystical approach and Rabbi Ishmael, who championed the more literal and legal approach to the study of Torah.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn6" name="_ftnref6" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[6]</span></span></span></a> Rabbinic Judaism values and draws on both schools with Litvak (or Mitnagdim) Judaism more inclined to the approach of Rabbi Ishmael and the Hasidim to Rabbi Akiva.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> Wildman in his article “Basic Christological Distinctions” gives other terminology for the different approaches in the field of Christology such as apologetic Christology versus therapeutic Christology, Christology of faith versus Christology of sight among many others.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn7" name="_ftnref7" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[7]</span></span></span></a> While some associate Christology ‘from above’ with the concept of Incarnation I believe the concept of Incarnation represents the interface between the two approaches which I think would then represent a Christology ‘from within’. I also think that there is a difference between those theologians who write from an orthodox Christian perspective ‘from below’ and ‘from above’ as distinct from those who write from a heterodox perspective ‘from below’ which may lead to the errors of modernism and those who write from a heterodox perspective ‘from above’ which may become a kind of Gnosticism. However some non-Christian Jewish writers have written from a ‘from below’ perspective and given some interesting insights into the Jewishness of Jesus such as Hasidic Rabbi Harvey Falk<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn8" name="_ftnref8" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[8]</span></span></span></a>, Rabbi Jacob Neusner<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn9" name="_ftnref9" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[9]</span></span></span></a> and Orthodox Jewish scholar David Flusser<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn10" name="_ftnref10" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[10]</span></span></span></a> among others.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> There are a growing number of Messianic Jewish writers such as Yoel Natan whose Christology is ‘from above’ but also closely integrated with the Trinitarian unity of the Godhead.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn11" name="_ftnref11" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[11]</span></span></span></a> This is also the form of Christology rooted in the Trinitarian Mystery favoured in the Eastern Orthodox churches. There is also a number of Catholic writers and theologians that see Christology without a Marian (Mariology) dimension as an incomplete form of Christology. Pope Benedict XVI<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn12" name="_ftnref12" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[12]</span></span></span></a> and Pope John Paul II<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn13" name="_ftnref13" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[13]</span></span></span></a> saw these two mysteries interwoven together from their source in the beginning. In the Russian Orthodox Church there are also a number of theologians in the tradition of Soloviev Sophiology<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn14" name="_ftnref14" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[14]</span></span></span></a> linked to the Sophiology of the early Church<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn15" name="_ftnref15" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[15]</span></span></span></a> that perceives their Christology through the lens of Marian Sophiology such as Sergei Bulgakov<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn16" name="_ftnref16" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[16]</span></span></span></a>and Father Pavel Florenski.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> I think that the Eucharistic dimension of Christology has been much neglected and this is the reason I have chosen the Christology of the Letter to the Hebrews as one of my New Testament Christologies which represents Christology ‘from above’. Like all the Christologies in the New Testament each one has to a certain extent attributes of both 'from above' and ‘from below’. I have came to the conclusion many years ago that this letter was written by the former Jewish High-priest Theophilus to whom Luke addressed his Gospel and Acts under the guidance and encouragement of St Paul. This is a Christology focused on Tabernacle or Temple theology which can also be found in Paul (see Ephesians 2)<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn17" name="_ftnref17" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[17]</span></span></span></a>. It would seem to be addressed to those many Jewish priests mentioned in the Acts of the Apostles who have become believers (Acts 6:7).<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> Protestant Professor Arthur J Just discusses the priestly, sacramental and Eucharistic dimensions of the Christology of the Letter to the Hebrews in his article “Entering Holiness: Christology and Eucharist in Hebrews”<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn18" name="_ftnref18" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[18]</span></span></span></a>. The opening verses, of the Letter to the Hebrews, reveals its Christology ‘from above’. Some scholars have referred to the letter to the Hebrews as Johanine which is also a Gospel who’s Christology could be described as ‘from above’. According to French Catholic scholar Claude Tresmontant the John who was called the beloved Disciple was a priest from the high priestly family and not the same as the apostle John. Thus John of Ephesus may have been a son or nephew of the High Priest Theophilus who had retired to the High Priestly estates in Ephesus.<span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn19" name="_ftnref19" style="color: purple; text-decoration: none;" title="">[19]</a></span></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn19" name="_ftnref19" style="color: purple; text-decoration: none;" title=""></a></span><o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> Julian Kincaid lists the cosmological titles of the Messiah in the Letter to the Hebrews such as Mediator, High Priest and Intercessor.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn20" name="_ftnref20" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[20]</span></span></span></a> This High Priest enters into the heavenly Sanctuary for which the earthly one is a shadow or type. This imagery draws from that of the High Priest Yeshua (or Yehoshua) mentioned in Zechariah (3) who enters into a heavenly Sanctuary and his dirty robes are exchanged for pure linen and clean priestly turban. This scene in Zechariah is a shadowing or sign of the coming Branch (Tzemach) whom Judaism identifies with the Messiah. The Eucharistic and Temple language is very evident in Hebrews 10 where it speaks of the ‘offering of his Body’ and being ‘sanctified by his blood’ so that we can enter the heavenly Holy Place through the veil (or parochet) of his Eucharistic flesh (basar). This also alludes to John’s Eucharistic discourse in John 6 where it also refers to his flesh (basar) and blood in Eucharistic terms. Basar is also the Hebrew word used for the flesh of the lambs sacrificed twice daily in the Temple. Is this Eucharistic Christology ‘from above’ or ‘from below’ or a mixture of both?<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> The Christology of the beginning of Matthew’s Gospel is often described as Christology ‘from below’. The reason for this is its emphasis on the Jewish and human genealogy and family of Jesus as a legal son of Joseph who is a descendant of King David and a son of Abraham.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn21" name="_ftnref21" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[21]</span></span></span></a> It stresses the obedience of the Holy Family to the culture and traditions of Judaism like all other devout Jewish families. These aspects would certainly reflect a Christology ‘from below’ yet at the same time they may also reflect a Christology from above. Son of David is a messianic title and Joseph as a Tzadik (righteous man) has deep metaphysical significance in mystical Judaism. A Tzadik is one who mediates and intercedes and makes reparation (tikkun) for others and the whole created Universe.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> Choosing whether a theologian is writing ‘from above’ or ‘from below’ can be somewhat difficult. In researching this essay I at first decided to chose two theologians writing on the Christology among the early Jewish Christians. I chose Richard Longenecker for his Christology ‘from below’ in his “The Christology of Early Jewish Christianity”. He examines from the historical perspective the Christology of the Jewish Christians.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn22" name="_ftnref22" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[22]</span></span></span></a> However though coming from a research of historical documents rooted in the Jewish Christian milieu he then ascends to discuss those topics of interest to those writing from a Christology ‘from above’. He discusses these ‘above’ issues in explaining the distinctive Jewish Christian imagery and motifs such as Angelomorphic Christology, the Eschatological Mosaic Prophet, the New Exodus and the New Torah, the Name, the Righteous One and so on.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn23" name="_ftnref23" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[23]</span></span></span></a> He also discusses the different Messianic titles such as Davidic King, High Priest and the Messiah-Christ.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn24" name="_ftnref24" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[24]</span></span></span></a> He then discusses in chapter 4 the Jewish Christians understanding of Jesus as Lord, God, Saviour and the Word<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn25" name="_ftnref25" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[25]</span></span></span></a> all from a perspective of ‘from below’ of the historical evidence ascending to these topics of interest in a Christology ‘from above’.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> The theologian I originally chose as a counter to Longenecker was Jarl Fossum who wrote “Jewish Christian Christology and Jewish Mysticism” in which he examines the idea of the Divine Man as kabod (Glory) and Shiur Komah ( Body of God).<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn26" name="_ftnref26" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[26]</span></span></span></a> Even though I thought due to the mystical subject matter this may be a Christology ‘from above’ I soon realised that it was in fact discussing it ‘from below’. Fossum writes: </span><br />
