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talonabraxas · 6 months ago

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The Kerubim, “The Strong Ones”

An “Angel” (Greek angelos or “messenger”) is considered to be a heavenly spirit, a messenger or intermediary between God or the gods and humankind. All religions possess one inherent commonality–the relationship of human beings with the Spiritual realm. In ancient Greek religion, Judaism, Christianity, and Islam, this relationship is thought to involve angels–divine messengers sent to humans to instruct, inform or command. An angel can function also as a protective guardian, as a heavenly warrior, and even as a cosmic power. Moreover, the line between a good angel and a bad angel, or demon, is sometimes unclear.

Therefore, angels can be broadly described as personified powers meditating between the Divine and the human. Even in its devotion to monotheism, ancient Israel was able to embrace the image of a council of gods by turning all of them into angels that serve the One God. This acceptance of a belief in angels was a development made relatively easy because lesser gods and angels could be referred to as “sons of God.” Later development in both Judaism and Christianity shows a remarkable growth of angelic folklore as a result of continuing this ancient practice of absorbing the gods of polytheistic religions by turning them into angels.

After the period of Israel’s Babylonian exile (597-538 BCE), Jewish thought about angels was considerably altered and enriched. Drawing on Mesopotamian art, artists and writers began to provide wings, even for the anthropomorphic angels, and an interest developed in angels’ garments, names, and relative ranks. In addition to the Mesopotamian influence, the Persian dualistic tradition of Zoroastrianism added another dimension to the Jewish conception of angels by positing hostile and destructive angels who are rebellious against God. The Jewish Qumran sect, or Essenes, saw the world as a battleground, the scene of the struggle between the Spirit of Truth and the Spirit of Wickedness, the latter an angelic power opposed to God called Belial or more commonly, the “Devil.”

In Judaic Angelology, there are nine classes of Angels: the Seraphim, Kerubim, Thrones, Dominations, Powers, Virtues, Principalities, Archangels and Angels. According to Henry Cornelius Agrippa, in his Three Books of Occult Philosophy, aspects of the Elements can be attributed to the natures of these orders of Angels as follows: Fire to the Seraphim, Authorities and Powers; Water to Thrones and Archangels, Air to the Dominations and Principalities, and Earth to the Kerubim. Placed in superior hierarchy are the supercelestial angels, who, mediating the pattern of Divine Will, are: the Thrones as the Wisdom of God; the Seraphim as the Goodness of God, and the Kerubim as the Essence and Form of God. As stated by Agrippa, from the Angelic Orders humankind is strengthened with extraordinary attributes.

“From the Angels, Mankind perceives messages of Divine Will and a clearer comprehension of the Mind of God. From the Archangels, humanity obtains rulership over beasts of the field, fish of the sea and fowl of the air.”

From the Principalities, all things are overcome, engendering a comprehension of the ascendancy of all things, and drawing spiritual power to oneself by a secret and divine force. From the Virtues come the power and strength against enemies of Truth. From the Powers, the ability to conquer these enemies within ourselves. From the Dominations, subjugation of these adversaries. From the Thrones we are woven together and collected into ourselves with remembrance fixed on Eternal Visions. From the Seraphim we acquire the perfect flame of Love, and from the Kerubim comesthe light of mind, the power of wisdom, and the exalted images by which we contemplate the Divine.

As stated in Three Books of Occult Philosophy, the Hebrew theologians numbered and called these orders as follows: in the supreme province, are the Chayoth ha Qodesh, or Creatures of Sanctity, to which EHEIEH gave the gift of life. In the second place are the Auphanim, Forms or Wheels, whereby YHVH differentiated the chaos. In the third place are the Aralim, great, strong and mighty angels, by which YHVH joined with Heh (HHYVH) to provide form to the liquid matter. In the fourth place are the Chasmalim by which AL framed the image of bodies. In the fifth order are the Seraphim by which ELOHIM GIBOR drew forth the elements. The sixth are the Malachim which ELOAH produced metals. In the seventh sphere are the Elohim or Gods, by which YHVH TZABAOTH produced vegetation. In the eighth reside the Beni Elohim, Sons of Gods, by which ELOHIM TZABAOTH produced animals. The ninth and lowest sphere contains the Kerubim by which SHADDI EL CHAI created Mankind.

The above has been a short introduction into the realm of Angels. The subject of the Kerubim alone could involve voluminous amounts of information as there are many different classes and functions of the Kerubim–they are not simply limited to the Sephirah of Yesod. The Elements have their analogies at every level, and these attributions can be applied to every Sephirah, but particularly the central Sephiroth on the Middle Pillar. The Kerubic forces of Kether descend the central Column from Kether to Malkuth. This is indicated by the Kerubic signs about the corners of the Tarot Trump XXI, The Universe. Malkuth is the sphere of the Elements and Yesod is its foundation, which, being on the Second Plane, is the sphere of contact with Natural Forces. Tiphareth is the Sephirah from which the Elements are controlled, the Sephirah of the Elemental Kings (Elementals which have begun to respond to Spiritual vibrations).

The Seraphim (derived from the word “Seraph” meaning “burn”) are another class of angels considered to be an upper octave of the Kerubim. Their function is to burn false doctrine and convert man back to righteousness. It is said that they pass on information drawn from the Neschamah during sleep, to the Creator in Atziluth, for the Seraphim are the Holy of Holies, or the Highest Heaven in Briah.

The focus of this paper, however, covers only those Kerubim which include Gabriel, the Angelic Choir of the Kerubim of Yesod, the Archangels of the Elements, and the Right and Left-Hand Kerubs, Metatron and Sandalphon.

Gabriel

Gabriel’s name comes from the same Hebrew root as Geburah (GBR) indicating a relationship between the 5th and 9th Sephiroth. Gabriel serves a triple function, Annunciator, Guardian and Guide. Gabriel is the divine messenger who relays information between the Divine and humanity and bestows the gifts of vision, hearing and psychic abilities as well as the powers of life, procreation and equilibration. This angel is referred to as Gabriel Yesodel (Archangel of Yesod) and as Gabriel Kerubiel (leader of the Kerubim).

As an angel of high eminence in Jewish, Christian and Muslim tradition, Gabriel is one of the four most often noted in Judaism and Christianity, the others being Michael, Raphael and Uriel. Gabriel is the heavenly messenger who appears in order to reveal God’s will. In the Old Testament, Gabriel interprets the prophet’s vision of the ram and the he-goat (Daniel 8:15-26) and explains the prediction of the 70 weeks of years (490 years) for the duration of the exile from Jerusalem (Daniel 9:21-27). In the New Testament, Gabriel announces to Zacharias the birth of his son, John, who is destined to become known as John the Baptist (Luke 1:11-20), and in Luke 1:26-31 reveals to Mary that she is to be the mother of Christ. Among Muslims, Gabriel is believed to be the spirit who revealed the secret writings to the Prophet Mohammed. As the Annunciator, Gabriel is most likely to speak to us through dreams.

Gabriel means “Strong one of God” or “Strength of God.” As seen by the position of Yesod on the Tree of the human psyche, the name is not without reason. From the position on the central Pillar of Consciousness on the Tree, Gabriel is the firm and stable foundation of the Spirit. As Yesod in the World of Briah, it is the ego consciousness of Briah, and the Sephirah occupied by Gabriel is a crucial one. It is the last stage before the aspirant reaches the Kether of incarnation, or the Tiphareth of Briah, for beyond lies the threshold between Raphael in Hod and Haniel in Netzach. At this point, he is still Man but may be referred to as “Hero of God” under the guidance of Gabriel. To pass, the initiate must rise up the Tzedek Path of Righteousness where the shadow side of the personality is destroyed, and all remnants of being as a separate entity are dissolved. Only then can one attain Tiphareth in Briah and come under the direct influence of Archangel Michael, or “One Who Is Like Unto God.”

The Kerubim

The Kerubim can be conceived of as a reflection of the Four Holy Living Creatures of Kether, the powers of the Eternal Elements. The duty of the Chayoth ha-Qodesh is to formulate the primary pattern upon which the rest of existence is built. These Kerubic forces descend the Middle Pillar to Yesod where the Kerubim, as the structural powers of the Universe, support this existence. Therefore, the Kerubim are the formative powers of the Elements stationed in the sphere of Yesod, the etheric substructure that supports the physical universe. As these etheric powers, the Kerubim are the formative forces of the world and humankind. As Angels of Lunar Yesod, the Kerubim also have an association with time, the four Kerubic points in the year which are the Hermetic Qabalah’s cross quarter days. Their name means “the Strong Ones” which is derived from the Akkadian word Karibu which means “one who prays” or “one who intercedes.”

The work of the Kerubim is to influence communication between the inner and outer worlds by serving as Guardians, Heralds, Equilibrators and Guides. They work on the building of knowledge and the harnessing of force in etheric or Yesodic methods. One of these methods is the use of symbols relating to Yesodic perception within the depths of the unconscious mind. With the progression of time, these symbols become less ritualistic and more psychic, becoming tools in the hands of the aspirant. These images are the contents of the Treasure House of Images, and the forces behind these images are the Angels of Yesod.

The Tetradic Kerubim are the animated powers of YHVH working through the fixed signs of the Zodiac. As given in Exodus 25:18-19 and 37:9, their shapes represent the aspects of the four dynamics of the Elements. These energies are not the Elements themselves, but rather are placed between the Angels and the Elements in hierarchy. One of the functions of the Kerubim is to take these energies and set them into motion and as such,, this Choir of Angels has a direct affect on the Earth and Man. As presidents of the Elemental Forces, these Four Kerubim are each assigned one of the letters of the Divine Name YHVH, and they operate in and through the four astral Elements in Yesod before these Elements are formulated in the physical world of Malkuth.

