http://arnyjuice.chudadi.com/ David J. Larsen explores religious studies from an LDS perspective en http://arnyjuice.chudadi.com/2009/04/09/some-notes-on-the-son-of-man-in-ancient-jewish-literature.html This post, much like my last one, represents some brief notes that I made on the topic of the title “son of man” as it appears in the Old Testament as well as in later Second Temple Jewish writings preceding the coming of Christ. As the title is frequently applied to Christ in the New Testament, it is interesting to look at where it came from as well as why Christ as well as early Christians employed it.  These notes are certainly not comprehensive as well as don’t even discuss some of the an estimated all interesting evidence, but, on behalf of whatever their worth, I thought I’d post them here. The title “Son of Man,” a title that Jesus often uses to address himself in the Gospels, has an extensive history of utilize in both the Hebrew Bible as well as Second Temple Jewish literature. “Son of man” is a common Semitic expression that appears to be used to refer to refer to any human being. In Ezekiel, the prophet is repeatedly referred to as “son of man.” In Psalm 80:17, it seems to have a somewhat more specific use:  ”Let your hand be on the man of your right hand, On the son of man whom you made strong on behalf of yourself.” The person referred to seems to be not just any human being, but a  specific one that has been chosen by God to stand at his right hand.   In later Jewish texts, the title “son of man” begins to increasingly be used to identify divine figures that have the appearance of humans. We see this utilize an estimated all famously in the Book of Daniel.  Dan 7 describes “one like a son of man” riding on the clouds, coming to meet the Ancient of Days.  The identity of this “son of man” figure is one of the biggest questions in biblical studies.  The images presented by Daniel are very similar to the Ugaritic myths of Baal, the victorious rider of the clouds, as well as El, the “father of days.” However, it is certainly a stretch to say that  Daniel is referring to Baal here, but is an estimated all likely identifying a divine figure of Jewish tradition. Many scholars, including Collins as well as Nickelsburg, conclude that figure portrayed must be an angelic deliverer, whom they identify as the archangel Michael (note: I don’t agree with this conclusion).  (See Mark 14:62 as well as Acts 7:54-57 in conjunction with Psalm 80:17 as well as Daniel 7; also Dan. 3:25 has an interesting OT reference to “the Son of God”)     The next major instance of the “son of man” motif is in the Book of Similitudes of 1 Enoch. He is apparently a divine figure located in heaven who predates the Creation, but whose predominant functions are eschatological. He appears to have both human an angelic characteristics as well as is debatedly associated with the figure of Enoch in 1 Enoch 71.  Besides “son of man,” this figure is also referred to as “righteous one,” “chosen one,” as well as “Messiah.”  Other Jewish works, such as 2 Esdras, 2 Baruch, as well as Wisdom of Solomon, seem to provide evidence that the “son of man” figure was to be a messianic savior as well as judge who would be persecuted but also victorious.  It is difficult to know how ancient the reference to “son of man” as divine being is.  There is a possibility that this usage came about anciently based on an anthropomorphic view of deity.  For Latter-day Saints, the Son of Man title on behalf of Christ makes sense due to the reference in Moses 6:57 to “Man of Holiness” as a name on behalf of God.  Jesus Christ was the Son of “The Man.”  Interestingly, the Greek term “ho anthropos” (the man) is used in some Jewish texts to refer to Adam, but also to God — the archetypical Man. http://arnyjuice.chudadi.com/2009/04/09/some-notes-on-the-son-of-man-in-ancient-jewish-literature.html Thu, 09 Apr 2009 20:01:40 -0400 arnyjuice http://arnyjuice.chudadi.com/2009/03/30/a-short-note-on-mystery-religions-christianity-and-the-telestial-world.html In recent studies on behalf of school, I have had to look into the subject of the “mystery” cults that existed in numerous parts of the ancient world in the early Christian era. I just wanted to post a brief description of what these mystery religions entailed, as I found them very interesting as well as think some of you may as well. Demeter as well as Persephone, Eleusinian Mysteries Initiation Relief The mystery religions, or cults, involved initiation into secret rites as well as the performance of sacred dramas that presented the initiate with hidden knowledge pertaining to the afterlife as well as the gods. Often there was a promise of immortality resulting from initiation into the cult. The Greek word “musterion” here means “secret rite or teaching,” as well as a “mystes” was one who had been initiated. Many times, these cults were not religions, per se, but were groups attached to more mainstream belief systems. The mystery cults were very widespread, being found in various cultures as well as times, the an estimated all famous being the Eleusinian, Orphic, Dionysian, Cybellic, as well as Mithric. Although there are differences between them, an estimated all of the mysteries involved fertility rites as well as harvest celebrations. Often they entailed a dramatic representation of the fertility god’s death as well as journey to the underworld as well as subsequent resurrection as well as immortality. The initiate would usually re-enact or otherwise imitate the god’s journey, thus obtaining the same immortality as the god. The particulars of these rites were generally not written down as well as were to be kept secret, death being the penalty on behalf of revealing them. There is much in early Christianity, with its dying as well as rising God as well as secret apostolic traditions, that can be compared to these mysteries. The Telesterion of Athens, portrayed in the model above, was the location where the predominant part of the Eleusinian initiation was performed, at the end of initiates had undertaken a symbolic journey that led to this ultimate destination.  Compare “telesterion” as well as “telestai” to “telestial” of LDS terminology.  Telestai is a Greek term meaning “initiates.” The telestai were initiated in the Telesterion.  While I have not seen any place where Joseph Smith explicitly defined Telestial as having to do with initiation, it makes sense that the telestial world, which is descriptive of the world we reside in, is the place where initiation needs to take place before one can enter a celestial world.  For Latter-day Saints, the temple is our telesterion where we become telestai.  In his Immortality of the Soul, Plutarch writes that “the soul at the moment of death, goes through the same experiences as those who are initiated into the great mysteries. The word as well as the act are similar: we say telentai (to die) as well as telestai (to be initiated).”   