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"><span style="color: magenta;"><b>“Gilles Quispel lately has proffered the intriguing theory that the Jewish concept of God’s<i>kavod, </i>the ‘likeness as the appearance of man’...is the model of the Gnostic Anthropos and even of the Son of Man in Jewish apocalyptics and the Heavenly Man in Pauline theology...”</b></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn27" name="_ftnref27" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[27]</span></span></span></a> </span></blockquote>
<span style="font-family: Times, Times New Roman, serif; font-size: large;">Fossum then sets out to demonstrate from the historical documents that <b><span style="color: magenta;">“Jewish mysticism which centred around the man-like figure on the heavenly throne was influential in shaping the saviour image in the first few centuries of our era”</span></b>.<span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn28" name="_ftnref28" style="color: purple; text-decoration: none;" title="">[28]</a></span></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn28" name="_ftnref28" style="color: purple; text-decoration: none;" title=""></a></span><o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> Wildman states that most theological writers of recent times come from a Christological ‘from below’ perspective. He gives a list headed by Edward Schillebeeckx a Catholic theologian that I think borders on the heterodox in his writings. Some others are John Baille, Marcus Borg, Rudolf Bultman, John Dominic Crossan, Don Cupitt, James DG Dunn, Eberhard Jungel and many others. He states that there are not many contemporary theologians coming from a Christology from above.<span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn29" name="_ftnref29" style="color: purple; text-decoration: none;" title="">[29]</a></span></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn29" name="_ftnref29" style="color: purple; text-decoration: none;" title=""></a></span><o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> In my search for a theologian writing from a Christology from above I considered both Hans Urs von Balthasar and Pope John Paul II. While they both exhibited features of Christology ‘from above’ I concluded they represented Christology ‘from within’. The Christology ‘from above’ was more common in the West in the Medieval period according to George Tavard in his wonderful article titled “The Christology of the Mystics”. He writes: </span><br />
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"><span style="color: magenta;"><b>“The Christology of the Catholic mystics through the ages has been notoriously neglected as a source of doctrinal tradition by the many authors who have recently focused on Christology”.</b></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn30" name="_ftnref30" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[30]</span></span></span></a> </span></blockquote>
<span style="font-family: Times, Times New Roman, serif; font-size: large;">In the early Renaissance period some Popes including Pope Sixtus IV encouraged Catholics to study Jewish mysticism as a means to explaining the Catholic mysteries. Pico de Mirandola is probably one of the most famous theologians of this period who took up this endeavour.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> In the end I decided to move from the West to the East and select as my example of a theologian writing ‘from above’ Sergei Bulgakov. Bulgakov discusses the Incarnation of Christ as the God-Man and Divine Man. He begins in the heart of the Trinity a discussion of God as the Divine Wisdom and then discusses the God-Man as the interface between the uncreated Sophia and the created Sophia.<span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn31" name="_ftnref31" style="color: purple; text-decoration: none;" title="">[31]</a></span></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn31" name="_ftnref31" style="color: purple; text-decoration: none;" title=""></a></span><o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> Like Gilles Gispel<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn32" name="_ftnref32" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[32]</span></span></span></a> Bulgakov discusses the Glory (kabod) in Ezekiel and links it to the Son of Man (Divine Man) in Daniel. He then links this with the New Testament passages in John 3:13, I Corinthians 15:47 and Romans 5:15. He writes: </span><br />
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"><span style="color: magenta;"><b>“The Incarnation is closely connected with this heavenly or eternal humanity...But the human nature has already the capacity for receiving a hypostasis, after the likeness of its prototype, the divine Sophia, which can never exist without a hypostasis, but is eternally hypostatised. The hypostasis of the Logos that he is...that proper to the Divine Sophia. We can say of the Logos that he is the everlasting human being, the human prototype, as well as the Lamb slain ‘before the foundation of the world’... ”.</b></span><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn33" name="_ftnref33" style="color: purple; text-decoration: none;" title="">[33]</a></span></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn33" name="_ftnref33" style="color: purple; text-decoration: none;" title=""></a></span></span></blockquote>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> Bulgakov also discusses how Sophia in Greek Orthodox theology was given Christological significance which in Russia became Mariological. Bulgakov roots this Marian dimension in Eastern Orthodox Trinitarian Christology. He writes: <span style="color: magenta;"><b>“Sophia is equated at once with Christ and with the Mother of God.”</b></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn34" name="_ftnref34" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[34]</span></span></span></a> He writes that Mary can be given the title of Sophia in virtue of her being the spirit-bearer and thus the temple or dwelling place of God. Bulgakov is obviously referring here to the Lukan Infancy narrative. Mary is not the incarnation of the Holy Spirit but she is the Spirit’s anointed vessel. He states that both the Son and the Holy Spirit are Sophia in the Godhead.<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn35" name="_ftnref35" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[35]</span></span></span></a> He also sees that Mary is also the created Sophia from whom the Son takes his humanity (flesh). He writes:<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> <span style="color: magenta;"><b> “The created humanity of Christ the God-human came to him from the Mother of God. It belongs to her. In a true sense it is possible to say that she is this created humanity of Christ, that she is the created Sophia. The humanity of Christ belongs at once to him, since it is one of his two natures, and to her, in whom it personally subsists.”</b></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn36" name="_ftnref36" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[36]</span></span></span></a></span></blockquote>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">Bulgakov comments that these two faces of Sophia are united as one in the person of the Mother of God. Schipflinger a western Catholic theologian was greatly influenced by this Russia Sophiology of Soloviev, Florenski and Bulgakov. He writes: </span><br />
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"><span style="color: magenta;"><b>“...Holy Wisdom, the Divine Sophia, appeared in the world as prophesied by the prophet Baruch (Bar. 3:37) and this appearance took place in Mary. Theologically expressed Sophia became human in Mary.”</b></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn37" name="_ftnref37" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[37]</span></span></span></a> </span></blockquote>