This Tetrad serves as Equilibrators by creating a stable nucleus from which the physical world comes forth into being. These four Vice-Gerants of the Elements, under the Presidency of Spirit (Gabriel), are synthesized in the formula of YHSHVH. Yod, Lion, Nequaquam Vacuum, Nowhere a Void; He, Eagle, Libertas Evangelii, Liberty of the Gospel; Vau, Man, Dei Intacta Gloria, Unsullied Glory of God; and Heh (f), Ox, Legis Jugum, Yoke of the law; and in the midst of the four letters is Shin, the letter of Spirit, which, formed from the Tetragrammaton, gives the Divine name of Yeheshua, The Pentagram represents the concentrated force of the Spirit and the four Elements governed by the five letters of the Name of the Restorer, YHSHVH and is not only attributed to the planet Mars, but also shows the Kerubim and the Wheel of Spirit. The Kerubim of Ezekiel have four faces, those of the Lion, the Bull, the Man and the Eagle, alternating with each other by rotation. Beside them was the symbolic form of the Spirit, symbolized by the wheel. As suggested by the two wings that covered their bodies and the two wings that stretched upwards to each other, the synthesis of the Kerubim is found in the revolving Cross, in the Pentagram, and in the idea Spirit dominating the four Elements.

The Kerubim are winged celestial beings which, unlike most conceptions of angels as anthropomorphic, are zoomorphic. On the 32nd Path between Malkuth and Yesod, the Zelator encounters these Four Kerubim who perform elemental purifications which aid in the alchemical transformation of the aspirant. In this ritual, the aspirant learns that the Elemental Spirits are invoked through the power and governance of the Kerubim and their Zodiacal symbols. They are given Hebrew names but their appearance is primarily Egyptian:

Adam (Hebrew for Man), Kerub of Air, stationed in the East, human-headed Aquarius. “The Priest with the Mask of Osiris spake and said, ‘Thou canst not pass the Gate of the Eastern Heaven unless thou canst tell me my name’.” of which is replied “Thou art NUT, Goddess of the Firmament of Air. Thou art HORMAKU, Lord of the Eastern Sun.”

Aryeh (Hebrew for Lion), Kerub of Fire, stationed in the South, Lion-headed Leo. “The Priest with the mask of the Lion spake and said, ‘Thou canst not pass the Gate of the Southern Heaven unless thou canst tell me my name’.” Of which is replied, “Thou art MAU the Lion, Very Powerful Lord of Fire. Thou art RA, the Sun in his strength.”

Nesher (Hebrew meaning Eagle), Kerub of Water, stationed in the West, Eagle-headed Scorpio. “The Priest with the mask of the Eagle spake and said, “Thou canst not pass the Gate of the Western Heaven unless thou canst tell me my name’.” of which is replied “HEKA, Mistress of HESUR, Ruler of Water, is Thy name. Thou art TOUM, the Setting Sun.”

Shor (Hebrew meaning Bull), Kerub of Earth, stationed in the North, Bull-headed Taurus. “The Priest with the mask of the Ox spake and said ‘Thou canst not pass the Gate of the Northern Heaven unless thou canst tell me my name’.” of which is responded, “SATEM, in the abode of SHU, the Bull of Earth, is Thy name. Thou art KEPHRA, the Sun at Night.”

The arrangement of the Theoricus Hall of only four officers suggests the conciliatory Element of Air reconciling the opposing energies within the Hall, resulting in a perfect balance of forces. The number four is associated with Chesed, the first Sephirah to manifest below the Abyss, but it also refers to Yesod as the firm foundation within which the Four Elements are given etheric form which then later materialize in Malkuth during the course of the Lightning Flash.

In the Theoricus Ritual, as the Hierophant addresses the candidate on the meaning of the Cross within the Triangle, it is stated that the Cross, placed upon the Altar at the base of the Tree of Life, refers to the Four Rivers of Paradise. It is Gabriel who rules the “Living Water streams that well from out the Highest Throne.” “…And he showed me a pure river of the water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.” (Revelations 22:1). These Rivers are referred to in Genesis 2:10-14: “And a River, Nahar, went forth out of Eden to water the Garden, and from thence it was parted and come into four heads. And the name of the First River is Pison, it is that which compasseth the whole land of Havilah, where there is gold. And the gold of that land is good. There is Bdellium and the Onyx stone. [–Leo.] And the name of the Second River is Gihom, the same as that which compasseth the whole land of Ethiopia. [–Scorpio.] And the Name of the Third River is Hiddekel, that is it which goeth forth to the East of Assyria. [–Aquarius.] And the Fourth River is Euphrates. [–Taurus.]” This indicates the Presidency of Spirit (Gabriel) over the four Elements.

In the Zelator Ritual the aspirant is told. “And Tetragrammaton placed Kerubim at the East of the Garden of Eden and a Flaming Sword which turned every way to keep the Path of the Tree of Life, for He has created Nature that Man, being cast out of Eden, may not fall into the Void. He has bound Man with the Stars, as with a chain. He allures him with scattered fragments of the Divine Body in bird and beast and flower, and He laments over him in the Wind and the Sea and in the Birds. When the times are ended, He will call the Kerubim from the East of the Garden, and all shall be consumed and become Infinite and Holy.” …. “This drawing of the Flaming Sword of the Kerubim is a representation of the Guardians of the Gates of Eden.

As the Qabalah teaches, the everlasting abode of the Higher Self is in the Eden of Paradise, the supernal sanctuary which is forever guarded from chaos by the Flaming Sword of the Kerubim whirling across borders of the Abyss. After the descent from Grace, the Kerubim were stationed at the Abyss to separate the Supernals from the effects of the Fall.

The Four Kerubim, through their assignation to the four Archangels, are Four of the Seven in the Presence of the Lord. This description of the Kerubim is from John’s vision (Revelations 4:7-8): “And the first beast was like a lion, and the second beast like a calf and the third beast had a face as a man, and the fourth beast was like a flying eagle. And the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night saying, ‘Holy, Holy, Holy, Lord God Almighty, which was, is and is to come.’ ” Here, the Kerubim are seen as single-headed but having six wings, thus uniting the powers of the number seven (the Planets) with the number four (the Elements).

The Invisible Stations of the Hall of the Golden Dawn

The Stations of the Man, the Lion, the Bull and the Eagle are the Four Cardinal Points without the Hall and these are the invisible Guardians of the boundaries of the Temple. They are placed according to the Four Winds and are stationed beyond the thrones of Hierophant, Dadouchos, Hiereus and Stolistes.

The Kerub of Air, behind the throne of Hierophant, is the power of the Goddess Hathor who unites the powers of Isis and Nephthys. The sign of Aquarius, the zodiacal sign of Air, is the Water-Bearer, the container of Rain. The Egyptian name for the Sign of Aquarius is Phritithi.

The Kerub of Fire, face and form of a lion, with large, flapping wings, is behind the throne of Dadouchos, and is the power of the Goddess Tharpesh or Tharpheshest. The action of the Lion Kerub is through the Flaming Fire of Leo with the Egyptian name of Labo-Ae.

The Kerub of Water, which has the face and form of a great Eagle with large, glinting wings, is behind the throne of Hiereus. It is the power of the God Thoomoo, and his operation is through the Sign of Scorpio, which is called in Egyptian Szlae-Ee (in Egyptological works the name of this god is Tum or Tmu).

The Kerub of Earth has the face and form of a Bull with heavy, dark wings and is situated behind the throne of the Stolistes. It is the power of the God, Ahaphshi, operating by the Sign of Taurus and its Egyptian name is Ta-Aur.

Sphynx, the Synthesis of the Kerubim

The Sphynx is a synthetic of the Kerubic figures. In the Ritual of the 32nd Path leading into the Theoricus Grade, it is written, “The Sphynx of Egypt spake and said, ‘I am the synthesis of the Elemental Forces. I am also the symbol of Man. I am Life. I am Death. I am the Child of the Night of Time.’ ” As stated in Regardie’s Golden Dawn: “Now learn the mystery of the Wisdom of Egypt: ‘When the Sphynx (synthesis of the Kerubim) and the Pyramid (synthesis of the Elements) are united, thou hast the formulae of the magic of nature. These are the keys of the wisdom of all Time; and its beginning–who knoweth it? In their keeping are the sacred mysteries and the knowledge of Magic and all the Gods.”

According to Levi in Transcendental Magic: “You are called to be the king of air, water, earth and fire, but to reign over these four living creatures of symbols, it is necessary to conquer and enchain them. He who aspires to be a sage and to know the Great Enigma of Nature must be their heir and despoiler of the Sphynx, his the human head, in order to possess speech; his the eagle’s wings in order to scale the height; his the bull’s flanks in order to furrow the depth; his the lion’s talons, to make a way on the right and the left, before and behind.”

The Kerub, or Symbolic Bull, which Moses placed at the gate of the edenic world bearing a fiery sword, was a Sphynx which had a bull’s body and a human head. It is the Assyrian Sphynx, symbolic of the combat and victory of Mithras. This armed Sphynx represents the Law of Mystery who watches at the door of initiation to warn away the profane.

The Mosaic Kerub also represents a great mystery in which the elements are expressed by the number seven, without, however, giving the final word. This word is what the Qabalists write as YHVH and interpret by Aleph Resh Aleph Resh Yod Tau Aleph, expressing the triplicity of the secondary principle, the alliance between the triad and the tetrad, in a word composed of four letters, which form seven by means of a triple and double repetition. This word is pronounced “Ararita.”