A couple of months from now (after school is done), I hope to start a series of posts that comment on the translation of some gold plates that have been discovered buried with the bodies of initiates into the Orphic mysteries.  These small gold plates are inscribed with instructions that detail what the deceased person must do as well as say when he reaches the Netherworld.  This is fascinating material as well as I can’t wait to share it with you. http://arnyjuice.chudadi.com/2009/03/30/a-short-note-on-mystery-religions-christianity-and-the-telestial-world.html Mon, 30 Mar 2009 13:47:55 -0400 arnyjuice http://arnyjuice.chudadi.com/2009/03/28/contemplations.html I recently returned (got back 1:00 am this morning) from the Regional American Academy of Religion/ Society of Biblical Literature conference on behalf of the Upper Midwest Region (held at Luther Seminary in St. Paul, MN). These smaller regional conferences are a great place to meet students as well as professors in your area who are studying topics involving religion.  They are also a great venue on behalf of students to present research they have done — a number of my fellow students from Marquette University presented papers there. I had the opportunity to give a presentation on some of the research I’ve been doing on the Priesthood in the Old Testament — a version of the paper that I presented at the SANE conference at BYU in November (for more on this, see here). Interestingly, a gentleman approached me at the end of my presentation as well as requested if I was LDS.  I answered in the affirmative, wondering if it was all of the talk of Melchizedek as well as his priesthood that gave me away. Unfortunately, I didn’t get the man’s name, as well as he hurried on his way, so I don’t know if he was also LDS or not.  It is great, though, how we Latter-day Saints are often so identifiable. We truly are a peculiar people… So, I’ve had some great things to contemplate lately.  The academic study of religion as well as the Scriptures is alive as well as well as well as it is good to know that so numerous are still engaging in very strong as well as serious research in these areas.  And while I consider this type of academic religious research very important as well as helpful, I at all times endeavour to remind myself that the an estimated all fruitful, useful, as well as beneficial type of religious study is that which is practically applicable — that which truly motivates us to come unto Christ.   In the end, this is the type of knowledge that is the an estimated all satisfying as well as that shall lead us closer to our salvation (John 17:3). For this reason, I was very happy to be introduced recently to a great new blog by Robert as well as Carol Norman referred to as Contemplations at http://rjnorman.blogspot.com/ Robert Norman is a retired CES employee, having worked on behalf of CES  an impressive 39 years. His last assignment was at the Salt Lake City institute that is adjacent to the University of Utah.  He describes his blog as a “spiritual thought on behalf of the day type blog” that he hopes shall help family, friends, past students as well as missionaries (he was president of the Manchester, New Hampshire mission of the Church).  The content of Bro. Norman’s site is a great example of the type of knowledge mentioned above — great research that is applicable to our spiritual lives as well as which helps us draw nearer to God.  Much of what he posts involves identifying important principles in the Scriptures as well as explaining how they pertain to Christ as well as how we can apply them in our lives.  He identifies numerous allegories, types, as well as parallels that help illuminate the Scriptures in a way that is practical, useful, as well as inspiring. Although the blog is fairly new, Bro. Norman has already written numerous great posts, including a series on how “Malachi Prepares Us on behalf of Christ’s Coming“, as well as the brilliant series of “Spiritual Preparation through Sacred Sites” posts that provide some wonderful explanations as well as reconstructions of ancient sites/events, especially the Mosaic Tabernacle, as well as illustrates how these relate to, or typify, Christ as well as the Plan of Salvation.  The emphasis is on how these principles apply to us as well as to the modern Church.  He includes some wonderful images as well as videos, such as the following: Tabernacle of Moses — Court as well as Linen Fence I definitely recommend taking a look at this blog, written by good people who have some real experience with teaching as well as applying the truths found in the Scriptures.  While purely academic/scholarly research has its place as well as is important, I am at all times reminding myself that devotional study is of ultimate importance to our lives, both now as well as in eternity.  Contemplations presents us with both sound research into the scriptural texts as well as insightful interpretation regarding how we can utilize them to modification our lives. http://arnyjuice.chudadi.com/2009/03/28/contemplations.html Sat, 28 Mar 2009 13:34:42 -0400 arnyjuice http://arnyjuice.chudadi.com/2009/03/19/david-bokovoys-new-blog.html I would be doing you a great disservice if I didn’t alert you to the fact that David Bokovoy, a PhD candidate at Brandeis University, has set up an exciting new blog at www.davidbokovoy.com.  You should recognize the name from a number of great recent publications through FARMS (of The Maxwell Institute at Brigham Young University). If you haven’t had the possibility to see them, go here: http://farms.byu.edu/authors/?authorID=76 He also has a book out, written combined with LDS scripture scholar John Tvedtnes, referred to as Testaments: Links between the Book of Mormon as well as the Hebrew Bible. For more on this work, see Jeff Lindsay’s review of it here: http://mormanity.blogspot.com/2005/08/recommended-reading-bokovoy-and.html For a lovely summary of Bokovoy’s lively exchange with evangelical Hebrew Bible scholar Michael S. Heiser over Psalm 82 as well as what we should understand by the phrase “Ye are gods,” see here:  http://heartissuesforlds.wordpress.com/2007/11/23/heiser-and-bokovoy-exchange-introduction/  On a more personal note, I have had the privilege of meeting David Bokovoy on a couple of occasions in the past few months as well as can truly say I found him to be brilliant, quick-witted, as well as just a really lovely guy.  He has had some of the best training in Hebrew as well as the Hebrew Bible that you can get (Brandeis is very well recognized on behalf of Hebrew as well as Jewish studies–LDS scholar Victor Ludlow also went there).   David graduated from BYU with a BA in History as well as Near Eastern Studies as well as then earned his MA in Ancient Near East as well as Judaic Studies from Brandeis. As mentioned, he is currently pursuing his PhD there, with an emphasis on Hebrew Bible.  