<span style="font-family: Times, Times New Roman, serif; font-size: large;">Such a statement could be misunderstood unless situated in its Christological significance. Shliplinger links the concept of Sophia with the Jewish concept of Shekhinah, which for me seems obvious but needs further development by those writing from a Christology ‘from above’. It has had some recent coverage by those writing from a ‘from below’ Christology such as Arthur Green<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn38" name="_ftnref38" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[38]</span></span></span></a> and Peter Schafer.<span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;"><a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn39" name="_ftnref39" style="color: purple; text-decoration: none;" title="">[39]</a></span></span><a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftn39" name="_ftnref39" style="color: purple; text-decoration: none;" title=""></a></span><o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> In conclusion I have found that dividing Christologies into ‘from below’ and ‘from above’ is not always helpful in discerning what kind of Christology one is dealing with. Certainly the Christologies in the Bible are a mix of both. I certainly have gained much insight and wisdom from those writing from both approaches. I think the modern movement towards Phenomenology may make this terminology incomplete as more Christologies are articulated ‘from within’ as the primary focus. I am not sure that the separation of Christology into a separate category is always helpful as the trinitarian, mariological, mystical, eucharistic, cosmological and soteriological aspects are so intertwined with Christology that leaving them out gives one a rather impoverished and incomplete vision of who Jesus Christ the God-Man, son of the Theotokos, is for the believer. I personally would like to develop a Christology from its sources in Jewish and Catholic mysticism taking into account the historical Jewish background as an important element. This Christology would not be a ‘museum piece’ locked into the past but taking into account the ‘development of doctrine’, a Christology of the Future firmly rooted in Scripture and Tradition but going into a deeper penetration of the mysteries of the Eucharistic and Mystical Christ.<o:p></o:p></span></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftnref1" name="_ftn1" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[1]</span></span></span></a> Gerald O’Collins SJ, <i>Christology:A Biblical, Historical, and Systematic Study of Jesus Christ </i>(Oxford;Oxford Uni Press,1995),17</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftnref2" name="_ftn2" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[2]</span></span></span></a> Gerald O’Collins SJ, <i>Christology:A Biblical, Historical, and Systematic Study of Jesus Christ,16-17</i></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftnref3" name="_ftn3" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[3]</span></span></span></a> Rebbe Nachman of Breslov was the founder of Breslover Hasidism. He was a great grandson of the Besht who founded modern Hasidism. Both my grandfathers are descendents of two daughters (Udel and Miriam)of Rebbe Nachman.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftnref4" name="_ftn4" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[4]</span></span></span></a> See Mark A McIntosh, <i>“Christology From Within: spirituality and the Incarnation in Hans Urs von Balthasar”</i> South Bend;Uni of Notre Dame Press, 1996.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftnref5" name="_ftn5" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[5]</span></span></span></a> Gerald O’Collins SJ, <i>Christology:A Biblical, Historical, and Systematic Study of Jesus Christ,17</i></div>
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<o:p> </o:p><a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftnref6" name="_ftn6" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[6]</span></span></span></a> Abraham Joshua Heschel, <i>Heavenly Torah: As Refracted through the Generations</i> (New York; Continuum,2007),1-42</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftnref7" name="_ftn7" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[7]</span></span></span></a> Wesley J Wildman, “Basic Christological distinctions” <i>Theology Today </i>Vol. 64 (2007),285-286</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftnref8" name="_ftn8" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[8]</span></span></span></a> See Harvey Falk, <i>Jesus the Pharisee; A New Look at the Jewishness of Jesus </i>New York ; Paulist press,2003.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftnref9" name="_ftn9" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[9]</span></span></span></a> See Jacob Neusner and Donald Harman Akensen, <i>A Rabbi Talks with Jesus </i>Canada; McGills-Queens University Press, 2000.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftnref10" name="_ftn10" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[10]</span></span></span></a> See David Flusser and Daniel Notley, <i>The Sage from Galilee; Rediscovering Jesus’ Genius </i>Jerusalem; Magnes press,1997.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftnref11" name="_ftn11" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[11]</span></span></span></a> See Yoel Natan, <i>The Jewish Trinity: When Rabbis believed in the Father, Son and Holy Spirit </i>USA; Aventine Press,2003.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftnref12" name="_ftn12" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[12]</span></span></span></a> Cardinal Joseph Ratzinger and Hans Urs von Balthasar, <i>Mary The Church at the Source </i>San Francisco; Ignatius Press, 1997,51-52</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftnref13" name="_ftn13" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[13]</span></span></span></a> See Pope John Paul II translated by Michael Waldstein. <i>Man and Woman He created Them: A Theology of the Body </i>USA: Pauline Books, 2006.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftnref14" name="_ftn14" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[14]</span></span></span></a> See Judith Deutsch Kornblatt, <i>Divine Sophia: The Wisdom writings of Vladimir Solovyov </i>New York; Cornell University Press, 2009.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftnref15" name="_ftn15" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[15]</span></span></span></a> See Thomas Schipflinger, <i>Sophia-Maria; A Holistic Vision of Creation </i>Maine, USA; Samuel Weiser inc, 1998.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftnref16" name="_ftn16" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[16]</span></span></span></a> See Sergei Bulgakov <i>Sophia The Wisdom of God: An Outline of Sophiology </i>New York; Lindisfarne Press, 1993.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftnref17" name="_ftn17" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[17]</span></span></span></a> However the Temple connections are only clear to someone knowledgeable in second Temple Judaism and the Pharisee Temple Theology in the home and life of the devout Jewish family.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftnref18" name="_ftn18" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[18]</span></span></span></a> Arthur J Just jnr, “Entering Holiness: Christology and Eucharist in Hebrews” <i>Concordia Theological Quarterly </i>Vol.69:1; (January 2005), 75f</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftnref19" name="_ftn19" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[19]</span></span></span></a> See Claude Tresmontant, <i>The Hebrew Christ: Language in the Age of the Gospels </i>USA:Franciscan Herald Press, 1989.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftnref20" name="_ftn20" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[20]</span></span></span></a> Julian Kincaid, <i>The Christology of Hebrews 8-10 biblical studies.org.uk<o:p></o:p></i></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftnref21" name="_ftn21" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[21]</span></span></span></a> Felix Just SJ, <i>The Gospel According to Matthew: Christology and Discipleship <</i>catholicresources.org/Bible/Matthew-Christology-Discipleship htm></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftnref22" name="_ftn22" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[22]</span></span></span></a> See Richard Norman Longenecker, <i>The Christology of Early Jewish Christianity </i>USA; SCM Press,1970.</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftnref24" name="_ftn24" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[24]</span></span></span></a> Richard Norman Longenecker, <i>The Christology of Early Jewish Christianity, 63-113</i></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftnref25" name="_ftn25" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[25]</span></span></span></a> Richard Norman Longenecker, <i>The Christology of Early Jewish Christianity,120-144</i></div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftnref26" name="_ftn26" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[26]</span></span></span></a> Jarl Fossum, “Jewish Christian Christology and Jewish Mysticism” <i>Vigiliae Christianae </i>( Leiden: Brill,1983),260-287</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftnref27" name="_ftn27" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[27]</span></span></span></a> Jarl Fossum, “Jewish Christian Christology and Jewish Mysticism”,260</div>
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<o:p> </o:p><a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftnref28" name="_ftn28" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[28]</span></span></span></a> Jarl Fossum, “Jewish Christian Christology and Jewish Mysticism”,260</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftnref29" name="_ftn29" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[29]</span></span></span></a> Wesley J Wildman, “Basic Christological distinctions”, 287</div>