The universal key of all magical operations is that of the ancient religious doctrines, and it is the key to the Qabalah, the Bible, and the Lesser Key of Solomon. With this key, we are able to understand the enigmas of every Sphynx and penetrate the Mysteries–and the key is this: (1) a hieroglyphic and numerical alphabet, expressing by characters and numbers, a series of universal and absolute ideas, (2) a scale of ten numbers, multiplied by four symbols and connected with twelve figures representing the twelve signs of the zodiac and (3) the four angels of the cardinal points.

The symbolic tetrad, represented in the Mysteries of Memphis and Thebes by the four forms of the Sphynx, i.e. the man, eagle, lion and bull, correspond to the four elements. Now these four signs, with all their analogies, explain the one word hidden in all the Mysteries. It is the name of the four primal letters of the Ineffable Name: YOD, symbol of the paternal scepter of Noah; HE, the cup of libations and also symbolic of maternity; and VAU which emerges from and joins the two. This is the triple sign of the triad in the Divine Word; but the mother-letter, HE appears a second time, to express the fertility and abundance of Nature and of woman to concisely express the doctrine of universal and progressive correspondences, which descends from cause to effect and ascends from effect to cause. Moreover, this sacred word is not pronounced, it is spelled, and expressed in four letters which are the four sacred words, Yod He Vau He.

Metatron and Sandalphon

One of the most common appearances of the Kerubim is the great dyad of Metatron and Sandalphon. These two holy Kerubim are the Sentinels of the Briatic Mother Temple of Light. Metatron is the Great Masculine Kerub, corresponding to the White Pillar of Yakhim, and Sandalphon is the Great Feminine Kerub, corresponding to the Black Pillar of Boaz. These Two Pillars, positioned on the right and left sides of the Tree, are symbolic of the concepts of Active and Passive, Male and Female, Adam and Eve and refer to the Pillars of Fire and Cloud which guided the Israelites in the wilderness. In the Theoricus Ritual, the hot and moist natures are further marked by the Red Lamp and the Cup of Water. These Two Kerubim are the Angels of the Devir, the Holy of Holies of the Hebrew Tabernacle and Temple. In this Temple, one inunense pair of Kerubic Images spread their wings from wall to wall and a smaller pair stood at the two ends of the Ark itself. Between them was the Kaporeth, the Presence of Yahweh.

Eheieh denotes breath and the sound that every being pronounces all its existence, and it is the Name of the Lord of Life. By the inspiration and expiration of Eheieh through the two Great Pillars (Macroprosopus is Aima and Abba, Mother and Father), all things are thrown into vibration. As Guardians over Malkuth, Metatron and Sandalphon are the Two Pillars, but the work of these Dyadic Kerubim is not solely relegated to the role of Guardians. They function also as Equilibrators, balancing opposites and defining the center, the place of balanced power. As Equilibrators, these Two Kerubim are closely related to the Egyptian Godforms of Isis and Nephthys. Nephesch ha-Messiah (also called “Kerubim”) is the animal soul of Messiah, or the Shekinah, and is the Presence between these two Kerubim. The Shekinah represents Aima Elohim, the Supernal Sephiroth as a synthetic unity of the Divine White Brilliance. Since this is spoken of as between the Kerubim, it is the Middle Pillar of the Tree and as such, is the Path of the Redeemer.

The vibrations of the Briatic World of Kether are shown through the influence of the mighty Archangel Metatron, the Great Angel of the Presence and the World Prince. Also called the “King of Angels,” Metatron was the guiding angel that led the children of Israel through the wilderness. Metatron, alone, sees the Face of God. He presides over the Tree of Life in its entirety and is considered the Right-hand Masculine Kerub of the Ark. It is said that Metatron communicated the Qabalah to humankind, and as stated in the Abodah Zarah of the Talmud, he is the “teacher of the prematurely dead children of Paradise.” He is known as the Metatron Ketheriel and is also called IOEL – “I am God.” Metatron functions as the link between God and Man, and the vibration of this Archangel’s name will generate a yearning to return to God or the pure state of Kether. Therefore, he is the guide or source of aspiration in attaining the higher levels of the self and by vibrating his name, we draw down that part of him to aid us in this effort.

The effect of the Briatic World of Malkuth is through the Archangel Sandalphon. She is also the Left-hand Kerub of the Ark of the Covenant. Translated from the Greek “Sandalfon” which means “Co-Brother,” Sandalphon is considered the twin of Metatron or another form of this Archangel. Another translation of the name is “Lord of the Extent of Height” and because of this remarkable height, she is said to be able to reach her twin in Kether, which points to the idea that Malkuth is Kether–but after a different manner. As the Archangel of Malkuth, Sandalphon reconciles the material energies which are brought forth into the physical world. She is also said to convey the power and beauty of the natural world to the Souls of humanity and influences worldly affairs in general by creating the building blocks and designs for each civilization.

On the Microcosmic Tree of Life, Malkuth of Briah is the equivalent to the self of Man. The archangel Sandalphon watches over the Kether (the most spiritual essence) of the physical body and the Tiphareth (the consciousness) of the psychologically unawakened individual. When initiates begin to evolve, Sandalphon guards them as the Neschamah grows, always keeping consciousness on the Middle Path. As the Neschamah becomes stronger, an image of the Briatic World, the realm of Spirit, begins to form. Slowly a foundation is formed on the lower portion of the Briatic Tree, and the initiate begins to perceive and comprehend the images of this World, as is demonstrated by the Chariot and Throne of the vision of Ezekiel. It is here that the creation of a purified consciousness is originated, and with this fusion of consciousness comes the development of an awareness in the Ruach triad. When the crystallization is complete, when it is stable within, it is no longer a passing flash or a gift, but a permanent foundation.

Conclusion

The word “Kerubim” might be better understood as a matter of function, rather than as a title, indicating the working together of groups, or polarities, i.e. dyads, tetrads, enneads, etc. Viewing the Tree as functioning simultaneously, the Elements originate in Kether through the Fylfot or the Spiral–“God breathes.” Chokmah is the pure, inexhaustible force of this “breath,,” and Binah is its vehicle of definition. These two Sephiroth originate the channel whereby the Kerubic forces descend the Middle Pillar, and the Side Pillars maintain this passageway through which they move. These Elemental forces are drawn forth across the Abyss by Geburah, working in conjunction with Chesed which equilibrates them, and it is these two Sephiroth which bring these forces through to individualized potential. They are then manifested as the heart of self through Tiphareth which rules and controls them. Netzach and Hod duplicate the efforts of Chokmah and Binah and of Geburah and Chesed in the lower personality of the self; and it is in Yesod, or the ego consciousness, that these Kerubic forces are structured. Malkuth is the manifestation of these elements within the physical body, the grounding of the circuit. The function of the Kerubim seems to be in guarding the gate of this action.

art: Spitblossoms

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hyperpotamianarch · 2 months ago

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Secular jew here with a really stupid question about the tanach

What exactly constitutes the tanach? I think I've heard it's an acronym, so would the Torah be the t? what's the rest of the acronym? Which writings does it include? I'm pretty sure the talmud isn't part of it, what else isn't? Apologies if this is too basic of a question for you!

Hello! Thank you for the question!

The Torah indeed is the first part of the Tanach. Tanach is an acronym for the Hebrew words Torah, Nevi'im and Ketuvim. Roughly translated, those titles mean "Instructions", "Prophets" and "Writings", respectively. The Tanach, then, consists of 24 books divided into those three categories.

The Torah is the easiest one to define: it's the Pentateuch, the Five Books of Moses, however else you choose to call them, and they are generally known to be set apart. The books in it are Bereshit (Genesis), Shemot (Exodus), Vayikra (Leviticus), B'midbar (Numbers) and Devarim (Deuteronomy). Those are the books traditionally given to Moshe directly by G-d, and mostly focus on the formation of the Israelite people and its time under his leadership. It also includes all the commandments, basically.

Nevi'im are supposedly the books written by prophets, and half the books there are specifically books of prophecy (which is more messages from G-d than necessarily predicting the future). However, the first four books - Joshua, Judges, Samuel and Kings - are more historical in nature, chronicling the events from Moshe's death to the destruction of the 1st Temple. The last four books - Isaiah, Jeremaiah, Ezkiel and the Twelve prophets - are primarily books of prophecies and visions, with some stories sprinked in between. Most of them are concurrent with events in the book of Kings - except for the last three of the Twelve Prophets, who have lived around the building of the 2nd Temple. The Twelve Prophets are (by this order): Hosea, Joel, Amos, Obadiah, Jonah, Michah, Naḥum, Ḥabakuk, Zephaniah, Ḥaggai, Zacharias and Malachi. Names are written more or less in their traditional English spelling.

Then we get to the Ketuvim, Written texts, which are... a little more vague. It's hard to say if there's a uniting theme. A couple are books of parables and songs are there, yet others are more chronicles of events, either ones that occured after the time of the book of Kings, before it or concurrently with it. A common assumption is that the difference between those and the Nevi'im is the level of prophecy in writing them - where the Nevi'im were written under direct prophecies, while the Ketuvim were only written in Ruach HaKodesh (roughly translated as "the holy spirit", but I don't want to cause any confusion with Christianity). Either way, the books in the Ketuvim are, in order: Tehilim (Psalms), Mishley (Proverbs), 'Iyov (Job), Shir HaShirim (the Song o Songs/the Songs of Solomon), Rut (or Ruth), Eichah (Lamentations), Kohellet (Ecclesiastes), Ester (or Esther), Daniel, Ezra (and Neḥemiah) and Divrey HaYamim (Chronicles).

If you count, you'll find there are 5 books in the Torah, 8 in the Nevi'im and 11 in the Ketuvim - 24 in total. Ther Twelve Prophets, known as Trei Asar (which just means twelve), are considered one book, The division of Samuel, Kings, Ezra and Chronicles into two books each is relatively late and only makes sense in Ezra due to the obvious PoV shift. Which kind of reminds me, maybe a brief explanation is required as to what each of those last 11 books is.