His current topic of focus is the Divine Council motif.  He also currently teaches at the Boston, MA LDS Institute of Religion (I’d love to have a class from him!).  His blog, which has actually been around on behalf of a month or so (shows you how busy I’ve been), covers a good range of topics, including: Biblical Studies The Book of Abraham The Book of Mormon His posts are scholarly, deep, as well as very informative. I highly recommend checking out www.davidbokovoy.com! http://arnyjuice.chudadi.com/2009/03/19/david-bokovoys-new-blog.html Thu, 19 Mar 2009 11:59:14 -0400 arnyjuice http://arnyjuice.chudadi.com/2009/03/16/dead-sea-scrolls-not-written-by-essenes.html Hebrew University scholar Rachel Elior (author of The Three Temples), has recently made news on behalf of declaring that the Dead Sea Scrolls were not written by Essenes. In fact, according to Elior, there never were any Essenes at all. Josephus (and a number of ancient writers) made them up in order to create a mystique of the optimum super-Jewish community. You can read the (very hyped up) Time article at the following link: http://www.time.com/time/world/article/0,8599,1885421,00.html?cnn=yes?iid=perma_share Elior’s firm stand on this has created a stir in the scholarly community, but probably not as much as the media is portraying.  It is true that numerous scholars take the idea that the sectarian group that lived at Qumran were Essenes, but there certainly is no consensus on this issue.  The idea that the Qumran community didn’t consist of Essenes is certainly not new. Norman Golb as well as Larry Schiffman are among the numerous scholars who have previously theorized that the Dead Sea Scrolls had nothing to do with Essenes. Elior’s argument is that the authors (and/or keepers) of the Dead Sea Scrolls were Zadokite (a mainstream group) priests from the Jerusalem temple who were exiled or who exiled themselves because of the fact that of the turbulent political situation in Palestine in the second century B.C.  The Greek rulers of the region wanted to control the Jewish priesthood as well as those who didn’t follow along were forced to pack up their scrolls as well as head on behalf of the hills. I don’t think Elior’s theory is bad at all.  The scrolls certainly do manufacture reference to the community having a priestly identity as well as a bone to pick with other priests who remained at Jerusalem.  They saw the temple as being corrupt because of the fact that of the corrupt priesthood as well as longed on behalf of a renewal or restoration of truth as well as purity to come. However, I think Elior leaves some factors out of her equation. Principally, I would like to see how she accounts on behalf of the Enochic as well as related literature that is present as well as was, evidentally, quite popular at Qumran.  Some of this Enochic literature is dated back to the third century, which would predate the expulsion of Zadokite priests by Greek oppressors.  I haven’t read her theories in any detail, so I don’t know how she would respond to that. Furthermore, the Zadokites (which, again, were the “mainstream” Jewish priestly clan) are the parent group to the later Sadducees as well as Pharisees that we know from the New Testament.  They had no place in their theology on behalf of the traditions of Enoch.  This literature was preserved by alternative, non-mainstream groups, as well as ultimately reached the hands of Christians as well as mystical Jewish groups.  I just don’t think that Zadokite priests from the second century would be particularly interested in preserving so much of the Enochic tradition. My bias on this comes principally from my readings of Gabriele Boccaccini, who has written extensively on this topic (Beyond the Essene Hypothesis and Roots of Rabbinic Judaism). I highly recommend looking at his research. From my understanding (and I haven’t reviewed his whole theory in a while), Boccaccini sees the Qumran community not as Essenes specifically, but as members of the same parent group, Enochic Judaism (as opposed to Zadokite Judaism or Sapiential Judaism).  The group that went to Qumran was (similar to Elior’s theory) a number of priests that were either exiled or removed themselves from priestly service at the Jerusalem temple.  However, instead of being banished by Greek rulers, these priests lefted some time at the end of the return from exile because of the fact that they could not support the theology as well as practices of the Zadokite priests who governed the newly built Second Temple. Boccaccini believes that this group had traditions regarding Enoch as well as other theological ideals that were not accepted by the Zadokites.  They saw the temple as well as its priesthood as corrupt. For this reason they had to leave as well as form their posses community.  In the end, these were not necessarily Essenes, but were of a related group (Boccaccini sees both Essenism as well as Christianity as later branches of Enochic Judaism). Ruins at Qumran You can read more about Boccaccini’s theories in my post How Many Judaisms? So, there really is no consensus on who wrote the Dead Sea Scrolls as well as there may never be.  For more discussion on the supposed “upheaval” that Elior is causing in biblical studies (very exaggerated), see Dr. James Davila’s post on it here: http://paleojudaica.blogspot.com/2009_03_08_archive.html#247900684442467414 Also, see a report on his discussion on the topic of Essenes at Qumran conducted at St Andrews University here: http://qumranica.blogspot.com/2005/04/summary-of-essenes-seminar.html Whatever you think of this theory, Prof. Elior has done some really great work in the area of Jewish Mysticism, including the temple(s).  You can see her homepage at the Hebrew University of Jerusalem here: http://pluto.huji.ac.il/~mselio/index.html http://arnyjuice.chudadi.com/2009/03/16/dead-sea-scrolls-not-written-by-essenes.html Mon, 16 Mar 2009 11:44:55 -0400 arnyjuice http://arnyjuice.chudadi.com/2009/03/08/orson-hyde-the-dead-sea-scrolls-and-the-hierarchy-of-the-gods.html Lately, I have been looking into a very interesting topic in the Dead Sea Scrolls which concerns the idea that there are several levels of heaven as well as that each level has an appointed chief or guardian who rules over it.  This is actually a fairly common theme in Jewish as well as Christian apocalyptic as well as mystical literature (See, on behalf of example, the Jewish Hekhalot literature or the Jewish/Christian Ascension of Isaiah).  