Chaos Asa
Letters: Interrogations addressing rabbis and scholars, about Judaism
Letters: Interrogations addressing rabbis and scholars, to About Judaism
Question 1:
On the issue of Jewish Schism
Dear Rabbi …
Can you tell me if before the schism of the Jewish temple was originally located on Mount Gerizim and David then decided to move to Jerusalem?
It seems that the Samaritans are actually Jewish origin and it is true that Jews are the Protestants?
Dear students …
During the first five books of the Torah on Mount Gerizim is mentioned as the place of the injured, the place of God.
(You can search the knowledge center articles in this issue).
There is no mention of Jerusalem as a holy place.
Jerusalem was built by King David 400 years after the entry into the Holy Land.
No one ordered him to do.
She started for political reasons, He wanted to unite all the people of Israel under his rule.
And then it became a holy place.
When God chose this place? And he expected 440 years after Israel came into Canaan.
Sincerely Rabbi …
Question 2:
In the case of Gospel
What literary position should be placed the four Gospels (Gospels)?
It seems clear pseudepigrahae that the four were written by a single individual, and that for a duration of 30 yr (ie.70 AD – 100AD).
The first of the gospels come almost immediately after the destruction of the Temple of Jerusalem.
It would appear that this book was written by a winner of the Jewish doctrine or at least Jewish literature and uses this source to inspire his work.
That is messianic pseudepigraphae literature which refers to biblical themes, however, ambiguity and inconsistency, in essence, shows a mythological substructure.
The author expresses its intent with literature a messianic desire, that is to say, he is interested in the creation of the Messiah or mechanical wear in life and history of the messianic event.
Or is it just a secret, even refusing unconscious command of the mosaic This is not to conjure up an image of the divine?
Through his writing the author seems to want to create another project in existence and history of his anointed. These kinds satirical and ironic nostalgic about the characters of Jesus and Mary imprecated with messianic flavor.
Ironic since Messiah is still pending.
The nostalgic aspect is effective in adding spice to the prophetic scenario.
The satirical literature develops build a complete reversal of history, as the candidate of the Jesus of history many as described by Flavius Josephus, in his Conflicts of Jews was in fact a thief or a murderer and brutal history of Mary as described by Josephus "eat" literally half of his son, keeping the other half for dinner later.
Satirical literature must add, is the mode in the event of writing the Gospels.
From Greece and Rome spread with Horace etc. … was preferred vehicle of expressing grief.
Historical writers, Herodotus, Josephus, Livy and Plutarch, for example, illustrate history in the same manner and to such historical writing expresses no satire.
Question 3:
On the feminine nature with Mary, mother of the hierophant
It might seem that something of a mother teleological Christ improve public opinions about the female weed?
In the Gospel account, it is only Mary, and only in the motherhood is the female deliberately considered, not women in general and not beyond possibility that maternal.
However we can only observed with skepticism that it has a positive impact on women's suffrage at any general state other than the sole regent.
I must admit that this has greatly improved the status of a queen will prove to be a weapon hostile, ironic and paradoxical against the Jews Josephus even was comparable, this under the guise of Isabella of Spain.
Thus, the facts not give an improvement in female INSIGHT but stereotypification worse.
The Gospel of Josephus will prove more a hindrance and betrayal: the fact of trying to motivate public opinion; dangerous and reckless jeopardous.
In the improvisation of Mary as Mother of the Messiah, the idea has been queen helped many and is not an effective catalyst proverbial?
Then when everything is considered this aspect symbolic is the vector of importance.
Question 4:
On the authorization of the Gospel
One wonders if the four gospels were written by the same person why it is they are so different?
The answer could be that they were each written with a period of ten years between writing next.
In an interval of ten years everyone has ample time to move the text each with a different perspective.
It is necessary that four conditions must be taken account to justify writing the Gospels;
1. Interesting;
The author would like to have an interest Live in creative writing, knowing the imminence of the dispersion of the community, he could provide some contextualization of cohesion.
2. Free time;
The author would need enough free time and funding to focus and write documentation given.
3. Education;
The author would need sufficient knowledge of the object that is history and the writings of Hebrews.