Tehilim is a book of prayers and religious poems, traditionally written by King David (though they were probably collected long after his time). Mishley is the proverbs of king Shelomo (Solomon), some of which were definitely written long after his time (as in, it's directly stated inside the book). 'Iyov is possibly a parable, possibly a real story which serves as a background to a conversation on the problem of evil that doesn't seem to be solved within the book. The five books from Shir HaShirim to Esther are considered the Five Scrolls, but actually share very little in common: Shir HaShirim is a love song that sometimes become rather erotic, written by King Solomon. Ruth is an origin story to King David's family that occurs during the Judges period, and is about his Great-Grandmother and her conversion to Judaism (she was from Moab, which was a neighboring nation). Eichah is a book lamenting the destruction of the 1st Temple and of the Kingdom of Judea, traditionally written by Jeremiah. Kohellet is a philosophical book pondering the meaning of life - it either finds none or finds solace in faith, depending who you ask - also said to have been written by King Solomon. Esther is famously about the first organised Pogrom in recorded history - one against the Jews of the Persian empire, occuring during the Babylonian exile in Persia. Daniel is about the vision of a Jewish slave in the court of Nebuchadnezzar, who somehow succeeds to stay in a position of power after multiple switches in the government. The story of Daniel isn't half as interesting as his weird visions, though. Ezra is about the rebuilding of the Temple and Jerusalem after the return from exile, more or less - Ezra and Neḥemiah are the major leaders of this time period. This is pretty much a chronicling book - as is the last one, appropriately called Chronicles (Divrey HaYamim). That one basically attempts to sum up everything that happened to the Jewish people throughout history until the building of the 2nd Temple.

I've already written a lot and am too tired to explain why those books were codified and others weren't, so I'll just leave it at that for now.

#judaism #jumblr #jewblr #tanach #asks #tanach asks #what is the tanach?#Torah #nevi'im #ketuvim

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givemearmstopraywith · 9 months ago

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i just watched someone saying "christianity is and always will be the cultural appropriation of religions" and they mentioned the resurrection, which surprises me a little. do you know what they could be referring to? they also called it a very common trope and i'm no theologian, don't know that much about other religions or mythology, so maybe you could help?

resurrection narratives are absolutely not unique to christianity. there are resurrection narratives in the religion of ancient egypt (osiris), greece (adonis, zagreus, dionysus, and attus), and sumer (dumuzid and inanna). all of these predate christianity by centuries. to consider resurrection myths appropriation is, however, rather ignorant: the mythologies of the ancient near east are absolutely woven together, to the point where they are almost indistinguishable from each other, especially in the early history of the hebrews. the roman empire was heavily influenced by hellenic culture, religion, and philosophy. consider dionysus, the god of wine: plutarch stated that the stories of osiris and dionysus were identical and that the secret rituals asociated with them were obviously paralleled: the second century AD saw the emergence of greco-egyptian pantheons where the god serapis was synonymous with osiris, hades, and dionysus. this is also similar to the interrelationship between inanna, ishtar, asherah, astarte, and multiple other near eastern female deities (and she likely played an influence in the development of lilith as well). how much did the cult of dionysus influence later rites of the wine and the eucharist in early christianity, especially given that within fifty years of christ's death most christians were greeks? romulus and remus were said to have been born to a virgin, and so was the founder of zoroastrianism, zoroaster, a religion that influenced platonic philosophy and all abrahamic faiths.

christianity is more guilty of appropriation that most other faith practices of appropriation because of the crudeness and hatefulness with which it borrowed judaism and then turned on the jews. but attempting to divide western and near eastern religious traditions into pure (original) and impure (appropriated) is next to impossible. otherwise we can start trying to particularize everything as either pure or impure and discard what we deem as "impure" or unoriginal because we think it is valueless, hackneyed, or unethical. religion does not work like that. christianity does require critical consumption and practice because it has both appropriated judaism and because the way in which it exerted itself as a dominant religion over other faith practices. and the appropriation of judaism must be especially viewed as troubling, because judaism cannot be compared, historically, to religions like those of ancient egypt and greece because until the state of israel it was never a dominant or state religion, and the fact that it survived some odd thousand years without being recognized as a state religion is part of why it's particularly interesting. of course, that has changed now, but this ask isn't about israel/palestine and i won't dwell on it this issue much except to reaffirm that christianity appropriating an oppressed minority religion that emerged out of colonial contexts is very different than christianity utilizing aspects of ancient greek religion or zoroastrianism, and also different from jesus being included in islam, for instance.

interestingly, quetzalcoatl, from the ancient aztec religion, was the patron of priests and a symbol of resurrection. this gestures to the hidden sacred, eliade's hierophany: the hidden holiness, the sacrality and beingness of something beyond ourselves, that underlies all existence, with its own explicit truths that emerge consistently in faith practices that, unlike those of the near east, never interacted. maybe we all carried the same stories out of the cradle of civilization; maybe there is a perpetual and accessible truth that transcends boundaries. i don't know. but everything is borrowed. everything is copy. humanity is not capable of true originality: and isn't that beautiful? everything is taken in communion. everyone is interconnected. everyone wants to believe something, and we seem to be universally compelled by the same truths, motifs, meanings, and stories.

#replies

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traumaticemphaticfantastic · 5 months ago

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These are four portraits/caricatures I did, back in May and June, of four key figures in the founding of the Reform Jewish movement.

Two of them are from Germany (Geiger and Holdheim) and two of them are from the USA (Mayer-Wise and Einhorn). Reform has its roots in the German enlightenment era, when the German government sought to grant Jews equal rights, and largely succeeded for a time. One of the products of what would come to be known as “The Emancipation” was the birth of a new class of Jewish intellectual, coming out of the darkness of the ghetto and into the enlightenment era, many Jews felt that their tradition was becoming quite archaic and outdated, and sought to update their practices to better fit into the changing world.

However, some of the decisions made by early reformers, particularly the more radical subset, greatly disturbed the more traditionally-minded. Radical early reformers were very concerned with assimilation over the more multicultural inclusion mindset that the movement is known for today, in the beginning a lot of Reform Temples felt more like Christian Churches because they had removed so much that made the Jewish people so distinct from the Christian majority that surrounded them. No head coverings, no tallit, no davening, no Hebrew, it was all in an effort to further emancipate Jewish people into mainstream goyish culture, it seems as though for a lot of radical reformers the key to stopping antisemitism for good was to simply stop being so unique.

This led to a lot of tensions within the growing movement, and it all came to a head in the USA after the infamous Trefa Banquet, where almost every dish served violated Kosher law, several Rabbis walked out, and thus the Conservative movement was born.

As for Reform itself, many Ashkenazi reformers ended up in the USA (Such as Isaac Mayer-Wise), they saw in the growing nation a world devoid of the centuries-old, set-in-stone Jewish law that largely held them back in Europe. Today, Reform Judaism holds its largest communities in the USA and parts of Canada, though there are remaining pockets all around the world. And as for their more assimilationist policies, Reform has largely revoked much of their previous bans in favour of a more personalized and optional approach, many Reform Temples have racks of tallit for those who wish to use them, give the option of head-covering such as kippahs to all regardless of gender, and most Temples recite their prayers in Hebrew, and sometimes the dominant language of the region. In the modern time, Reform Judaism largely prioritizes the individual journeys of its adherence, rather than on telling people what to think and feel (In most cases there are limits of course).

There is also the issue of Zionism, which I will touch upon briefly before ending this post: Early Reform Jews were very strictly anti-Zionist. Abraham Geiger, for example, removed the prayers for the return to Zion completely from his services. This was because of, again, The Emancipation. The Reform Jews in their respective countries firmly believed that Jews were equal citizens of their countries and for a group of people from one country, who insist that they are part of that country, to pray every Friday/Sunday for a mass exodus and return to another nation, well that doesn’t seem very “Patriotic” as it were, does it? And so the Jewish Reformers of old declared that they were no longer a nation, but instead a religious group, completely denouncing the wish of returning to Zion. And so it was, but unfortunately, this decree would not survive the Holocaust, when the world that the early Reformers so strongly desired to be a part of changed irreversibly or, in some cases, ceased existence entirely. It is, in my opinion, one of the many great tragedies of the 20th century.

Sorry it got a bit sad at the end there, I hope you enjoyed learning a bit about Reform Judaism with me today. That will be all, be well.

#art #jewish #judaism #jumblr #history #19th century #also fun fact #Temples are called Temples in Reform and not Synagogues #This is actually a holdover from the anti-Zionist days #As a symbolic gesture to the fact that reformers had abandoned the desire #To rebuild a third Temple in Jerusalem #sketch #caricature

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tanadrin · 1 year ago

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Last notes and final thoughts on Creating the Quran:

A text does not become fixed at its first writing; ancient and especially sacred writing remain open and in flux for a considerable period after. Even after it was written down, the Quran was a text "in process."

The rasm (the consonantal "skeleton" of the Quran) does show extraordinary constancy from the time of Abd al-Malik; its vocalization was in dispute for centuries after. But the tremendous fluidity of the oral phase of development did come to an end.

Lol, the name of a scholar cited in this chapter is "Assmann."

Oral tradition can coexist with a written canon for a time: even once the Gospels had been written down, ancient writers rarely cited them word-for-word, often using relatively free transmissions and maintaining the vibracy of oral tradition. A similar process may have been at work around the Quran.

Sometimes searching for an "original text" when it comes to texts like these (including the Gospels, for instance, or the books of the Hebrew Bible) may even be meaningless; the early text-forms are in dialogue with the late oral-forms, and the former are not being produced with the specific end of creating a fixed, canonical text. Concepts like individual authorship, a complete and self-contained textual artifact, and formal publication don't necessarily apply. Canonized texts can start out as essentially aids to memory, or personal notes, that existed to be revised and extended as necessary.