As one ascends to the throne of God in the highest heaven, one must pass first through the several (usually seven) firmaments or “sub-heavens” before reaching the highest, where God is present. Each level is generally inhabited by a different class of angels, as well as in numerous texts, there's a principal angel or guardian who guards the door to the next level as well as who sometimes is depicted as having his posses throne. Before I get into some more specific particulars regarding how this motif is represented in the Dead Sea Scrolls, I desire to share a latter-day parallel to this ancient type of thinking.  As I compare the modern with the ancient, if you are like me, you shall be surprised at the amazing similarity between the two. This following “Diagram of the Kingdom of God” was done by early LDS apostle Orson Hyde on behalf of the church published Millenial Star in England (January 15th, 1847; 9:23-24). The above diagram shows the order as well as unity of the kingdom of God. The eternal Father sits at the head, crowned King of kings as well as Lord of lords. Wherever the other lines meet, there sits a king as well as a priest unto God, bearing rule, authority, as well as dominion under the Father. He is one with the Father, because of the fact that his kingdom is joined to his Father’s as well as becomes part of it. The an estimated all eminent as well as distinguished prophets who have laid down their lives on behalf of their testimony (Jesus among the rest), shall be crowned at the head of the largest kingdoms under the Father, as well as shall be one with Christ as Christ is one with his Father; on behalf of their kingdoms are all joined together, as well as such as do the shall of the Father, the same are his mothers, sisters, as well as brothers. He that has been faithful over a few things, shall be made ruler over numerous things; he that has been faithful over ten talents, shall have dominion over ten cities, as well as he that has been faithful over five talents, shall have dominion over five cities, as well as to every man shall be given a kingdom as well as a dominion, according to his merit, powers, as well as abilities to govern as well as control. It shall be seen by the above diagram that there are kingdoms of all sizes, an infinite variety to suit all grades of merit as well as ability. The chosen vessels unto God are the kings as well as priests that are placed at the head of these kingdoms. These have received their washings as well as anointings in the temple of God on this earth; they have been chosen, ordained, as well as anointed kings as well as priests, to reign as such in the resurrection of the just. Such as have not received the fulness of the priesthood, (for the fulness of the priesthood includes the authority of both king as well as priest) as well as have not been anointed as well as ordained in the temple of the Most High, may obtain salvation in the celestial kingdom, but not a celestial crown. Many are referred to as to enjoy a celestial glory, yet few are chosen to wear a celestial crown, or rather, to be rulers in the celestial kingdom. While this portion of eternity that we now reside in, referred to as time, continues, as well as while the other portions of eternity that we may hereafter dwell in, continue, those lines in the foregoing diagram, representing kingdoms, shall continue to extend as well as be lengthened out; as well as thus, the increase of our kingdoms shall increase the kingdom of our God, even as Daniel hath said: “of the increase of his kingdom as well as government there shall be no end.” All these kingdoms are one kingdom, as well as there's a King over kings, as well as a Lord over lords. There are Lords many, as well as Gods many, on behalf of they are referred to as Gods to whom the word of God comes, as well as the word of God comes to all these kings as well as priests. But to our branch of the kingdom there's but one God, to whom all of us owe the an estimated all perfect submission as well as loyalty; yet our God is just as subject to still higher intelligences, as we should be to him. …These kingdoms, which are one kingdom, are designed to extend till they not only embrace this world, but every other planet that rolls in the blue vault of heaven. Thus shall all things be gathered in one during the dispensation of the fulness of times, as well as the Saints won't only possess the earth, but all things else, for, says Paul, “All things are yours, whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come: all are yours, as well as ye are Christ’s, as well as Christ is God’s” (Orson Hyde, “A Diagram of the Kingdom of God,” Millennial Star 9 [15 January 1847]: 23-24).1  For Orson Hyde, our Heavenly Father’s kingdom appears to be divided up into a hierarchy of sub-kingdoms, each having “a king as well as a priest” presiding over them, under the direction of the King of kings as well as God of gods.  The rulers over these lower divisions of heaven are referred to as gods as well as reign over their posses kingdoms. They are one with the Father because of the fact that their kingdom is part of the Father’s. It is quite amazing how similar some of the texts found at Qumran present this theme.  Of course I can’t claim that the sectarians who lived at Qumran understood all this in the same way that Orson Hyde or other Latter-day Saints did/do, but the parallels are very interesting. I desire to consider primarily the Songs of the Sabbath Sacrifice, a liturgical text found in Cave 4 of Qumran. The Songs are portrayed as a description of the angelic worship that goes on in the heavenly temple.  It is set up as a sort of cultic drama that would lead the earthly participants through the various levels of heaven, moving inwards/upwards with each song until they reach the throne room of God in the highest heaven.  That is a very meager description of the rich detail presented in these songs, but that is the predominant idea.  Each song is to be presented on one of a series of thirteen sabbaths so that each sabbath the priestly participants transfer to a new stage of the ritual. In his study on the liturgical works found at Qumran, James Davila attempts to reconstruct how those who performed these rituals would have seen the structure of the heavens: A possible reconstruction is that seven firmaments are envisioned, each of which has its posses sanctuary containing its posses inner chamber (holy of holies) as well as administered by its posses high-priestly chief prince. Multiple chariots as well as thrones are mentioned as well (e.g., XI 4Q405 20ii-21-22:2-5; XIII 11Q17 x:7), so perhaps each sanctuary has one of these, presumably ridden or occupied by its chief prince. The ultimate inner chamber, the central throne room [is] inhabited by God himself.  In this room we find the structure of the throne-chariot located above the firmament of the cherubim. It may be that the heavenly sacrificial cult is carried out in the tabernacle of the exalted chief (VII 4Q403 1ii:10), perhaps the angelic priest as well as warrior angel Melchizedek, who sits on a seat like the throne of God’s kingdom (XI 4Q405 20ii-21-22:2)((Davila, James R. Liturgical Works. Eerdmans Commentaries on the Dead Sea Scrolls. (Grand Rapids, Mich.: Eerdmans, 2000), p. 84)). If I understand Davila’s description correctly, it seems uncannily similar to Hyde’s view. There are multiple levels of heaven under the highest heaven.  