4. Authority;
The author would have needed the authority to write his work.
Not just which would or might be allowed to write literary controversy that might disrupt a well-knit community.
Points Authorization of a priest Sadducee whose duty of being the sacrificial ritual and everyday casual is now firmly on the Retired since the destruction of the Temple of Jerusalem.
Question 5:
The intent of the Gospels
What intentions are reasons behind the design of the Gospel texts?
Two intentionalities may comment on an individual and the collective other.
1. The first is pure cathartic escape, indeed the concept of a Messiah proves to be undoubtedly escape: the author is faced with a situation that is clearly beyond its perceived capabilities.
By observing the historical nature, on can sympathize with the author constantly enduring endless war and hatred.
The intensity of the historical context of such evasion in May justified nominal.
Whereas in another context spiral escape in vice and pretense.
The pattern of avoidance may be contrary intuition of a quest for normality and humanity aspect to provide a record of the pattern of avoidance as a vehicle for back in the middle of a virtuous man and chaos.
Indeed, if one were to compare the true story of the Gospel, the contrast is extreme.
The historical context reveals a war zone where the unedited hysteria exclusively held, where, as the Gospels describes a fantasy dream idyllic, except for a brief torture and crucifixion.
2. The second intention is collective and strategic Priest as guardian and assumed responsibility for the community.
Therefore, the vital interest of creating a kind portable shrine and sacrifice.
The dispersed community could gradually disappear without his constant presence.
Thus, the community could take them to the Messiah in their dispersal pending.
This idea has been reviewed in the mass of the Jesuits by Paul III, who developed a rite laptop that could be celebrated beyond the limits of a church and the missionaries could not carry with them to exotic
land.
Obviously, the Gospels never existed if the temple had been destroyed forever.
Writing May the Gospels present a multiplicity of intent.
From a personal grief with the loss of the temple and where it is observed an individual tries to cope with the promise of a Messiah with impaired immanent and imminent.
Question 6:
On the original Gospel of Jesus
What is Judaism or classical doctrinal thinking to genealogy following?
Question that deserves an answer from authentic genealogy would demonstrate integrity and thus show some persuasive some?
The Gospel according to St. Matthew
——————————————
1:1 The book of the genealogy Jesus Christ, son of David, son of Abraham.
1:2 Abraham begat Isaac and Isaac begat Jacob, Jacob begat Judas and his brethren;
1:3 Judas begat Phares and Zara of Thamar, and Phares begat Esrom; Esrom begat Aram;
1:4 and Aram begat Aminadab Aminadab begat Nahshon, and Nahshon begat Salmon;
1:5 And Salmon begat Boaz of Rahab, and Boaz begat Obed of Ruth; Obed begat Jesse;
1:6 And Jesse begat David the king, and King David begat Solomon from that which had been the wife of Uriah;
1:7 And Solomon begat Rehoboam, Rehoboam begot Abijah, Abia begat Asa;
1:8 Asa begat Jehoshaphat Josaphat begat Joram, and Joram begat Ozias;
1:9 Uzziah begat Jotham, Jotham begot Ahaz, and Ahaz begat Hezekiah;
1:10 Manasseh begat Hezekiah, and Manasseh begat Amon, and Amon begat Josias;
1:11 Jechonias begat Josias and his brothers, about the time they were taken to Babylon:
1:12 And after they were brought to Babylon, Jechonias Salathiel begat and begat Salathiel Zerubbabel;
1:13 And Abiud begat Zerubbabel; Abiud begot Eliakim, and Eliakim begat Azor;
1:14 And Azor begat Zadok, Zadok begot Achim, and Achim begat Eliud;
1:15 Eliud begat Eleazar, Eleazar begot Matthan, Matthan begat Jacob;
1:16 And Jacob begat Joseph the husband Mary, of whom was born Jesus who is called Christ.
1:17 So all the generations from Abraham to David are fourteen generations and from David until the deportation to Babylon, fourteen generations, and the deportation to Babylon unto Christ are fourteen generations.
————————————————– —
1. That the Gospels are theological, not historical.
2. We could write theology with a genealogy which states that Jesus came to David, even if it is fictitious.
3. There are historical ambiguity For example, Joseph had a son, Judas, etc.
4. It is possible that none of the genealogy is correct, however, genealogy being the secondary ground.
One could say that the author had no other intention than writing prose.