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<a href="file:///C:/Users/User/Documents/Br%20Gilbert/christology%20essay.docx#_ftnref30" name="_ftn30" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[30]</span></span></span></a> George H Tavard, “The Christology of the Mystics” <i>Theological Studies</i> 42:4 1981, 561</div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Bulgakov, Sergei. <i>Sophia The Wisdom of God: An Outline of Sophiology </i>New York; Lindisfarne Press, 1993.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Fossum, Jarl. “Jewish Christian Christology and Jewish Mysticism” <i>Vigiliae Christianae </i>( Leiden: Brill,1983),260-287<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Green, Arthur. “Shekhinah, the Virgin Mary, and the Song of Songs: Reflections on a Kabbalistic Symbol in its Historical Context “ <i>AJS Review </i>Vol.26:1 (April 2002), 1-52<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Heschel, Abraham Joshua. <i>Heavenly Torah: As Refracted through the Generations</i> New York; Continuum, 2007.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Just jnr, Arthur J. “Entering Holiness: Christology and Eucharist in Hebrews” <i>Concordia Theological Quarterly </i>Vol.69:1; (January 2005), 75f<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Just SJ, Felix. <i>The Gospel According to Matthew: Christology and Discipleship <</i>catholicresources.org/Bible/Matthew-Christology-Discipleship htm><o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Kincaid, Julian<i>. The Christology of Hebrews 8-10<biblicalstudies .org.uk=""><o:p></o:p></biblicalstudies></i></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Kornblatt, Judith Deutsch. <i>Divine Sophia: The Wisdom writings of Vladimir Solovyov </i>New York; Cornell University Press, 2009.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Longenecker, Richard Norman. <i>The Christology of Early Jewish Christianity </i>USA; SCM Press,1970.<o:p></o:p></span></div>
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McIntosh, Mark A. <i>“Christology From Within: Spirituality and the Incarnation in Hans Urs von Balthasar”</i> South Bend; Uni of Notre Dame Press, 1996.<span style="font-family: 'Times New Roman', serif; font-size: 12pt;"><o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Natan, Yoel. <i>The Jewish Trinity: When Rabbis believed in the Father, Son and Holy Spirit </i>USA; Aventine Press, 2003.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Neusner, Jacob and Akensen, Donald Harman <i>A Rabbi Talks with Jesus </i>Canada; McGills-Queens University Press, 2000.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">O’Collins SJ, Gerald. <i>Christology: A Biblical, Historical, and Systematic Study of Jesus Christ </i>(Oxford; Oxford Uni Press, 1995). <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Pope John Paul II translated by Michael Waldstein. <i>Man and Woman He created Them: A Theology of the Body </i>USA: Pauline Books, 2006.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Ratzinger, Cardinal Joseph. and von Balthasar, Hans Urs. <i>Mary The Church at the Source </i>San Francisco; Ignatius Press, 1997,51-52<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Schafer, Peter. <i>Mirror of His Beauty: Feminine Images of God from the Bible to the Early Kabbalah</i> New Jersey; Princeton University Press, 2002.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Schipflinger, Thomas. <i>Sophia-Maria; A Holistic Vision of Creation </i>Maine, USA; Samuel Weiser inc, 1998.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">George H Tavard, “The Christology of the Mystics” <i>Theological Studies</i> 42:4 1981, 561-587.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Tresmontant, Claude. <i>The Hebrew Christ: Language in the Age of the Gospels </i>USA:Franciscan Herald Press, 1989.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Wildman, Wesley J. “Basic Christological Distinctions” <i>Theology Today </i>Vol. 64 (2007), 285-304.<o:p></o:p></span></div>
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Apostles of Perpetual Adorationhttp://www.blogger.com/profile/00056776029260559524noreply@blogger.com0tag:blogger.com,1999:blog-4467535526253853305.post-33060060250146881232013-09-21T03:04:00.005-07:002013-09-21T10:19:56.882-07:00Incarnation, Eucharist and the Eschaton<br />
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">This essay will address the connection between eschatology and the Eucharist in the context of the Jewish ‘roots’ or origins of both Christian eschatology and the Eucharistic Mystery and how this manifests in the teaching of the Western and Eastern Churches. Lumen Gentium 11<a href="file:///F:/esch.%20essay.docx#_ftn1" name="_ftnref1" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[1]</span></span></span></a> and the Catechism of the Catholic Church 1324<a href="file:///F:/esch.%20essay.docx#_ftn2" name="_ftnref2" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[2]</span></span></span></a> teach that the source and summit of all Christian Life is the Eucharist. Thus the topic of eschatology and eschatological hope must be perceived through the prism of the Eucharistic Mystery. It will demonstrate that one cannot fully understand either the Eucharistic Mystery or the Christian eschatological hope without an understanding of the Jewish and Biblical roots. This understanding whether in the East or the West takes us into the Mystery of the Incarnation in Eternity.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> Vladimir Soloviev (1853-1900) the great Russian Orthodox philosopher and mystic proclaimed that it would be the Jews as a spiritual-ethnic identity that would bring about the reunion of the Western and Eastern Churches. This would be achieved through a deeper penetration of Jewish mysticism which Jews in both the Western Church and the Eastern Church would bring to the wider Church.<a href="file:///F:/esch.%20essay.docx#_ftn3" name="_ftnref3" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[3]</span></span></span></a> The Russian Orthodox priest and theologian Father Lev Gillet (1893-1980) in discussing the Jewish messianic hope and its importance for Christian faith states that the Russian Christians have maintained this eschatological dimension of Christian faith. He writes:<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"><span style="color: blue;"><b>“... for the Orthodox Church, the things that are to come have always been more important ...This has given to the Orthodox Church that other-worldly atmosphere and orientation...it has maintained...an eschatologic and often apocalyptic consciousness...”</b></span><a href="file:///F:/esch.%20essay.docx#_ftn4" name="_ftnref4" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[4]</span></span></span></a>.<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> Father Gillet draws on the teachings of the Hasidic (Chabad) Jewish scholar Paul Levertoff (1878-1954) who embraced Christianity and became an Anglican priest, led a Hebrew Anglican community in England, developed a Hassidic style Eucharistic Liturgy and was one of the expert translators of the Socino edition of the Zohar. Gillet writes:<o:p></o:p></span></div>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> <span style="color: blue;"><b>“...Levertoff gives the following expression to the inner desire of the Jewish mystics: “Everything is longing for that Messianic redemption, through which God’s immanence will be fully realised. We must enter deeply into this groaning of Creation, and listen with the ears of the spirit to the plaint of the imprisoned soul of Nature and its longing for redemption. For in the days of Messiah the inner nature of God will be revealed, and His light will permeate Man. And if Israel would only pray in the true spirit, the Messiah would reveal Himself in all his glory now”. The true Messianic relationship, the true coming of the Messiah, is to be taken possession of by Him. But this being taken possession of will be perfect only in the “beyond”. We believe in the end of the present world and in a new world. The world renewal, linked with the Messianic Parousia, must not remain in the background. We must not be shy of the last things. We should already throw our hearts on the other side, where sin and death will not be...”</b></span></span></blockquote>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">Gillet writes that this eschatological and apocalyptic thinking of the Eastern Church is found at the core of the great Russian Orthodox writers Khomiakov, Soloviev, Fedorov, Berdyaev and Bulgakov. He writes rather poetically of this eschatological dimension in Eastern orthodox thought.<o:p></o:p></span><br />
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> <span style="color: blue;"><b>“... The Messiah is still for us a rising sun above the horizon. He is not yet the sun at midday, the white brilliance which will pervade all. We should wait for the midday brightness with all the eschatological expectation of the primitive Church...”</b></span><a href="file:///F:/esch.%20essay.docx#_ftn5" name="_ftnref5" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[5]</span></span></span></a></span></blockquote>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> Gillet also sees the ideas of Martin Buber on ‘I and Thou’, which is also the name of Buber’s book on Jewish mysticism, as important in developing a Jewish Christian eschatological Messianic hope. Gillet sees these ideas of Buber as focused on God as the ‘wholly Other’ who encompasses all others but at the same time is ‘wholly Present’. He writes “I stand “before the face”.<a href="file:///F:/esch.%20essay.docx#_ftn6" name="_ftnref6" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[6]</span></span></span></a> This would seem to have some connection to the philosophy of Levinas on the concept of the “Other” and his Jewish concept of ‘face to face’(<i>panim l’panim</i>).<o:p></o:p></span><br />