The early regional codices could have grown out of such memoranda, only gradually being reshaped into more complete and polished texts. This would help account for why the Quran often repeats the same tradition in different forms, sometimes with minor differences and sometimes with significant contraditions.

For works like the Gospels, Matthew and Mark might have even been regarded as functionally "the same text" in the same way even very different oral performances of a story can be considered "the same."

The evident parallel traditions in the Quran may derive from the retelling and recomposition of traditions in different communities, or from ongoing revisions to an open text. Many of these parallel traditions are Christian ones, or Jewish ones that seemed to enter the text from Christian sources.

Extensive biographical tradition within Islam around Muhammad in particular; but it's unlikely (for reasons discussed earlier) to be reliable. The small grains of historicity within it are obscured by the narrative that has grown around them.

Some traditions in the Quran appear to originate from before Muhammad's prophetic mission, distinguished by their utter lack of intelligibility for early Muslim commentators. This indicates they were not passed down orally, since they were not altered in ways to make them relevant to the community, and so may have been written down when Muhammad and his earliest followers encountered them.

Bellamy argues there are more than two hundred words in the Quran that later commentators not only didn't understand, but didn't know how to vocalize. These could be the result of copyists' mistakes, but they're present in all Quran manuscripts, and so would have to go back to a single version.

Example: "Yuhanna" ("John") being read as "Yahya," because of the ambiguity between and without consonant-pointing. With just the rasm, Yahya is a perfectly good guess--whoever first read "Yahya" in the passages where it occurs cannot have had an oral tradition preserving the sound of the name, or prior knowledge of John the Baptist, or they would have recognized it on the basis of context.

Surat Quraysh was very opaque to interpreters, who had no better understanding of this sura than we do today; the meaning of the key term "ilaf" seems to be entirely opaque, leading to a wide array of interpretations. Difficult to reconcile this lack of understanding with Muhammad teaching it to his followers.

Final editing of the Quran must have been very conservative to retain these infelicities--typical of scriptural traditions, or at least of the Hebrew Bible and New Testament.

Patricia Crone proposes some parts of the Quran predate Muhammad. Michael Cook says OTOH maybe the materials that make up the Quran didn't become "generally available as scripture" until well after Muhammad's death. Neither supposition is exclusive of the other.

Gerd Puin argues that "every fifth sentence" or so "simply doesn't make sense." Gerald Hawting observes "the text taken on its own is often completely unintelligible, filled with grammatical and logical discontinuities." This puts me in mind with the weird way different sources are jammed together in the Hebrew Bible, sometimes totally muddling narratives that were clear in the original--I don't wonder if part of the problem is that different regional codices, when brought together, were harmonized in a very conservative way that left a lot of contraditions and discontinuities in the text.

Shoemaker thinks the best model is still the one where the Quran is largely rooted in Muhammad's teachings, with the inclusion possibly of some archaic and imperfectly understood textual materials, and with considerable change introduced in the process of transmission before final canonization.

Quran talks about seafaring and fishing familiarly, both things alien to Mecca and Yathrib. Ditto agriculture and vegetation, especially kinds not found even in the Yathrib oasis. Most likely elements that found their way in once the Islamic polity had reached the shores of the Mediterranean.

Similarly out of place geographical references: Sodom and Gomorrah as places passed by daily; as the audience living not far from where Lot once dwelled. Landscape of memory here is focused on Palestine, not Hijaz.

Heavy borrowing of words, including from Syriac and Hebrew, in the language of the Quran, indicating heavy linguistic contact with the Fertile Crescent.

"Vast knowledge of Christian lore" despite no Christian presence in Mecca or Yathrib, in either the Islamic tradition or elsewhere. Quran assumes good knowledge of the Torah and Gospels and many extrabiblical traditions also. The Quran's presentation of many figures from the Hebrew Bible draws specifically on Syriac Christian traditions, and not on Jewish traditions as you might suppose from the traditional account of Jews present in Medina. Its anti-Jewish rhetoric and demonology depend on earlier Christian traditions, and some passages seem to address Christian directly.

Removing Muhammad and the Quran completely from the Hijaz would make it hard to explain why Mecca and Yathrib eventually came to be so important in later tradition. It seems likely that, even though the Holy Land and Jerusalem stood at the center of the imagination of early believers, there was some historical connection to the Hijaz, and only as they began to more self-consciously differentiate themselves from Christians and Jews around them did they shift their focus to this element of their history.

It's not necessary (or tenable) to entirely detach the Quran from the figure of Muhammad. Some material in it almost certainly derives from his prophetic career in Mecca and Medina. In some cases, followers later added blocks of textual material already written down in a religious context somewhere outside the Hijaz, alongside entirely new traditions emerging from cross-cultural contact.

19:22-28 gives a compressed account of the Nativity that is found only in the liturgical practice of a particular Marian shrine just outside Jerusalem, the Kathisma church. This tradition is so obscure it's unlikely it independently made its way to the central Hijaz--it joined the corpus most likely after Muhammad's followers took control of the region, and converted this church into a mosque.

Like almost all other sacred texts of its type, the Quran is not a "book" but a corpus: texts not originally intended to be grouped together, heterogenous in origin and function, and in some cases dependent or independent of one another. Composite, but also composed, i.e., put together intentionally and carefully using techniques from a literate context, with literary polish.

#stephen shoemaker #creating the quran #islamic studies

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gladstones-corner · 1 month ago

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I usually avoid YouTube these days for a multitude of reasons, but recently I discovered a channel called ReligionForBreakfast. The host, Dr. Andrew Mark Henry, is a Ph.D. of Religious Studies from Boston University. He covers a wide range of topics on his channel, but I'm going to focus on just one today: "What is the Best Bible Translation?"

I won't give you a play by play; that would be redundant at best and insulting to his work at worst. Please just give the video a watch--it's about an hour but it's worth it.

Let's lay some groundwork: Dr. Henry focuses primarily on the Protestant Christian Bible, given that there are a proliferation of English translations. By contrast, the Roman Catholic Bible contains one official English translation. He also mentions the major English translation of the Hebrew Bible, the JPS Tanakh.

I was raised in a Protestant Christian family. Therefore, my comments here will mostly reflect my opinions on the Protestant Christian translations. I lack the proper context for the Roman Catholic and Hebrew Bibles, so I won't be commenting on them here.

Okay, with the preliminaries out of the way, let's get started.

It's extremely interesting that Dr. Henry doesn't discredit any of the major translations. Instead, he makes a distinction between translations designed for critical, scholarly Bible analysis and translations designed to impart doctrinal teachings. I'll call these translation camps "critical" and "denominational" here.

No, Dr. Henry remains mostly neutral on the subject of critical and denominational translations. He points out clearly that--except for the KJV--the big modern translations, regardless of camp, were written by biblical scholars using wide-ranging critical techniques.

While Dr. Henry's neutrality is admirable (and definitely from a more experienced place than my own), I elect to be a bit biased on this topic.

Let me be clear: I think that any translation whose authors willingly sacrifice critical, ecumenical interpretation in favor of one or a few denominations' doctrinal teachings is invalid. This includes, but is certainly not limited to, the ESV and NIV.

And now we reach the KJV. Dr. Henry points out in his video that this translation is based on a much older set of scriptures--primarily the Bishop's Bible--and was revised based on the commonly accepted scholarly standards of the day.

While Dr. Henry essentially defends the KJV's existence as "doing the best with what you have", he does point out that it is one of the weakest in terms of accuracy. Again, his choice to remain neutral is admirable--and likely more correct--but I will not do the same.

The KJV is my least favorite translation of the Christian Bible by--at the very least--a country mile. I could devote an entire post to how disastrous the KJV and its consequences have been to global society. However, I'll constrain myself to the following comments: not only was the translation itself politically motivated, but it was based on translations that were also politically motivated. Further, in the last 400 years, our understanding of--and access to--biblical texts has greatly increased, such that the KJV is now an outdated relic.

So, what does Dr. Henry recommend as far as scholarly analysis goes? The NRSV. This is the preferred translation among biblical scholars of the Christian Tradition, whether Protestant or Catholic (the NRSV has editions with the deuterocanon).

The NRSV was translated by a diverse committee of different faiths--even including Harry Orlinski, who was the editor-in-chief of the NJPS Torah. The committee strove for an academic translation that was faithful to the meaning of the text as it existed within historical context while retaining modern scholarly discussion and consensus.

This is my favorite translation of the Christian Bible as well. However, it's not without its own quirks. For example, the move to use gender inclusive language wherever inferred is admirable--for example, when using language for God, or when Paul writes to the members of various churches. But, in some cases the translators erred a bit, obscuring what would normally be a clearer turn of phrase in ancient Hebrew or Koine Greek. But in all honesty, I'd take a translation that erred on the side of inclusivity than exclusivity any day.

At the end of the day, translations of the Christian Bible necessarily must take into account a polyglot's view. Finding the most ancient sources of a biblical text is critical, but most of our contextualization and explanation of these texts happen after the fact, usually through the study of major thinkers.

In the Christian world, that would be people like Augustine, Aquinas, and others; though I would argue that Christians should also read Maimonides and Spinoza, among others, as the Jewish context cannot be lost when reading these texts or else the whole exercise becomes moot.

All of that is to say, I'm cranky over how the Hebrew Bible has been bastardized over the years. To a lesser extent I'm cranky over how the Christian Bible--namely the Christian New Testament--has also been shredded and bastardized to fit narrow, bigoted viewpoints.