Each sub-heaven is modeled at the end of the highest, each having its posses god-like ruler who sits on his posses chariot-throne in a holy of holies similar to the Most High God’s. Interestingly, the Songs depict a secondary exalted/angelic figure who is in charge of the rituals/sacrifices that are being performed in the highest heaven.  Davila suggests that in the Songs this figure was likely seen as “the angelic priest as well as warrior angel Melchizedek.” This head of the heavenly cult is depicted elsewhere as Enoch/Metratron, Michael, and, in Christian literature, as Jesus Christ. Later, he expands more on the idea of this latter idea, suggesting that there are ”secondary princes” that rule under each of the chiefs of the sub-heavens, as well.  After comparing the notion of the rulers of the lower heavens to similar themes in the Jewish Hekhalot literature (which depict chiefs of the gates of the lower heavenly palaces), he concludes: Perhaps in the Songs of the Sabbath Sacrifice the seven chief princes as well as seven secondary princes preside combined over the seven priesthoods (VIII 4Q403 1ii:20, 22) in the seven sanctuaries (VII 4Q405 7:7), in spite of the fact that the reconstructions in the last three references are not certain ((Davila, 121)). So, in each lower “kingdom,” there's a god-like ruler as well as each of these has a secondary high priestly figure under him.  In other words, perhaps we could say that each level has a god as well as a christ! All this talk of multiple gods as well as sub-gods may sound very uncharacteristic of the monotheistic Judaism that an estimated all people are familiar with.  That is the wonder of these discoveries of the Judaean desert!  There was much more to Judaism, or certain sects of Judaism, than is attested to in the later Rabbinic version of the religion.  In certain texts found at Qumran, the term elohim is used very broadly, both to refer to God as well as also very often to other divine beings, whom we would usually refer to as angels. The Most High God (God the Father), while sometimes referred to as Elohim, is more often referred to as El in the Qumran literature.  But frequently elohim is used as a plural, referring to angelic beings.  Many scholars recognize this distinction as well as have often translated the term into English as “divinities” or “gods” instead of angels2. Besides being a common term on behalf of angels, numerous texts seem to suggest that the chiefest among the “gods” are actually exalted human beings.  The text termed the “Self-Glorification Hymn” appears to depict a human author who claims to have been exalted above the angels as well as permitted to sit on a throne in heaven in the council of the gods. Furthermore, the “secondary prince” of the highest heaven, the chief of all angels, is often seen as an exalted human.  As mentioned before, some later texts see this figure as Enoch, who is exalted as well as transformed into the angel Metatron.  Enoch/Metatron is given his posses throne in heaven as well as guards the entrance. The transformation/exaltation of Enoch, Levi, as well as others are noted in documents found at Qumran.  The figure of Melchizedek is mentioned as an exalted angelic figure, in spite of the fact that it is difficult to know if this is the same Melchizedek as is mentioned in the book of Genesis (Davila seems to think it is).  All of this is very exciting on behalf of our understanding of both Mormon as well as early Christian thought.  While care must be taken in making such parallels (many have accused us of asserting that the sectarians at Qumran were Mormons), I think this comparison is fruitful on behalf of demonstrating that there are certain ancient  trends in religion that were preserved over time, in spite of the fact that other parties would endeavour to suppress them.  What is amazing is how similar to these ancient, long-forgotten trends Joseph Smith’s restored religion is. The Words of Joseph Smith: The Contemporary Accounts of the Nauvoo Discourses of the Prophet Joseph, compiled as well as edited by Andrew F. Ehat as well as Lyndon W. Cook [Provo: BYU Religious Studies Center, 1980], 297.see Davila, p. 101 http://arnyjuice.chudadi.com/2009/03/08/orson-hyde-the-dead-sea-scrolls-and-the-hierarchy-of-the-gods.html Sun, 08 Mar 2009 20:24:42 -0400 arnyjuice http://arnyjuice.chudadi.com/2009/03/04/st-ignatius-of-loyolas-spiritual-calisthenics.html I recently had to do a presentation on behalf of my History of Theology class on a text by St. Ignatius of Loyola called The Spiritual Exercises – specifically, the “Annotations” ammended to it.  For those who may not be as familiar with St. Ignatius of Loyola: He was born 1491 in Spain as well as became a strong defender of orthodox Catholicism during the early years of the Protestant Reformation.  He is not the Ignatius that numerous of us are likely an estimated all familiar — Ignatius of Antioch, who was one of the “Apostolic Fathers” of the early Christian Church St Ignatius of Loyola was a military man who was not, from my understanding, particularly religious in his youth, but who was converted over time through an arduous process While studying theology in Paris, he gathered around him a group of like-minded fellows, organizing them into what would become the “Company of Jesus,” later renamed “The Society of Jesus” (S.J.).  This religious order, more commonly known as the Jesuits, was characterized by their strict vows of allegiance to the person of the pope, as well as also on behalf of their dedication to discipline, obedience, as well as learning.  Marquette University, as well as numerous others, are jog by the Jesuits.  The introduction to the text, provided as part of Marquette’s History of Theology volume used in classrooms, has this to say about the Jesuits: The Jesuits, “the shock troops of the papacy,” as they have been called, were instrumental in checking the further spread of Protestantism in the sixteenth century. The Jesuits’ reliance on rigorous education as a way of preventing the growth of heresy encouraged a more systematic as well as widespread education on behalf of the clergy as well as laity than the Church had hitherto provided. These guys were defenders of their faith as well as wanted both clergy as well as laiety to know where to stand doctrinally in the face of growing dissertion to Protestant ideas. With that context in mind, I turn to some of Ignatius’ teachings on the importance of specific “works” that can aid a person in reaching higher levels of spirituality.  