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> John Panteleimon Manoussakis, reflecting his interpretation of the writings and teachings of John Zizioulas the Greek Orthodox Patriarch of Pergamon, connects the idea of the eschaton as not only future but ‘present’ or ‘now’ in the Eucharist. Manoussakis states that based on this eschatological ontology of which the Metropolitan writes that a <span style="color: blue;"><b>“new understanding of eschatology, has emerged, one that recognises in the Parousia not only the event that stands at the end of history...but also as that event that, grounded in the Eucharist, flows continuously from the ‘Eschata’ and permeates every moment in history.”</b></span><a href="file:///F:/esch.%20essay.docx#_ftn7" name="_ftnref7" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[7]</span></span></span></a> He outlines three important points in Christian eschatology. Firstly the Eschaton is not the end of history. Secondly the Eschaton is the Incarnation and thirdly that the Eschaton is the incarnation as it unfolds in history through the celebration of the Eucharist.<a href="file:///F:/esch.%20essay.docx#_ftn8" name="_ftnref8" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[8]</span></span></span></a> While these three points are very important in a deeper theological penetration and understanding of the richness of the Eucharistic Mystery, there are a number of ideas and understandings of these points that Manoussakis is inadequate. <o:p></o:p></span><br />
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> In regards to the first point he writes that one should not confuse the Eschaton with the ‘telos’ or ‘end’ itself and that the Eschaton is to be found on both sides of the end.<a href="file:///F:/esch.%20essay.docx#_ftn9" name="_ftnref9" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[9]</span></span></span></a> However ‘end’ is not a very good English translation for the Greek word ‘telos’. ‘Telos’ is used in the New Testament by St Paul. ‘Telos’ would be better rendered as “purpose” or “goal” and it may be linked with the mystical Hebrew concept of the “Teli” (Axis). The Jewish mystical book of the Bahir (106) states that the ‘Teli’ is “the likeness is He that is before the Blessed Holy One that is in all things.”<a href="file:///F:/esch.%20essay.docx#_ftn10" name="_ftnref10" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[10]</span></span></span></a> <o:p></o:p></span><br />
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> In a sense this 'telos' is the Divine Will present in all things. The ‘Teli’ is visualised in Mystical Judaism as an invisible spiral ladder or staircase similar to the spiral sidecurls of the religious Jew (which are called payot or taltalim in the Song of Songs). It is remarkably similar to the dna strand discovered by modern science. This Divine Will present in all things (which is a kind of spiritual dna) is seeking to reach its goal by releasing the glorious praise hidden in all things that are upheld by the hidden Divine Will or Light in all creation. This is why Paul states that the whole of Creation is groaning with desire for this fulfilment [telos] which will come with the revelation of the Sons of God. <o:p></o:p></span><br />
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> The second and third points of Manoussakis article - that the Eschaton is the Incarnation and that the Eschaton as Incarnation is present in the Eucharistic Mystery - are very important understandings. Hans Urs Von Balthasar (as Manoussakis points out) also makes this point and strengthens it by writing, </span><br />
<span style="font-family: Times, Times New Roman, serif; font-size: large;"><span style="color: blue;"><b>“... The Incarnation is the eschaton and as such, is unsurpassable.”</b></span><a href="file:///F:/esch.%20essay.docx#_ftn11" name="_ftnref11" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[11]</span></span></span></a> This safeguards the uniqueness of the Messiah Jesus in Christian eschatology with its focus on the Incarnated and Eucharistic Christ who is the Father’s final and definitive Word.<a href="file:///F:/esch.%20essay.docx#_ftn12" name="_ftnref12" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[12]</span></span></span></a><o:p></o:p></span><br />
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> Manoussakis states that Judaism like Islam has only one eschatological centre situated in the distant future.<a href="file:///F:/esch.%20essay.docx#_ftn13" name="_ftnref13" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[13]</span></span></span></a> However this is also incorrect as Judaism has the weekly Sabbath as a present taste of the Eschaton or World that is coming.<a href="file:///F:/esch.%20essay.docx#_ftn14" name="_ftnref14" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[14]</span></span></span></a> In Temple times Judaism also had a taste of this Eschaton in the Divine Presence in the Holy of Holies of the Jewish Temple. The Christian Eucharistic Liturgy is partly based on the table rituals of Judaism that have their source in the Sabbath and partly on the rituals of the Jewish Temple. <o:p></o:p></span><br />
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> Manoussakis has a limited understanding of the Mystery of Incarnation which is not just the event in time but its concept and reality in Eternity. He states that Christian eschatology is situated between two nodes- one the ‘already’ of the Incarnation and the ‘not-yet’ of the Parousia.<a href="file:///F:/esch.%20essay.docx#_ftn15" name="_ftnref15" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[15]</span></span></span></a> While there is some truth in this idea, it is not a dualistic model that is needed but a trinitarian one. The Incarnation was God’s first (reshit) thought outside of himself and thus the eschaton as Incarnational and Eucharistic Mystery was present in the beginning (beReshit) as a conceptual light. Manoussakis seems to neglect the insight of the Scriptures that Jesus is the first as well as the last.<a href="file:///F:/esch.%20essay.docx#_ftn16" name="_ftnref16" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[16]</span></span></span></a> The passage in Hebrews that speaks of the divine Son as God’s final word also speaks of his role in the Beginning of Creation. Hebrews 1:2-3 states : <b><span style="color: blue;">“...but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom also he made the universe. <sup> </sup>The Son is the radiance of God’s glory and the exact representation of his being, sustaining all things by his powerful word.”</span></b> Jesus is the Divine Messiah who was (in the Beginning), who is (the Incarnation and its prolongation in the Eucharist) and who will be (the eschaton of the Kingdom).<a href="file:///F:/esch.%20essay.docx#_ftn17" name="_ftnref17" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[17]</span></span></span></a> This in itself is linked to the Jewish liturgical phrase <span style="color: blue;"><b>“Adonai has reigned, Adonai reigns and Adonai will reign”.</b></span><a href="file:///F:/esch.%20essay.docx#_ftn18" name="_ftnref18" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[18]</span></span></span></a><o:p></o:p></span><br />
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> The study of Soloviev and his Jewish mystical sources would have helped complete this eschatological ontology without downgrading the protologic ontological approach and led to more moderation in Manoussakis conclusions. Soloviev in writing about his ‘cosmogonical process’ in three stages states: <o:p></o:p></span><br />
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> <span style="color: blue;"><b> "In God’s thought, the heaven and the earth, the higher and the lower world, were created together in one foundation, which is essential Wisdom- the absolute unity of all. The union of the heaven and the earth, established in the foundation (reshith), at the beginning of the creative work, must be actualised through the cosmogonic and historical process, which leads to the perfect realization of this unity in the Kingdom of God (malkouth)...”</b></span><a href="file:///F:/esch.%20essay.docx#_ftn19" name="_ftnref19" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[19]</span></span></span></a></span></blockquote>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">Soloviev understood this three stage process as connected to the Virgin Mary, Christ the Incarnated God Man and the Church as Bride, as three manifestations of Divine Wisdom which was in God’s thought from Eternity. This was manifested as the conceptual lights or potential which initiated the whole Creation (Cosmogonic and historical) process leading to the Eschaton or Kingdom of God.<a href="file:///F:/esch.%20essay.docx#_ftn20" name="_ftnref20" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[20]</span></span></span></a><o:p></o:p></span><br />
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> In recent years many Catholics of the West have also developed a more eschatological and apocalyptic consciousness through spiritual movements and Marian apparitions and manifestations as demonstrated in the Charismatic and Marian Movements. More recent Catholic theologians and Popes have also started to address the eschatological dimension of Christian faith. <o:p></o:p></span><br />