But as an armchair scholar, I'm so glad there are people out there like Dr. Henry who make centuries of biblical analysis and teaching easier to digest. They help me overcome several hurdles that I would have absolutely tripped over in my research--even to the point of wanting to give up (trust me, I've been there once or twice with Augustine).

Thank you for reading. As always, stay safe and stay tuned. Blessings to you and yours~

#glad's thoughts #holy texts #biblical translations

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haggishlyhagging · 1 year ago

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The rape of the Goddess in all of her aspects is an almost universal theme in patriarchal myth. Zeus, for example, was a habitual rapist. Graves points out that Zeus's rapes apparently refer to Hellenic conquests of the Goddess's ancient shrines. The early patriarchal rapes of the Goddess, in her various manifestations, symbolized the vanquishing of woman-identified society. In the early mythic rapes, the god often assumed a variety of animal forms; the sense of violence/ violation is almost tangible. In christianity, this theme is refined—disguised almost beyond recognition.

The rape of the rarefied remains of the Goddess in the christian myth is mind/spirit rape. In the charming story of "the Annunciation" the angel Gabriel appears to the terrified young girl, announcing that she has been chosen to become the mother of god. Her response to this sudden proposal from the godfather is totaled nonresistance: "Let it be done unto me according to thy word." Physical rape is not necessary when the mind/will/spirit has already been invaded. In refined religious rapism, the victim is impregnated with the Supreme Seminal Idea, who becomes "the Word made flesh."

Within the rapist christian myth of the Virgin Birth the role of Mary is utterly minimal; yet she is "there." She gives her unqualified "consent." She bears the Son who pre-existed her and then she adores him. According to catholic theology, she was even "saved" by him in advance of her own birth. This is the meaning of the "Immaculate Conception" of Mary— the dogma that Mary was herself conceived free of "original sin" through the grace of the "savior" who would be born of her. This grace received in advance, described by theologians as "grace of prevention or preservation," is something like a supernatural credit card issued to a very special patron (matron). Mary's credit line was crossed before she was even conceived. Double crossed by the divine Master Charge system, she was in a state of perpetual indebtedness. Still, as I have explained elsewhere, despite all the theological minimizing of Mary's "role," the mythic presence of the Goddess was perceivable in this faded and reversed mirror image.*

* In order to understand the Background of Mary, Hags should recall that she was known as "the new Eve." This leads us to look into the Background of Eve who, in hebrew myth, was a dulled-out replacement for Lilith, Adam's first wife. Patai writes of Lilith as portrayed in the Talmudic period: "When Adam wished to lie with her, Lilith demurred: 'Why should I lie beneath you,' she asked, 'when I am your equal since both of us were created from dust?'" (See Raphael Patai, The Hebrew Goddess, p. 210.) Any Crone-ographer, of course, can recognize this as a watered-down version of what Lilith really might have said, which would hardly have been an argument for mere "equal rights." As for Eve, constructed from Adam's rib—Peggy Holland has pointed out that this is an interesting mythic model: the first male-to-constructed-female transsexual. Patai affirms that it was Lilith who persuaded Eve to eat of the Tree of Knowledge and he acknowledges that Lilith was a Hag (pp. 210-13). According to Cirlot, Lilith, in the Israelite tradition, corresponds to the Greek and Roman Lamia. (See J. E. Cirlot, A Dictionary of Symbols, trans. by Jack Sage [New York: Philosophical Library, 1962], p. 180.) Graves puts more of the pieces together, indicating that Lamia was the Libyan Neith, also named Anatha and Athene. (See Robert Graves, The Greek Myths, I, 61, 1. Graves adds that "she ended as a nursery bogey" (which is, of course, the fate of all Hags/ Crones/ Witches in patriarchal myth). Lilith is also identified with Hecate, the lunar goddess and "accursed huntress." After pointing this out, Cirlot remarks: "The overcoming of the threat which Lilith constitutes finds its symbolic expression in the trial of Hercules in which he triumphs over the Amazons" (Ibid., p. 180). Since Hecate was associated with hares, this suggests that rabbits are in the Virgin Mary's Background. Given the parthenogenetic propensities of rabbits and given the reversal mechanisms of patriarchal myth, this association makes sense. We are also led to think about the identity of the familiar "Easter Bunny" (and about the reversal involved in the image of "Playboy Bunnies"). Finally, when considering Lilith, Hags should note that this name is said to be derived from the Babylonian-Assyrian word lilitu, meaning a "female demon, or wind-spirit." (See Robert Graves and Raphael Patai, Hebrew Myths: The Book of Genesis [Garden City, N.Y.: Doubleday, 1964], p. 68.) This is interesting in view of the fact that the name of the "Holy Spirit," who is believed to have impregnated the Virgin Mary, is derived from the Latin spiritus. Is the holy spirit trying to copy Lilith? Also fascinating is the thought that since, as we have seen, Yahweh is a derivative and reversal of the Goddess, one of whose primary names is Lilith, he is exposed as an imposter, a female impersonator, and a transsexed caricature of that Great Hag herself.

-Mary Daly, Gyn/Ecology

#mary daly #patriarchal mythology #christian mythology #great goddess #lilith #Eve #virgin mary

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hebrewbyinbal · 10 months ago

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Israel may be small in size, but it is vast in its diversity and historical richness. Imagine a place where within just a few hours, you can transition from the serene, mineral-rich waters of the Dead Sea, the lowest point on Earth, to the snowy peaks of Mount Hermon. This is a land where ancient history and cutting-edge innovation coexist in harmony.

From the bustling, modern cityscape of Tel Aviv, alive with vibrant culture, technology, and nightlife, to the timeless tranquility of the Negev Desert, Israel is a country of contrasts. In the north, the lush Galilee region offers breathtaking natural beauty, with forests, hills, and waterfalls, alongside communities from diverse cultural backgrounds living together.

Jerusalem, a city sacred to Jews, Christians, and Muslims, stands as a testament to the country's layered history, with its ancient walls and bustling marketplaces narrating stories of the past and present. Meanwhile, coastal plains alongside the Mediterranean offer sandy beaches, archaeological sites, and seaside towns, each with its own unique character and history.

The climate varies from region to region, supporting different ecosystems and agricultural products. From the Golan Heights' vineyards to the date farms of the Jordan Valley, Israel's agricultural landscapes are as varied as its people and history.

Despite its compact size, Israel is home to a mosaic of cultures and traditions, languages, and cuisines. Each community contributes its own piece to the complex puzzle that is Israeli society, creating a vibrant and dynamic nation.

In Israel, the past and the future are intertwined, with ancient archaeological sites sitting alongside high-tech cities. It’s a place where every stone has a story, every city a different melody, every landscape a unique beauty. Despite its small geographical footprint, Israel offers a rich tapestry of experiences that defy its size.

Hebrew is the official language of Israel, with Arabic also holding official status.

#israeli #israel #air travel #travelling #travel #travelblr #jumblr

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apilgrimpassingby · 2 months ago

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My Number One Reason For Being Orthodox

I have a lot of reasons for being Orthodox, for not being Protestant and for not being Roman Catholic. However, if I had to pick one, it would be this:

The Orthodox have the most realistic epistemology.

Protestant epistemology is built around the supremacy of Scripture - Scripture tells you which traditions and councils to accept. Likewise, Roman Catholic epistemology is, in practice if not in theory, built around the supremacy of the magisterium - the magisterium tells you which traditions and scriptures you accept. Orthodox epistemology, by contrast, is built around tradition - whatever is received into and remains within Orthodox belief and practice is authoritative, whether it is a scripture, a council, a practice, a hymn and so on.

The reason this convinces me is because there are plenty of things that, to me, seem to come from neither Scripture nor magisterial pronouncement, but are nonetheless universal beliefs among Christians. My top examples are:

Demons are fallen angels: I'm not aware of any Christian group that denies this, despite the fact that, as far as I can tell, it's not stated in the Bible or by a church council. While there are implicit (Job 15:15) and explicit (Jude 6) references to angels falling, I'm not aware of any about angels falling and becoming demons; indeed, the locus classicus of such passages, Isaiah 14, would imply if read at face value that the fallen angel is imprisoned in the underworld. It's also not the only understanding of demons that could be deduced from the Bible - the Rabbinic Jewish view of shedim, as they call demons, is that they're a spirit race clearly distinct from angels who can be good or evil, much like djinni in Islam and faeries in European folklore. If there are any church councils or encyclicals enshrining this belief, they were late to the party - the Dialogue with Trypho in the mid-2nd century referenced this understanding of demons as a point of tension between Jews and Christians, so it was presumably a widespread belief at the time, reinforced by the fact that this idea is also found in St. Irenaeus Against Heresies later that century.

The New Testament canon: The New Testament canon, which is universally agreed on by Christians, pretty clearly comes from tradition. I've heard a variety of Protestant explanations for it - the most common one, that they're written by apostles, falls down due to the presence of anonymous works in it (such as Hebrews), and most explanations just appeal to tradition. The Roman Catholic explanation doesn't fare much better. The council most often appealed to as the one that set the canon, the Council of Carthage in 397, was for the most part rubber-stamping things everyone already agreed on; the corpus of Pauline epistles was basically always agreed on and the corpus of Gospels was set by 200 AD. For further reading about the formation of the canon, click here.

For any Protestants or Roman Catholics reading this, I'd like to hear your thoughts on what I've said.