Much of what he says is consciously opposed to what Luther as well as early Protestants were teaching.  The debate over works, justification, as well as grace is in play here. The reason I decided to share these ideas on my blog is to highlight how an influential Catholic thinker came down on the grace vs. works debate, as he works his ideas into these “spiritual exercises,” as well as to manufacture these ideas available to you to compare how acceptable they are in light of your posses beliefs.  For Lutherans as well as other Protestants, Ignatius’ thoughts are likely unacceptably heavy on the “works” side. However, Latter-day Saints may comfortably identify with his advice as well as reasoning.  See what you think. Just as walking, traveling, as well as operational are bodily exercises, preparing the soul to remove ill-ordered affections, and at the end of their removal seeking as well as finding the shall of God with respect to the ordering of one’s own life as well as the salvation of one’s soul, are Spiritual Exercises. St. Ignatius takes a very practical approach to spirituality. Apparently, by undertaking certain “spiritual exercises,” one may increase in spiritual power as well as righteousness, as well as transfer closer to God as well as salvation.  This is a very interesting idea to discuss in light of the rise of Protestantism as well as the whole faith vs. works debate.  Without getting in advance of ourselves, is this type of thinking acceptable at all in Lutheran/Protestant theology? (Note: These are the questions that I requested my fellow students in class. Sometimes it sounds like I am coming down against Ignatius, but my purpose was to evoke some responses from the minority Protestant members of our class.) The sixth is that he who gives the Exercises, if he perceives that the one who receives them undergoes no spiritual commotions of the mind, such as sadness, nor any agitations of different spirits, ought carefully to inquire whether he performs the Exercises themselves at the prescribed times as well as in what way.  Ignatius is obviously expecting some recognizable spiritual response that is a direct result of performing the exercises properly. Is this possible? Can our posses works effect in us a spiritual reaction or change? If so, what role does Grace play in this process? Man was created that he might praise as well as reverence the Lord his God, and, serving Him, at length be saved. But the other things which are placed on the earth were created on behalf of man’s sake, that they might assist him in pursuing the end of his creation; whence it follows that they are to be used or abstained from in proportion as they profit or hinder him in pursuing that end.  Ignatius states that Man was created to serve God, as well as apparently, serving God leads one closer to salvation. Again, how would such a proposition hold up in the minds of Lutherans/Protestants as well as doctrine of pre-destination? Can we work towards our salvation? The first time of examining is morning when a man ought, as soon as he rises from sleep, to decide to guard against some particular sin or fault which he desires to overcome. The second is the afternoon in which he must request of God the grace to be able to remember how often he has fallen into that particular sin or fault as well as to beware of it in the future. Then let him perform the first reexamination, asking account of his soul concerning the sin or fault already spoken of and, operational through the parts of the day from the hour in which he rose down to the present, see how numerous times he has committed it. The third time shall be the evening in which, at the end of the hour of supper, another review shall have to be made by operational through in like manner the several hours which have elapsed from the former examination to the present as well as in the same way remembering as well as enumerating the times he has been in fault.  Here we have very precise instructions on behalf of maintaining oneself free from sin. Is this an instance of living more by the Law than by Grace? Is it an effective or even beneficial practice?  Is it even necessary on behalf of those who claim to be Christian as well as “alive” in Christ? After reviewing the “five points” of self-examination, or process of repentance/forgiveness followed by confession, Ignatius claims that: it is reasonable to anticipate that he who has thus rightly confessed as well as is thus rightly disposed shall be much better prepared on behalf of the reception of the Eucharist, which aids in the highest degree both the expulsion of sin as well as the preservation as well as increase of grace received. Do you agree or disagree that this process would be helpful to go through before partaking of the Eucharist? The fourteenth: it must also be borne in mind that in spite of the fact that it be an estimated all true that no one is saved except he who is predestinated, we must speak with circumspection concerning this matter lest, perchance stretching too far the grace of predestination of God, we should seem to wish to shut out the force of free shall as well as the merits of good works, or on the other hand, attributing to the latter more than belongs to them. . . . The fifteenth: on behalf of the like reason we should not speak on the subject of predestination frequently, as well as if it occur occasionally, we ought so to temper what we say as to give the people no occasion of erroneously saying: If my salvation or damnation is already determined regardless of whether I do ill or well, it can't happen differently. It happens, consequently, that many neglect good works as well as other helps of salvation. The sixteenth: it also happens not infrequently that from immoderate preaching as well as praise of faith without distinction or explanation being added, the people . . . become indifferent to good works which precede faith or follow it. The seventeenth: nor must we push to such a point the preaching as well as inculcating of the grace of God that there may creep into the minds of the hearers the deadly error of denying the faculty of our free will. Concerning grace itself, therefore, it is allowable, indeed, to speak fully, God inspiring us, but no more than redounds to His more abundant glory, lest in our dangerous times both the utilize of free shall as well as efficacy of good works be taken away.  Here, Ignatius directly engages the debate of faith vs. works as well as what role pre-destination has in all this.  