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> Cardinal Raymond Burke in his “Divine Love Made Flesh: The Holy Eucharist As the Sacrament of Charity ” discusses in one chapter the Eucharist and Eschatology. He writes: <o:p></o:p></span><br />
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> <b><span style="color: blue;">“The Holy Eucharist is the spiritual food of our earthly pilgrimage which reaches its completion in our passing from this life to the life which is to come. The Real Presence in the Most Blessed Sacrament permits us, already now, to share in the company of Christ, which we are destined to have with Him perfectly in Heaven.”</span></b><a href="file:///F:/esch.%20essay.docx#_ftn21" name="_ftnref21" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[21]</span></span></span></a></span></blockquote>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;">Cardinal Burke situates his study in the context of Pope Benedict XVI’s encyclical called <i>Sacramentum Caritatis</i>. Burke says that the Eucharist opens one to the deepest reality connected to our destiny in God. He says that this destiny will be fully realised on the Last Day at the return of Christ in glory. He reflects on Pope Benedict’s statement in <i>Sacramentum Caritatis</i>:<o:p></o:p></span><br />
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> <span style="color: blue;"><b>“Even though we remain ‘aliens and exiles’ in this world (I Peter 2:11), through faith we already share in the fullness of risen life. The Eucharistic Banquet, by disclosing its powerful eschatological dimension, comes to the aid of our freedom as we continue our journey.”</b></span><a href="file:///F:/esch.%20essay.docx#_ftn22" name="_ftnref22" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[22]</span></span></span></a></span></blockquote>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> Cardinal Burke disagrees with those that say ‘live as if there were no tomorrows’. When we participate in the Eucharist and pray in Adoration of the Sacrament then we experience the eternal tomorrow now.<a href="file:///F:/esch.%20essay.docx#_ftn23" name="_ftnref23" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[23]</span></span></span></a> Burke then discusses aspects of this from a Jewish perspective in regards to the Marriage Feast of the Lamb. He sees Israel’s desire to be one in unity and for creation to be restored to be also the deepest desire of all men and all creation too. Whenever the Eucharist is celebrated all men are gathered together in the love of the Messiah and they are offered to the Heavenly Father in expectation of the Messiah’s Parousia at the end of history.<a href="file:///F:/esch.%20essay.docx#_ftn24" name="_ftnref24" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[24]</span></span></span></a> He also stresses that the Jewish people always retain <span style="color: blue;"><b>“...the honour and dignity of being the first to be chosen by God as the messengers of His saving work through the coming of the Messiah...”.</b></span><a href="file:///F:/esch.%20essay.docx#_ftn25" name="_ftnref25" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[25]</span></span></span></a> He also speaks of the eschatological concern of the Church with our final destiny in the practice of praying for the dead and offering the Eucharistic Sacrifice for them. <a href="file:///F:/esch.%20essay.docx#_ftn26" name="_ftnref26" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[26]</span></span></span></a><o:p></o:p></span><br />
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> Father Dermot Lane an Irish Catholic priest in his article titled “The Eucharist as the Sacrament of the Eschaton” discusses the link between the Eucharist and the eschatological dimension. He perceives that the past, present and future are united in the Eucharist which reveals the unfolding of the “historical drama of Christian eschatology”. He states that the eschatological dimension or the eschaton is sacramentally present in the Eucharist.<a href="file:///F:/esch.%20essay.docx#_ftn27" name="_ftnref27" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[27]</span></span></span></a> He also sees that from an eschatological perspective the Eucharist is a counter-cultural sign to Secular Western Society. The Eucharist is not just a celebration of a past event but a celebration of the future.<a href="file:///F:/esch.%20essay.docx#_ftn28" name="_ftnref28" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[28]</span></span></span></a> He sees a new eschatological empowerment of the word anamnesis (memorial). He writes: <o:p></o:p></span><br />
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"><span style="color: blue;"><b>“Through the power of memory...the Eucharist stands out as that event which reactivates God’s saving deeds in the past within the present...If the memory of God within Judaism is about making the past active in the present and if human memory is about being faithful to the solidarity that exists between the past and present generations, then the celebration of the Eucharist can become that event which makes the eschatological work of Christ available in the present...”</b></span> <a href="file:///F:/esch.%20essay.docx#_ftn29" name="_ftnref29" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[29]</span></span></span></a><o:p></o:p></span><br />
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> The strength of Father Lane’s article is his emphasis on the Eucharist as the Sacrament of the Eschaton and the uniting in the Eucharistic celebration of the past, present and future. He also links this to a ethical praxis and the eschatological longing and time for justice and equality being brought into the present through the Eucharist. <o:p></o:p></span><br />
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> The Australian Catholic theologian Anthony Kelly has written an interesting book on Eschatology and Hope and he writes much of interest in regards to the Eucharist and eschatology. He encourages Catholics to develop, in accord with the teaching of St Irenaeus of Lyon, the concept of a Eucharistic ‘way of thinking’. He then applies this to eschatological Christian hope.<a href="file:///F:/esch.%20essay.docx#_ftn30" name="_ftnref30" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[30]</span></span></span></a> Kelly also emphasises the concept of Eucharistic imagining. His Eucharistic imagining flows into a more cosmic understanding of the Eucharist.<a href="file:///F:/esch.%20essay.docx#_ftn31" name="_ftnref31" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[31]</span></span></span></a> Using the Gospel of John he sees that the Word was in the Beginning and all was created through him. This Word then took flesh in the Incarnation. Kelly sees that the eschatological concern which he calls “horizon of hope” means that the Universe is ‘in Christ’. Thus Christ embodies the eschatological ultimate realities of life and the final transformation of the Cosmos.<a href="file:///F:/esch.%20essay.docx#_ftn32" name="_ftnref32" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[32]</span></span></span></a> While many of the ideas of Kelly have an unacknowledged Jewish messianic and eschatological source his work seems to lack in the area of understanding or even discussing this Jewish contribution which is at the heart of Christian eschatology and the Eucharist. <o:p></o:p></span><br />
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> A Catholic theologian who remedies this lack of Kelly is a convert from Protestantism to Catholicism, Brant Pitre, who has written much on the Jewish roots of the Eucharist. Some reviewers have criticised Pitre’s book on the Jewish roots of the Eucharist<a href="file:///F:/esch.%20essay.docx#_ftn33" name="_ftnref33" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[33]</span></span></span></a> as lacking an eschatological and apocalyptic element. However they are obviously unaware of his article entitled “Jesus, the Messianic Banquet, and the Kingdom of God” which deals with this in detail. He believes that Jesus’ teachings about the Messianic Banquet in the Kingdom of God, have been neglected by modern theologians. Pitre in his article seeks to correct this imbalance by situating Jesus’ teaching about this in its Jewish, eschatological and Eucharistic context. He writes:<o:p></o:p></span><br />
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> <b><span style="color: blue;">“...when Jesus’ words and deeds are interpreted in their ancient Jewish context, they reveal several important but sometimes overlooked facets of the Kingdom Jesus expected...Jesus not only saw the Kingdom as an eschatological reality. He also saw it as a messianic kingdom, an international kingdom and a heavenly kingdom... Moreover, when Jesus’ teachings about the banquet are juxtaposed with his words and deeds in the Upper Room, together they suggest that Jesus himself saw himself and his disciples as participating in the heavenly kingdom and anticipating the eschatological kingdom precisely by means of the liturgy of the Last Supper...”</span></b><a href="file:///F:/esch.%20essay.docx#_ftn34" name="_ftnref34" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[34]</span></span></span></a></span></blockquote>