Question 7:
On the authorship of the Gospels
So who wrote the Gospels?
We believe that the sole author of four gospels is Flavius Josephus.
He wrote these pamphlets decade of distance around the years 70, 80, 90 and until the end of his life in 100 AD.
1. The author had free time to write the Gospels.
2. The author had the rare ability and expertise to write his various works.
3. The author had sufficient knowledge of Jewish custom.
4. The author uses the literal name Joseph as the messianic and father Mathew as the author of the first Gospel.
5. The author is quite sympathetic to the Roman cause.
6. The author's detachment and protection of Jewish authority.
7. The author openly criticized the temple and the Jewish authority.
8. Josephus was continually seeking the recovery of Judaism vis-à-vis the Old World.
9. Josephus takes care not to contaminate some historical books with fictional works such is the case in the conflict of the Jews.
Written originally in Aramaic and intended to Jews residing in Mesopotamia after the Diaspora. Conflicts of Jews from the Directorate of Antiquities of the Jews, where accuracy History is interpretative.
10. The writing of the gospels specifically covers the life of Josephus, who is 36 to 100 AD.
11. The methodology and technique of the Gospels is explanatory work Josephus' Against Apion "and especially his" Life of Flavius Josephus.
12. It seems that the Gospels are a kind of cons-point to the true history of the Jews and that it is Flavius Josephus (Joseph ben Mattathias), the author of the Gospel.
13. The Gospels reveal a kind of vanishing point in the religious life of the author, a certain use of irrelevant impertinence cause and effect.
Clearly shows such a parallel that the author was in the extrusion of his element in the quest for meaning.
14. Flavius Josephus was within ten years of Plutarch both living in Rome, we can easily argue that we read each other.
Easily can be read directly parallels between events in the life of Joseph and his Gospel;
The apostle Peter refers the episode says about the betrayal of Joseph Jotapata.
The Jesus of the Gospels drew attention to the incident in Sepphoris.
Likewise the Apostle Paul was probably referring to himself Josephus;
a. Pharisee.
b. Sequestration by the Romans.
c. Life in Rome.
Question 8:
In the event of a religious novel
So why Josephus want to invent a new religion?
Or did he simply take out the old religion?
Antithetically was the new religion that invented the Gospels.
The destruction of the Temple of Jerusalem and the total dispersion of the Jewish community has left a void that had to be filled.
This proved to be the origin of the Gospels hylemorphic.
We must add that the original Josephus expressed their interest in Jewish sects and perhaps with a little convincing character gave birth to the four Gospels.
Paradoxically These messages in turn, prove the end of the Roman Empire and a critical philosophy of religion.
In addition, it is conceivable that Josephus only living in Rome between the Romans and then in the Roman culture, reminiscent of his Jewish heritage was interested in more closely depict what heritage associates.
Thus, to explain the point artificially inserted in the middle of the historical text "Antiquities of the Jews" and where interpolation introduces a messianic figure, two likely scenarios are possible;
1. Paternity some Christians have taken responsibility of deliberating on a verbatim Messiah historical way to perpetuate and strengthen his own conviction or riddle then the projection in society and among the curious speaker this indoctrination.
2. Or it is also conceivable that this Josephus himself, who was in possession of full often to reopen his own handwriting to include a historical compossibility unimpaire and thus promote its satirical Quazi Gospels.
Question 9:
Why seek to impose a fanciful notion of the public and is there a quest for power?
There is an analysis that describes a more fundamental motivation or rudimentary.
1. Suspicion (universal):
The hero of the story appears vulnerable expressing hesitation axiological as with the universal.
This suggests the creation of being incomprehensible.
2. Jealousy (generalization):
The author weaves his text with widespread early modulate imagery and symbolism contemporary the ancient world.
This obviously suggests not only an awareness of the world, but some relevance.
3. Scorn (customization):
The hero employs miracles and suffering as a technique to achieve its manifestations, which shows a disregard ontological.