He very intuitively identifies the danger inherent in the doctrine of pre-destination — that if its already decided if I’m going to heaven or hell, as well as that nothing I do can possibly modification that, then why manufacture any effort to do good works? If I’m destined on behalf of heaven, good works aren’t necessary to help me get there, as well as if I’m destined on behalf of hell, then no amount of good works could ever save me from that fate! He also makes the important point that in all our talk of Grace, we require to remember that God has given us our free shall as well as that won't be taken away.    http://arnyjuice.chudadi.com/2009/03/04/st-ignatius-of-loyolas-spiritual-calisthenics.html Wed, 04 Mar 2009 11:29:59 -0500 arnyjuice http://arnyjuice.chudadi.com/2009/02/28/best-model-of-herods-temple-ever-built.html Picture: GEOFF ROBINSON PHOTOGRAPHY The UK Telegraph recently posted a story about a retired farmer who has spent more than 30 years building an enormous scale model of Herod’s temple - as well as it is still not finished!  It is an amazingly detailed model as well as is considered by some scholars to be the best such model in the world.  Read more about it at:  http://www.telegraph.co.uk/news/picturegalleries/howaboutthat/4837528/A-model-of-biblical-proportions-man-spends-30-years-creating-a-model-of-Herods-Temple.html Also, check out Bryce Haymond’s synopsis at: http://www.templestudy.com/2009/02/26/man-builds-massive-model-herods-temple/ For an in-depth article, see: http://www.dailymail.co.uk/news/article-1155962/Pensioner-spends-30-years-building-amazing-model-Herods-Temple—admits-wont-finish-it.html (accessed through: www.grandpaenoch.blogspot.com) http://arnyjuice.chudadi.com/2009/02/28/best-model-of-herods-temple-ever-built.html Sat, 28 Feb 2009 19:58:51 -0500 arnyjuice http://arnyjuice.chudadi.com/2009/02/22/dr-andrei-orlov-provides-new-resources-on-important-pseudepigraphal-texts.html Dr. Andrei Orlov, my professor as well as academic adviser at Marquette University, has sent me links to some great new resources he has put on the web to assist in the study of pseudepigraphal texts from the Slavonic (old Church Slavic) tradition.  As a recipient of the prestigious Way Klingler Young Scholar award, Dr. Orlov has been on sabbatical in Russia working hard on, among other things, the Slavonic texts of the Apocalypse of Abraham, the book of 2 Enoch, as well as other important Slavonic texts.   Dr. Orlov is one of the world’s top scholars on these texts as well as has been invited to write on these topics, as well as others, in the best academic journals as well as book series.  He has recently set up new websites on behalf of the Apocalypse of Abraham, 2 Enoch, as well as the Slavonic Pseudepigrapha project.  These sites shall be very helpful on behalf of anyone studying these texts as well as also very interesting on behalf of LDS readers.  The Apocalypse of Abraham – http://www.marquette.edu/maqom/apocalypseabraham.html This site gives detailed information on this very important document.  Orlov provides a concise introduction to the text, as well as then lays out the latest in scholarly thought on such particulars as the authorship, date, provenance, as well as theology of the text. Furthermore, he has posted great bibliographies, as well as the actual Slavonic text (from Codex Sylvester), as well as the best English translations.  He then provides a list of helpful resources on behalf of this text, in spite of the fact that you shall require to know some Russian in order to read all of them.  Dr. Orlov also, very graciously, provides links to numerous important articles that have been written on this subject. I have recently been doing some research on the Apocalypse of Abraham combined with my friend Jeffrey Mark Bradshaw, as well as have found Dr. Orlov’s resources to be very helpful.  The Apocalypse of Abraham is a text that LDS readers should be aware of (and interested in), as its structure as well as content are very comparable to our posses Book of Abraham in the Pearl of Great Price, and, suprisingly, perhaps even more similar, in some respects, to the Book of Moses.  For anyone interested in investigating the ancient roots of these books, I highly recommend looking at this great resource that Dr. Orlov has provided. Second (Slavonic) Enoch – http://www.marquette.edu/maqom/2enoch.html This site gives numerous of the same type of wonderful resources as noted above.  2 Enoch is another Jewish pseudepigraphal document that has survived only in its Slavonic translation.  As Orlov notes, “The central theme of the text is the celestial ascent of the seventh antediluvian patriarch Enoch through the heavens, his luminous metamorphosis near the Throne of Glory, as well as his initiation into the heavenly mysteries.” This is obviously a text of interest on behalf of anyone who reads this blog.  LDS readers shall find much in this text to compare with the Enoch portions of the Book of Moses as well as with temple tradition as well.   Dr. Orlov presents us with unparalleled access to this powerful text, which, in his words, “depict[s] Enoch, not simply as a human taken to heaven as well as transformed into an angel [as earlier Enoch texts depict], but as a celestial being exalted above the angelic world (Orlov, 2005).” Again, this site provides us with bibliographies, translations, articles, links, as well as other great resources on behalf of studying this important text. The Slavonic Pseudepigrapha Project – http://www.marquette.edu/maqom/pseudepigrapha.html A similarly brilliant site that covers the pseudepigrapha, in general, that come to us from the Slavonic tradition.  The Orthodox tradition based in Byzantium preserved numerous “non-canonical” texts that were all but forgotten in the West.  Many of these texts were originally written in Greek, but as the church spread in the East, numerous of these texts were eagerly translated by the Slavic peoples as well as carefully preserved.  Dr. Orlov has spent much time pouring through ancient manuscripts in old Russian libraries as well as sanctuaries in order to analyze these texts in great detail.  In them are retold the lives as well as visions of the great saints of the past — an estimated all especially the early patriarchs as well as prophets Adam, Enoch, Noah, Jacob, Abraham, as well as Moses.  Orlov’s skillful research as well as knowledge of the language help unlock these lost treasures on behalf of our utilize as well as enjoyment. Orlov provides numerous texts in their original Slavonic versions, as well as then gives the latest modern translations.  Although numerous of the texts are still available only in Russian translations, several great texts can be read in English.  Numerous very interesting articles regarding these texts can also be found here.  Additionally, on behalf of those interested, Orlov feedback on the latest scholarly opinion regarding what role the dualistic sect, the Bogomils, had on these documents.   I am grateful to Dr. Andrei Orlov on behalf of sending me these links as well as on behalf of the hard work he put into preparing these resources as well as posting them on the internet in such an orderly as well as accessible manner.  