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> In this short essay it is impossible to do justice to the in-depth discussion by Pitre of the Jewish context of the eschatological and Messianic Banquet. After situating this in its rich Jewish context he affirms that this Jewish Messianic Banquet is connected to the Eucharist. He then discusses in detail how Jesus’ teaching and the Eucharist are a prophetic sign of the Messianic Banquet of the coming kingdom. His discussion of the banquet mentioned in Exodus 24, which begins with Moses inaugurating the covenant with Sacrifices and then ascends to a Heavenly Banquet on Mt Sinai, is fascinating. Pitre then connects this to the sacrificial and meal aspects of the Eucharist. While most scholars of the Eucharist noted that Jesus’ expression “blood of the covenant’ is referencing Exodus 24, Pitre states that they fail to note the full context of this phrase <b><span style="color: blue;">“is the liturgical prelude to a heavenly banquet”.</span></b> While Pitre has done much wonderful work on the Jewish dimension he is limited because he does not come from a lived experience of Judaism and a deeper Jewish mystical understanding of the Biblical text which would enrich this study of the close connection between the Incarnation, the Eucharist and the Eschaton. This is the strength of Soloviev’s understanding in that he draws from this fuller Jewish understanding even though he is not a Jew himself.<a href="file:///F:/esch.%20essay.docx#_ftn35" name="_ftnref35" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[35]</span></span></span></a><o:p></o:p></span><br />
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> Another Australian theologian who has been influenced by Anthony Kelly is Glenn Morrison a Catholic of Jewish background. He is making a unique contribution to Christian theology by his connecting the ideas of Von Balthasar with those of Emmanuel Levinas a modern Jewish philosopher. In his article “Renewing Christian Theology with Levinas” he firstly examines Von Balthasar’s “theology of the eucharist and of eschatological existence”. Morrison while appreciating the rich contribution of von Balthasar to Christian theology points out the weakness in von Balthasar’s approach which becomes a form of supercessionism and ultimately leads to a pitting of Judaism against Christianity rather than an encounter that enriches both as perceived by Levinas.<a href="file:///F:/esch.%20essay.docx#_ftn36" name="_ftnref36" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[36]</span></span></span></a> <o:p></o:p></span><br />
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> Levinas’ emphasis on ‘face to face’ encounter and altruism<a href="file:///F:/esch.%20essay.docx#_ftn37" name="_ftnref37" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[37]</span></span></span></a> towards the ‘Other’ is a return to a Biblical and Jewish understanding as primary and a moving away from Greek and modern philosophical thought with its primacy on an intellectual knowledge of ‘being’ and the ‘systems of being’, which can become dehumanising and impersonal. Levinas’ thought is not just Jewish in an archaeological manner but everything is perceived through the prism of the great modern Jewish experience of evil in the form of a depersonalised and totalitarian system of destruction called the Shoah (Holocaust) unleashed by Hitler and the Nazis. <o:p></o:p></span><br />
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> Morrison states that the thought and vocabulary of Levinas can be a ‘valuable resource’ for revitalising Christian theology. Morrison then uses the thought of Levinas as a resource for his understanding of a ‘Trinitarian praxis’ of ethical transcendence, eschatology and eucharistic life.<a href="file:///F:/esch.%20essay.docx#_ftn38" name="_ftnref38" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="line-height: 20px;">[38]</span></span></span></a> Levinas and Morrison are an antidote to the self centred philosophy of Objectivism proposed by Ayn Rand (1905-1982) (a fellow Jew but from a secular background) which has and is infecting many Catholics in the USA and elsewhere disguised under the name of libertarianism.<o:p></o:p></span><br />
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> The idea of ethical transcendence in the thought of Levinas and Morrison have its source in the opening chapter of Genesis (Bereshit) in which the concept of ‘face to face’ encounter is first alluded to and linked to “it was very good”. This primordial and immemorial encounter of the face upon the deep (the Messiah in Eternity) encountering the face upon the waters (the celestial Mother) is revealed as a conceptual light (“and there was light”) coming from its source in the Infinite light. For Christian theology this is the mystery of the Incarnation in Eternity. This was also understood by Soloviev and some of the Franciscan scholars who drew on the Biblical and Jewish sources. Morrison unknowingly mirrors the Trinitarian understandings of the Eastern philosopher Soloviev while himself drawing from Western and Jewish philosophy and theology for his understanding of ‘Trinitarian praxis’.<o:p></o:p></span><br />
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<span style="font-family: Times, Times New Roman, serif; font-size: large;"> An examination of eschatology and its connection with the Eucharistic Mystery using the Jewish roots to understand the development of these ideas in both the Eastern and Western Churches leads one to the Mystery of the Incarnation in Eternity. A further examination of these resources will open an exciting era in theological and philosophical reflection and ‘Eucharistic imaginings’. Rather than pitting one theologian against the other, or indeed Judaism and Christianity against one another, in a combatant manner, we can encounter each theologian and faith tradition and ‘behold’ the good (hinei mah tov) of each one in the ever upward journey to the Kingdom as brothers and sisters metaphorically embracing one another in the messianic (eschatological), mystical (incarnational) and Eucharistic (face to face encounter in the present or now) unity. In one sense, this ‘Trinitarian praxis’ is also ‘Trinitarian gift’ to ‘Others’. The messianic and eschatological is the gift of the Holy Spirit to the Father and the Son for others, the mystical and incarnational is the gift of the Father of his Son in the Holy Spirit for others, and the Eucharist is the gift of the Son of himself through the power of the Holy Spirit for the glory of the Father for others. These ‘Others’ in the fullness of time will be divinised (become God or Other like) as a part of the fullness of God’s kingdom of love.<o:p></o:p></span></div>
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<a href="file:///F:/esch.%20essay.docx#_ftnref1" name="_ftn1" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[1]</span></span></span></a> Flannery, Austin (ed) <i>Vatican Council II: The Conciliar and Post Conciliar Documents </i>Philippines: Daughters of St Paul, 1984.</div>
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<a href="file:///F:/esch.%20essay.docx#_ftnref2" name="_ftn2" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[2]</span></span></span></a> <i>The Catechism of the Catholic Church. </i>Fiji: <i>CEPAC,1994.<o:p></o:p></i></div>
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<a href="file:///F:/esch.%20essay.docx#_ftnref3" name="_ftn3" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[3]</span></span></span></a> Judith Deutsch Kornblatt, <i>Doubly Chosen: Jewish Identity, the Soviet Intelligentsia and the Russian Orthodox Church</i> USA: Uni.of Wiscousin,2004.</div>
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<a href="file:///F:/esch.%20essay.docx#_ftnref4" name="_ftn4" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[4]</span></span></span></a> Lev Gillet, <i>Communion in the Messiah: Studies in the Relationship between Judaism and Christianity</i> (Cambridge: James Clarke & Co., 1942),107.</div>
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<a href="file:///F:/esch.%20essay.docx#_ftnref5" name="_ftn5" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[5]</span></span></span></a> ibid, 115.</div>
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<a href="file:///F:/esch.%20essay.docx#_ftnref6" name="_ftn6" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[6]</span></span></span></a> ibid, 117.</div>
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<a href="file:///F:/esch.%20essay.docx#_ftnref7" name="_ftn7" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[7]</span></span></span></a> John Panteleimon Manoussakis, “The Anarchic Principle of Christian Eschatology in the Eucharistic Tradition of the Eastern Church” in <i>Harvard Theological Review </i>Volume 100<i> , </i>Issue 1 (January 2007), 29.</div>
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<a href="file:///F:/esch.%20essay.docx#_ftnref8" name="_ftn8" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[8]</span></span></span></a> ibid, 33.</div>
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<a href="file:///F:/esch.%20essay.docx#_ftnref9" name="_ftn9" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[9]</span></span></span></a> ibid, 33-34</div>
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<a href="file:///F:/esch.%20essay.docx#_ftnref10" name="_ftn10" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[10]</span></span></span></a> Rabbi Aryeh Kaplan, <i>The Bahir </i>(Boston:Weiser Books, 1979), 40.</div>
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<a href="file:///F:/esch.%20essay.docx#_ftnref11" name="_ftn11" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[11]</span></span></span></a> John Panteleimon Manoussakis, “The Anarchic Principle of Christian Eschatology in the Eucharistic Tradition of the Eastern Church”, 35.</div>
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<a href="file:///F:/esch.%20essay.docx#_ftnref12" name="_ftn12" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[12]</span></span></span></a> Hebrews 1:2.</div>