#christianity #orthodox #theology

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fierysword · 17 days ago

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[Sophia] has remained an outsider, invisible, hidden, and unknown. In the Christian scriptures she is literally invisible, incorporated within the figure of Jesus and unidentified there, while in the Hebrew wisdom literature, especially in the book of Proverbs, she lashes out at all those who have ignored her. Finally, during the patristic and medieval periods Sophia is folded into the figures of Mary and holy mother Church, unnamed, misrepresented, and misunderstood, emerging only occasionally in an uncensored work of art and in the Eastern Orthodox tradition…

For those who have lived on the margins of life, Sophia's particular kind of suffering, the suffering of invisibility, anonymity, and repression can be a strong and poignant means of identification. Claiming Sophia may enable many to objectify their marginality, and gain the power to speak out about their situation. She who was herself hidden and kept invisible speaks powerfully to those who ignore her. Through the power and the anger of Sophia, those who have been made invisible can claim their own anger, refuse to be silenced, and begin to experience the power which comes from that process.

Wisdom's Feast: Sophia in Study and Celebration by Hal Taussig, Marian Ronan, and Susan Guettel Cole

#via negativa #Sophia #liberation theology #defender of the oppressed

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1ore · 6 months ago

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speaking of deserts, im sad this article isn't available to read publicly because it whips ass, but i can do what i always do. quote heavily

From 'Without Form and Void: The American Desert as Trope and Terrain' by John Beck:

The Hebrew word tohu is usually translated in two ways. It can denote an arid wilderness, a desert, and it can refer to chaos. In this latter sense it is usually paired with bohu, which signifies emptiness, desolation, formlessness, confusion. Tohu-bohu, desert and desolation, chaos and confusion, or “without form and void,” as it is translated in Genesis. Chaos itself denotes a vast chasm, an abyss; in other words, it is a gap. Yet can a gap be without form, since it exists as the opening between things, as the interval that separates? [...] the abyssal chaos, which is also an arid wilderness, is far from being the vacuum of worthlessness it is often read as being. It is, instead, the ground of potentiality, the necessary generative stuff of creation. The void, then[...] is a place rather than a nonplace, and, as the place where God performs His differentiating acts—dividing earth from sky, sea from land, day from night—it is the location of differentiation itself, the place of infinite multiplicity. An actual desert place is thus burdened with a double conceptual significance: it is read at the same time as evidence of an absolute void and as the place for boundless free play, and deserts invariably elicit responses of both terror and ecstasy, of disgust and liberation. The idea of a desert, then, at least in cultures that draw upon Hebrew and Christian traditions, involves a cluster of notions including vacancy, expansiveness, and fearful potentiality. Not surprisingly, actual deserts carry the burden of this metaphorical overlay, a burden that manifests itself not just in the artistic responses to the physical space but in the institutional practices that govern its economic and political uses. The impact of this metaphorical construction of landscape is nowhere more pronounced than in the deserts of the southwestern United States.

[...] From the overarching conception of the desert as vacancy, at least five main rhetorical tropes emerge[...] first, that acceptance of the desert’s emptiness, and thus its uselessness, allows the space to become the venue for unhindered experimentation, a testing ground both physical and spiritual. Second, the desert is a metaphor of apocalypse, evidence of the ultimate wasteland. Third, the desert is often apprehended as the limit to reason, its vastness and tendency to alter habits of perception making it a physical challenge to expected modes of comprehension. Following from this, the desert can become either a venue for an escape from modernity, an elemental alternative to the rational order of “civilized” life, or, conversely, representative of the chaos of an unordered primal “nature” that must be resisted and expunged. Finally, as the American desert lies within the economically emergent post–World War II “New West,” the desert can increasingly be seen as representative of aspects of contemporary capitalism: a space without boundaries, unhindered and unregulated by old practices and habits[...]

[...] What is striking is how these rhetorical constructions accommodate both negative and positive readings at the same time. The desert is glorious and horrible, a refuge and a danger, horizonless and thus a threat to sanity, and so on. These paradoxes not only appear irresolvable, they tend also to be intrinsic to the ways in which the terrain is put to use, both figuratively and literally. This is a space of everything and nothing, a space of visual intoxication and invisible toxicity. In this ostensibly most exposed of environments, exposure functions, perversely and disturbingly, as a form of concealment.

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[...] For a nation concerned with agricultural expansion as the primary civilizing force, hitting arid lands meant that “the project of mastering the continent seemed to have reached a non-negotiable limit. By all the conventional standards of value and habitability, the desert was an irrational environment, a betrayal of abundance fulfilled everywhere in North America."[...]

[...]The American desert, like its biblical counterparts, could be a site for testing, for challenging and overcoming the temptations of civilized life. While the desert became, after the mid-nineteenth century, a site of economic value due to the discovery of minerals, by the turn of the century monetary gain was not the only attractive force drawing people toward a reconciliation with the desert West. Growing dissatisfaction with American capitalist culture among the well-off, educated middle classes made the deserts inviting as a purgative space of romantic sublimity and aesthetic purity. Even as the evangelism of Progressive irrigationists began to display an increased confidence in the possibility of redemption for the terrain through cultivation, as if technology could finally fill the gap and convert the land to the righteousness of agriculture, aesthetes like Rutgers art historian John C. Van Dyke were writing about the visual splendor of a land that should remain untouched by base economic interests.

The conflict between contesting impulses toward either exploitation or conservation of the land is, then, present from the beginning of U.S. interest in its desert dominion, yet both positions derive at least part of their authority from the imposition of ideas of vacancy onto the terrain. Both read the space as empty and see this emptiness as its source of value, whether it be to extract from, build upon, or contemplate as evidence of some cosmic truth. Yet this notional vacancy, saturated as it is in the Hebrew and Christian traditions of desert iconography, functions also as a form of selective blindness that eliminates consideration of native inhabitants, indigenous traditions, and other, alternative spiritual and utilitarian values that may have prior claim to the land. Speculators and aesthetes alike need the tropes of emptiness and uselessness in order to validate their construction of the landscape as available space. Do the Pueblo Indians, for example, see the terrain they have inhabited for thousands of years as a gap, a vacancy, a howling wilderness?[...]

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[...]Given the persistence of desert readings that seem to find apocalypse in the terrain even before the military managed to enact one, is it possible that the landscape somehow invites thoughts of destruction? For a topography that reveals to the human gaze the elemental resistance of the nonhuman to recuperation must then suffer the vengeance of a frustrated conqueror. Is the pursuit of desert destruction an implosion of anxiety in the face of the inscrutable landscape? Faced with a space that refuses settlement and that, in its taciturnity, overturns the logic of expansion and ownership, reason folds in on itself and results in the mentality summed up by the now infamous comment of the general during the Vietnam War that “we had to destroy the city in order to save it.”[...] Could the desert, as a particular topographical site, stand for the terminal point in an entire history of U.S. pursuit of a tabula rasa? Such a history would include, but would not by any means be exhausted by, policies of deforestation, the extermination of Indians and of buffalo, the gridding of the territories, and the marking-off of national parks as managed wilderness. Manifest destiny is here rewritten to mean an unlimited attack on the desert as Other, which culminates in the desert as all-encompassing, the obliterated, uninterrupted space of absolute power.

[...]This is precisely what Leslie Marmon Silko’s Tayo, traumatized by battle and captivity in the Pacific, perceives in a moment of clarity as he cries with relief “at finally seeing the pattern” that connects the alienating deterioration of his southwestern Laguna Pueblo community and military operations overseas:

He had been so close to it, caught up in it for so long that its simplicity struck him deep inside his chest: Trinity Site, where they exploded the first atomic bomb, was only three hundred miles to the southeast, at White Sands. And the top-secret laboratories where the bomb had been created were deep in the Jemez Mountains, on land the Government took from Cochiti Pueblo: Los Alamos, only a hundred miles northeast of him now... There was no end to it; it knew no boundaries; and he had arrived at the point of convergence where the fate of all living things, and even the earth, had been laid.

The apocalyptic power of America’s nuclear weapons has not only been achieved by yet another assault on Indian sovereignty, cordoning off and irradiating great swathes of terrain; this power has, in an inversion of crushing irony, brought everything together in one final communion. After Los Alamos, “human beings were one clan again, united by the fate the destroyers planned for all of them, for all living things; united by a circle of death that devoured people in cities twelve thousand miles away, victims who had never known these mesas, who had never seen the delicate colors of the rocks which boiled up their slaughter.”

#hi. this was in my drafts. and now it is not #i get down on all fours and i start biting #love this desert #long post. very long post #content warning: war #content warning: colonization #content warning: atomic weapons testing

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talonabraxas · 4 months ago

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Khamael , Archangel of Mars Talon Abraxas

Samael is the Archangel of Mars – prince of the fifth heaven, lord of war and pestilence, and angel of death and destruction. He is the Sathan (Adversary) who visited wrath upon Job, slew the firstborn in Egypt, and (as the Guardian Angel of Easu) wrestled with Jacob. As the Sathan he accuses men of their wrongdoings in the Divine Court. Samael should not be confused with the modern Christian concept of Lucifer or the Devil. Samael is not the source of all evil, nor did he ever wage war upon the Throne of God.

He was, however, cast down to Earth when he refused to bow to Adam as the Image of God. (He had previously sworn to never bow to anything less than God Himself.) Once here, he took Lilith as his wife and has acted as the Divine Accuser, Enforcer and Angel of Death ever since. While he is still very much in the employ of God, he persecutes and seduces mankind when he is ordered to do so.

(Some sources equate Samael with Shemyaza, the leader of the fallen Watchers from the Book of Enoch. This is likely due to both Samael and Shemyaza being punished for disobedience, yet each retaining their positions as celestial angels. However the angels share no other characteristics, and this similarity does not prove the two angels are one and the same.)

The ancient Gnostics elevated him to the position of Demiurgos (the Creator) and interpreted his name to mean “Blind God.” They also called him Ialdabaoth and Saklas. His form was described as a lion-headed serpent. He and his angels (called archons) had created the world as a prison where they could feed upon mankind’s suffering. Later forms of Gnosticism, however, did not equate Ialdabaoth with Samael.