4. Shame (specialization):
The temple reflects a certain worldview containing them and respect for society, the author focuses on a personal defeat. Losing omnificent this structure may be the operator of such satirical.
Question 10:
Of the four victims of the Gospel
It does not seem at all that the Gospel accounts have helped the Jews no better appreciate Judaism?
The Gospels have a devastating effect when he fell into the hands of those outside next to the Community, which is among other incidents, the Spanish Inquisition and the side with the non-Jewish interrogation in the matter of faith.
The first victim is the personal responsibility and guilt because God perpetuates the criminal with the ability to justify evil and failing human potential.
The second victim is the Creator, because God is no longer in sight.
The world can not be equated with art universal personal expression and development.
The Creator understood as the effective ideological and destination worldwide.
The third victim is a true semiotic, the concept of life after death removes the radical essentiality of the important and the existential sense.
The fourth victim was the creation since the consistency is relegated to the fantasy and coherence to a doctrine of exploitation, because the world now an absolute value.
Question 11:
On the philosophy of religion
Did the Gospels advance genuine philosophy of religion?
The main effect would be to abolish it completely intimidated and philosophy of religion to the point that those who dare has done on an individual basis.
The absolutism of revealed religion would impede the point of extinction any speculation about the nature and potential in God.
As with literature, he must seek an explanation of man and not expect more of the author that the author has to offer with all the historical contingencies.
1. A philosophy for the definition excludes the religion of God.
None other than the real theologian's vocation has always natural to establish such a final.
The male is by nature not a theologian but a philosopher ergo philosophy religion.
It is clearly presumptuous to invent God.
2. Philosophy of religion is essentially phenomenological.
An original philosophy of religion categorically excludes any arbitrary hermeneutics of God.
Therefore, any definitive modality is causation is the observation that, after establishing the parameters of the gods of productivity necessary.
Such as what is voluntary productivity the Creator, business productivity is Creation.
3. Outlaw is the refusal of recognition of God, which is where logic is demanding, therefore we must admit it.
The opposite is also true with an improvisation of the idea of God in accord with the interests collective or selective.
4. The intrinsic difference between theology and philosophy of religion is that of perception.
Theology treats the world according to the divine will, the real from the inside, thus auditual approach.
While the philosophy of religion treats according to the divine world, the real from the outside, so a visual approach.
Question 12:
Four puzzles without problematic response with a literalness of the Gospels.
1. The possibility of evil being whose God is the brain.
Such concept suggests irrefutably a conference of a God irresponsible to say.
The hypocrisy is on the will of not available and comes in two pieces, these are:
a) intrinsic, not to do what you want done and
b) extrinsic; to do what one does not.
2. The mechanism of the Gospel of forgiveness implies a contradiction in God.
The concept of the grace of God, inevitably deculpabilization criminal deradicalization ad potential human ergo human responsibility thereof.
Denial Achievement intrinsic reduced to guessing efficiency.
To pardon is to literally take part in the said vice.
God would have become criminal making crime itself is a logical necessity.
When, in the metaphysics of righteousness is engaged in analysis etiological and teleological.
3. The idea of heaven is probably the effect of the subtraction of the Creator of the Mondaine.
World Development is not necessarily synonymous with the realization of the divine as it should.
4. The stumbling on the fact of a Messiah powerless when even if true, to introduce ambiguity and contradiction between creation and Creator the obvious need of a miracle to bridge the gap and sustain the world perfectly logical.
Question 13:
The first Guidelines for Philosophy of Religion.
What are the immutable principles first when it comes to foundations as philosophy of religion?
There seems to be a logical principles as quaternary first.
1. Than gasoline;
The concept of God is first and foremost a philosophical necessity.
a) As the exit strategy for the personal vice of presumption.
2. That of existence;
God is effective.
a) Since the hypocrisy is two natures, is to do what we do not want to do and not do what no one wants to do. The student must recognize and avoid the implication that the world is not what God wants.
3. What's insistence;
The world and everything in it is work and life of God.
a) For what can be perceived is a prominent expression of Gods achievement.
4. How many gifts;
God can speak for itself.
a) The student of philosophy of religion should allow in all things the supreme expression of God manifest to try to get there.
About the Author
RRK Ph.S
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