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<a href="file:///F:/esch.%20essay.docx#_ftnref13" name="_ftn13" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[13]</span></span></span></a> John Panteleimon Manoussakis, “The Anarchic Principle of Christian Eschatology in the Eucharistic Tradition of the Eastern Church”, 34.</div>
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<a href="file:///F:/esch.%20essay.docx#_ftnref14" name="_ftn14" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[14]</span></span></span></a> On the Jewish Sabbath the Shekhinah as Sabbath Bride and Queen arrives from Eternity to give every Jew a taste of that eschatological world that is coming.</div>
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<a href="file:///F:/esch.%20essay.docx#_ftnref15" name="_ftn15" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[15]</span></span></span></a> John Panteleimon Manoussakis, “The Anarchic Principle of Christian Eschatology in the Eucharistic Tradition of the Eastern Church”, 34.</div>
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<a href="file:///F:/esch.%20essay.docx#_ftnref16" name="_ftn16" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[16]</span></span></span></a> Apocalypse 1:17-18.</div>
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<a href="file:///F:/esch.%20essay.docx#_ftnref17" name="_ftn17" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[17]</span></span></span></a> Apocalypse 1: 4.</div>
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<a href="file:///F:/esch.%20essay.docx#_ftnref18" name="_ftn18" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[18]</span></span></span></a> Nosson Sherman (ed). <i>The Complete Artscroll Siddur </i>New York: Mesorah Publications, 1985.</div>
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<a href="file:///F:/esch.%20essay.docx#_ftnref19" name="_ftn19" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[19]</span></span></span></a> Kornblatt, Judith Deutsch. <i>Divine Sophia: The Wisdom writings of Vladimir Solovyov (</i>New York; Cornell University Press, 2009) 204.</div>
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<a href="file:///F:/esch.%20essay.docx#_ftnref20" name="_ftn20" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[20]</span></span></span></a> ibid, 209.</div>
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<a href="file:///F:/esch.%20essay.docx#_ftnref21" name="_ftn21" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[21]</span></span></span></a> Cardinal Raymond Burke, <i>Divine Love Made Flesh: The Holy Eucharist as the Sacrament of Charity </i>(Catholic Action for Faith and Family, San Diego, 2012),105.</div>
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<a href="file:///F:/esch.%20essay.docx#_ftnref22" name="_ftn22" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[22]</span></span></span></a> Sacramentum Caritatis quote in Cardinal Raymond Burke, <i>Divine Love Made Flesh, </i>105.</div>
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<a href="file:///F:/esch.%20essay.docx#_ftnref23" name="_ftn23" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[23]</span></span></span></a> Cardinal Raymond Burke, <i>Divine Love Made Flesh: The Holy Eucharist as the Sacrament of Charity, </i>106.</div>
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<a href="file:///F:/esch.%20essay.docx#_ftnref24" name="_ftn24" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[24]</span></span></span></a> ibid, 107.</div>
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<a href="file:///F:/esch.%20essay.docx#_ftnref25" name="_ftn25" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[25]</span></span></span></a> ibid.</div>
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<a href="file:///F:/esch.%20essay.docx#_ftnref26" name="_ftn26" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[26]</span></span></span></a> ibid.</div>
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<a href="file:///F:/esch.%20essay.docx#_ftnref27" name="_ftn27" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[27]</span></span></span></a> Dermot A Lane, “The Eucharist as Sacrament of the Eschaton” <i>The Furrow </i>Vol. 47, No. 9 (September 1996), 467.</div>
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<a href="file:///F:/esch.%20essay.docx#_ftnref28" name="_ftn28" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[28]</span></span></span></a> ibid, 467.</div>
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<a href="file:///F:/esch.%20essay.docx#_ftnref29" name="_ftn29" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[29]</span></span></span></a> ibid, 468.</div>
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<a href="file:///F:/esch.%20essay.docx#_ftnref30" name="_ftn30" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[30]</span></span></span></a> Anthony Kelly, <i>Eschatology and Hope </i>(Orbis Books ; Maryknoll, New York, 2006), 182.</div>
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<a href="file:///F:/esch.%20essay.docx#_ftnref31" name="_ftn31" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[31]</span></span></span></a> ibid, 187.</div>
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<a href="file:///F:/esch.%20essay.docx#_ftnref32" name="_ftn32" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[32]</span></span></span></a> Ibid, 189.</div>
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<a href="file:///F:/esch.%20essay.docx#_ftnref33" name="_ftn33" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[33]</span></span></span></a> Brant Pitre, <i>Jesus and Jewish Roots of the Eucharist: Unlocking the Secrets of the Last Supper </i>USA: Doubleday, 2011.</div>
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<a href="file:///F:/esch.%20essay.docx#_ftnref34" name="_ftn34" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[34]</span></span></span></a> Brant Pitre, “Jesus, the Messianic Banquet and the Kingdom of God”<i> </i>in<i> Letters and Spirit </i> Volume 5 (2009), 143.</div>
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<a href="file:///F:/esch.%20essay.docx#_ftnref35" name="_ftn35" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[35]</span></span></span></a> However it is possible that his maternal Ukrainian-Polish ancestors were Frankist Jews (Jews who had become Catholics).</div>
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<a href="file:///F:/esch.%20essay.docx#_ftnref36" name="_ftn36" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[36]</span></span></span></a> Glenn Morrison, “Renewing Christian Theology with Levinas” Editor Roger Burggraeve <i>The Awakening to the Other: A Provactive Dialogue with Emmanuel Levinas</i> (MA: Peeters-Leuven- Dudley, 2008), 141-2.</div>
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<a href="file:///F:/esch.%20essay.docx#_ftnref37" name="_ftn37" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[37]</span></span></span></a> Called ‘Alterity’ by Levinas and Morrison</div>
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<a href="file:///F:/esch.%20essay.docx#_ftnref38" name="_ftn38" style="color: purple; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 14px;">[38]</span></span></span></a> Glenn Morrison, “Renewing Christian Theology with Levinas” Editor Roger Burggraeve <i>The Awakening to the Other: A Provactive Dialogue with Emmanuel Levinas</i>, 143.</div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Burke, Raymond Leo ( Cardinal). <i> Divine Love Made Flesh: The Holy Eucharist as the Sacrament of Charity </i>Catholic Action for Faith and Family, San Diego, 2012.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Flannery, Austin (ed) <i>Vatican Council II: The Conciliar and Post Conciliar Documents </i>Philippines: Daughters of St Paul,1984.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Gillet, Lev. <i>Communion in the Messiah: Studies in the Relationship between Judaism and Christianity</i> Cambridge: James Clarke & Co., 1942.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Kaplan, Aryeh (Rabbi) <i>The Bahir </i> Boston:Weiser Books, 1979.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Kelly, Anthony. <i>Eschatology and Hope </i>Orbis Books ; Maryknoll, New York, 2006.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Kornblatt, Judith Deutsch. <i>Divine Sophia: The Wisdom writings of Vladimir Solovyov </i>New York; Cornell University Press, 2009.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Kornblatt, Judith Deutsch. <i>Doubly Chosen: Jewish Identity, the Soviet Intelligentsia and the Russian Orthodox Church</i> USA: Uni.of Wiscousin, 2004.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Lane, Dermot A. “The Eucharist as Sacrament of the Eschaton” <i>The Furrow </i>Vol. 47, No. 9 (September 1996), 467<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Manoussakis, John Panteleimon. “The Anarchic Principle of Christian Eschatology in the Eucharistic Tradition of the Eastern Church” <i>Harvard Theological Review </i>Volume 100<i> , </i>Issue 1 (January 2007).<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Morrison, Glenn. “Renewing Christian Theology with Levinas” Editor Roger Burggraeve <i>The Awakening to the Other: A Provactive Dialogue with Emmanuel Levinas</i> (MA: Peeters-Leuven- Dudley, 2008)<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Pitre, Brant. <i>Jesus and Jewish Roots of the Eucharist: Unlocking the Secrets of the Last Supper </i>USA: Doubleday, 2011.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Pitre, Brant.<i> </i>“Jesus, the Messianic Banquet and the Kingdom of God”<i> Letters and Spirit </i>Volume 5, 2009.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Sherman, Nosson (ed). <i>The Complete Artscroll Siddur </i>New York: Mesorah Publications, 1985.<o:p></o:p></span></div>
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