Samael was at one point regarded as the Patron Angel of Rome – and it is likely in this aspect that we see him (as the Dragon with Seven Heads) engaging in single combat against Michael (the Patron Angel of Israel) in the Revelation of St. John.

More recent tradition has given him the name Khamael (Camael, Camuel, etc) – the result of mistranslating a Hebrew Samekh (S) as a Kaph (Kh). In this form he is regarded primarily as the Angel of War and Divine Severity.

Invitation to Samael

I invoke thee, Samael! Holy Archangel of the Martial sphere! I call upon thee within thy realm of Severity and Fear!

Samael, Powerful, Bloody, Sword-bearer, Bold, Untamed, Terrestrial Fire, against whom none can defend himself, thou who destroys the strong and powerful, Lord of fiery heat – and of the planet of blood!

Samael, who art the Adversary, accusing men of their wrongdoing. Fearsome warrior and divine enforcer! You who inflicted Job with sorrow, who slew the firstborn of Egypt, and wrestled with Jacob. It is you who bears the wrath of God unto the Earth! You who overthrow nations and cast kings down from their thrones!

O Samael, we have called upon you [here list the reasons you have called him in the past, if any, and the positive results that came from those workings]. For all of this we thank you!

Come thou forth and partake of these offerings, which we have prepared in thy honour and to the glory of Elohim Gibor. May you find them pleasing and empowering. I ask that you offer your blessings to my home and family, and bear our offerings and prayers of thanksgiving to the Divine Court. We petition thee for strength and protection in all of our undertakings, for defense of our home, and that the light of thy wisdom should guide and keep us at all times. In the name of Elohim Gibor. Amen.

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thelampandshield · 2 months ago

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Illuminating Liberation

Domenico Fetti's Moses and the Burning Bush and Essential Reads on Resistance in Abrahamic Faiths

Domenico Fetti’s Moses and the Burning Bush (1613) captures one of the most significant moments in biblical history—the divine call of Moses to lead the Israelites out of bondage in Egypt. Created during Fetti’s tenure in Mantua, the work exemplifies the Baroque fascination with dramatic storytelling, emotional intensity, and the use of light to symbolize divine presence. In this painting, Moses kneels before the miraculous burning bush, which is enveloped in glowing, otherworldly flames that do not consume it—a powerful visual representation of God’s eternal and unchanging nature.

Fetti rose to prominence during his time at the court of Mantua, a historic city in the Lombardy region of Italy, which is now a UNESCO World Heritage Site for its significant role in the Italian Renaissance and Baroque periods, particularly as the seat of the Gonzaga family. The Gonzaga court’s support allowed Fetti to experiment with devotional imagery, exploring sacred themes with human emotion until his untimely death at the age of 34, likely from tuberculosis.

Fetti’s depiction is characteristic of Baroque art, with its rich, dynamic use of chiaroscuro (the interplay of light and shadow) to highlight Moses’s awestruck expression and the supernatural glow of the bush. The painting also reflects the Catholic Counter-Reformation emphasis on personal, emotional engagement with biblical narratives, encouraging viewers to reflect on themes of divine justice and human obedience. Historically, the story of Moses and the burning bush became a symbol of resistance and liberation, particularly resonating with oppressed communities who saw in Moses a model for standing against authoritarian power and leading movements for freedom and justice.

Abrahamic Religious Scholarship on anti-authoritarianism

There is a rich field of non-fiction literature and theological analysis exploring themes of resistance to authoritarianism within the Abrahamic faiths (Judaism, Christianity, and Islam). These works often focus on scriptural interpretations, historical events, and ethical frameworks that speak to the ways in which each faith tradition has engaged with political authority, justice, and social resistance.

Here's a reading list of some works that examine these themes:

1. "God and Empire: Jesus Against Rome, Then and Now" by John Dominic Crossan

Crossan, a prominent scholar of early Christianity, explores how Jesus’ teachings and actions represented a subversive response to Roman imperialism and authoritarian power structures. Crossan argues that Jesus’s message was one of nonviolent resistance against the oppressive rule of Rome and that this anti-imperial stance has important implications for contemporary Christian social ethics.

2. "The Prophets" by Abraham Joshua Heschel

Heschel’s classic work focuses on the prophetic tradition in Judaism, highlighting how prophets such as Isaiah, Jeremiah, and Amos spoke out against injustice, idolatry, and the abuse of power. Heschel argues that the Hebrew prophets were deeply committed to resisting social and political corruption, presenting them as models for ethical resistance to authoritarianism in all ages.

3. "Jesus and the Disinherited" by Howard Thurman

Thurman’s work connects the life and teachings of Jesus to the experience of marginalized and oppressed communities. Written during the Jim Crow era, this influential book argues that Jesus’ teachings provide a blueprint for resisting social injustice and authoritarian oppression, emphasizing love, nonviolence, and solidarity with the poor and disinherited.

4. "Islam and the Challenge of Democracy" by Khaled Abou El Fadl

Abou El Fadl is a prominent scholar of Islamic law who argues that Islamic ethics support democratic values and resistance to authoritarian rule. In this book, he addresses how Islamic teachings on justice, human dignity, and accountability can be mobilized to critique and resist political authoritarianism within Muslim-majority societies.

5. "The Politics of Jesus" by John Howard Yoder

Yoder, a pacifist theologian, argues that Jesus’ life and teachings exemplify a radical, nonviolent form of resistance to political power and violence. Yoder’s work has influenced many Christian movements advocating for social justice and nonviolent resistance, framing Jesus’ message as fundamentally opposed to authoritarianism and state violence.

6. "The Cross and the Lynching Tree" by James H. Cone

Cone, a foundational figure in Black Liberation Theology, explores the connections between the suffering of Jesus on the cross and the historical suffering of Black Americans under slavery and segregation. He argues that the Christian cross should be understood as a symbol of solidarity with the oppressed and a call to resist systems of authoritarianism and racism.

7. "Religion and Resistance in America" by various authors, edited by Allan D. Cooper

This anthology examines the role of religion as a force for social resistance in American history, focusing on various religious movements that have resisted authoritarian and oppressive systems. The essays cover a range of Abrahamic perspectives, including Jewish, Christian, and Muslim perspectives on resistance to authoritarianism in the U.S. context.

8. "The Powers That Be: Theology for a New Millennium" by Walter Wink

Wink’s work examines the "principalities and powers" mentioned in the New Testament as forces that seek to dominate humanity. He interprets these as both spiritual and institutional powers that people are called to resist. Wink explores how individuals and communities can resist these powers nonviolently, drawing from both biblical theology and contemporary social movements.

9. "The Islamic Roots of Democratic Pluralism" by Abdulaziz Sachedina

Sachedina examines democratic principles within the Qur'an and Islamic ethics, challenging authoritarian interpretations of Islamic governance. He highlights the role of justice, consultation (shura), and human rights within Islam, advocating for political systems that respect pluralism, accountability, and the inherent dignity of all people.

10. "Render Unto Caesar: The Struggle Over Christ and Culture in the New Testament" by Christopher Bryan

Bryan examines the New Testament’s treatment of political authority, focusing on passages like “Render unto Caesar” and exploring how early Christians navigated their obligations to the Roman Empire. He argues that while the New Testament acknowledges earthly authority, it also critiques the abuse of power and emphasizes the sovereignty of God over human rulers.

11. "God’s Revolution: Justice, Community, and the Coming Kingdom" by Eberhard Arnold

Arnold, founder of the Bruderhof community, draws on Anabaptist and early Christian traditions to argue for a nonviolent resistance to authoritarianism. His work emphasizes the need for Christians to embody an alternative, justice-oriented community that challenges worldly power structures.

12. "Sacred Resistance: A Practical Guide to Christian Witness and Dissent" by Ginger Gaines-Cirelli

This book offers practical advice for Christians seeking to engage in social resistance while staying rooted in their faith. Gaines-Cirelli discusses how biblical teachings can inspire action against authoritarianism, injustice, and other social ills, with a focus on nonviolent witness and advocacy.

13. "The Jewish Political Tradition, Vol. 1: Authority" by Michael Walzer, Menachem Lorberbaum, and Noam J. Zohar

This volume explores Jewish thought on political authority, autonomy, and resistance to tyranny throughout history. Drawing on classical and modern Jewish sources, the authors discuss how Jewish communities have interpreted and responded to political power, including themes of resistance and critique of authoritarianism.

14. "Islamic Liberation Theology: Resisting the Empire" by Hamid Dabashi

Dabashi explores the roots of Islamic liberation theology, analyzing how Islamic teachings support resistance to imperialism and authoritarianism. He argues that Islam offers a framework for anti-colonial and anti-authoritarian resistance, connecting the Qur'an’s themes of justice, liberation, and the prophetic tradition with contemporary movements for freedom.

15. "Faith-Rooted Organizing: Mobilizing the Church in Service to the World" by Alexia Salvatierra and Peter Heltzel

This book provides a framework for faith-based social activism, drawing from both Christian and Jewish teachings on justice and resistance. The authors offer guidance on organizing efforts against oppressive structures, emphasizing the role of faith communities in advocating for systemic change.

16. "Exodus and Revolution" by Michael Walzer

Walzer’s analysis of the Exodus story in the Hebrew Bible interprets it as a foundational narrative of liberation, justice, and resistance to oppression. He argues that the Exodus has been used throughout history as a powerful model for resisting authoritarianism and envisioning a just society.

#art #art history #baroque #abrahamic religions #christianity #christian blog #books and reading #literature reviews #reading list #theology #anti authoritarian #authoritarianism #resistence #domenico fetti #moses #bibliophile #ancient history #catholicism

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