These Slavonic texts are largely unknown to us because of the fact that of the great language barrier (except maybe on behalf of those who have done missionary work in Russia as well as Slavic nations!). This is a pity, as these are some of the an estimated all exciting as well as relevant texts available on behalf of the study of Jewish as well as Christian traditions, mysticism, as well as the Heavenly Ascent. http://arnyjuice.chudadi.com/2009/02/22/dr-andrei-orlov-provides-new-resources-on-important-pseudepigraphal-texts.html Sun, 22 Feb 2009 19:16:13 -0500 arnyjuice http://arnyjuice.chudadi.com/2009/02/18/st-seraphim-and-the-fruits-of-the-holy-spirit.html For my History of Theology course, we were required to read a text which focused on the teachings of a Russian Orthodox monk known as St. Seraphim of Sarov (1759-1833).  After living much of his reside as a hermit as well as then in seclusion in a monastery, towards the end of his life, he opened his doors to all who needed help, comfort as well as advice.  He was a very spiritual individual as well as trusted that the predominant purpose of human life is to acquire the Holy Spirit. I desire to share a few sections from the text that we read: A CONVERSATION OF ST. SERAPHIM OF SAROV WITH NICHOLAS MOTOVILOV CONCERNING THE AIM OF THE CHRISTIAN LIFE ((Treasury of Russian Spirituality, ed. George P. Fedotov (New York: Sheed & Ward, 1948), 266-79, 496-97)). There are some very insightful teachings in this that I think LDS readers, especially, shall appreciate.  This post is decidedly more “spiritual” than numerous of my posts, as this text is not only of academic value, but also “inspirational.”  Besides being of inspirational as well as also apologetic interest, I hope that these passages serve to emphasize the number of common perspectives that can be seen between LDS as well as Orthodox traditions.  I do trust that St. Seraphim as well as Joseph Smith (they were contemporaries) could have had some very nice conversations if they had had the chance. The text is presented as a conversation between Seraphim as well as Nicholas Motovilov, a friend who often went to the monk on behalf of religious instruction as well as advice.  The predominant focus is on how a Christian can gain access to the Holy Spirit as well as how they can recognize it when they do.  Latter-day Saints shall recognize the importance of such a conversation, not only on behalf of those engaged in teaching as well as preaching, but also on behalf of our daily lives. The first section I shall present involves a discussion of how staying adjacent to the Lord as well as his Word can permit us to see God as well as the workings of the Holy Spirit.  Leading up to this passage, Motovilov has been struggling to understand why, if having the Spirit is so important to the Christian, how can one know if He is present or not? We can see good deeds, but can we see the Holy Spirit?  Seraphim responds that seeing God as well as feeling the presence of the Spirit is very possible as well as real, as well as the only reason why we don’t have the same experiences as those recorded in the Bible is because of the fact that we are so far removed from communion with God. “At the present time,” the elder replied, “thanks to our an estimated universal indifference to the holy faith in our Lord Jesus Christ as well as thanks to our inattentiveness to the working of His Divine purpose in us as well as of the communion between man as well as God, we have come to this, that one might say we have an estimated entirely departed from the true Christian life. Those words seem strange to us now that the Spirit of God spake by the lips of Moses: And Adam saw the Lord walking in paradise; or those words which we read in the Apostle Paul: We went to Achaia as well as the Spirit of God came not with us, we returned to Macedonia as well as the Spirit of God came with us. More than once in other passages of Holy Scripture is told the story of God’s appearance to men. Some people say these passages are incomprehensible; could men really see God? But there's nothing incomprehensible here. This failure to understand comes about because of the fact that we have wandered from the spacious vision of early Christians. Under the pretext of education we have reached such a darkness of ignorance that now to us seems inconceivable what the ancients saw so clearly that even in ordinary conversation the notion of God’s appearance did not seem strange to them. Men saw God as well as the grace of His Holy Spirit, not in sleep or in a dream, or in the excitement of a disordered imagination, but truly, in the light of day. We have become very inattentive to the work of our salvation, whence it comes about that numerous other words also in the Holy Scriptures we do not take in the proper sense; as well as all because of the fact that we do not seek the grace of God, because of the fact that in the pride of our minds we do not permit it to enter our souls, as well as thus we have no true enlightenment from the Lord, which is sent into the hearts of men, to all who hunger as well as thirst in heart on behalf of God’s truth. For St. Seraphim, seeing God as well as having the noticeable presence of the Holy Spirit with you were realities that the early Christians realized that have now been obscured through unbelief, misunderstanding, inattentiveness, as well as pride.  The Scriptures testify of these things, but we do not trust them. Next, I would like to share a passage that comes towards the end of the text, where, at the end of trying several different ways of teaching Motovilov how to acquire as well as recognize the Spirit, Seraphim points out to his student that they are, at that moment, experiencing the presence of the Holy Spirit.  This section is very instructive, as well as in spite of the fact that full of “mystical” motifs, should ring familiar to LDS readers.  We should pay close attention to the “fruits” of the Spirit that Seraphim as well as his friend experience. I (Motovilov) replied: “Nevertheless I do not understand how I can be firmly assured that I am in the Spirit of God. How can I myself recognise His true manifestation?” Father Seraphim replied: “I have already told you, my son, that it is very simple as well as have in detail narrated to you how men dwell in the Spirit of God as well as how one must apprehend His appearance in us. What then do you need?” “My need,” said I, “is to understand this well!” Then Father Seraphim took me very firmly by the shoulders as well as said: “We are both together, son, in the Spirit of God! Why lookest thou not on me?” I replied: “I can't look, father, because of the fact that lightning flashes from your eyes. Your face is brighter than the sun as well as my eyes ache in pain!” Father Seraphim said: “Fear not, my son; you too have become as bright as I. You too are now in the fulness of God’s Spirit; otherwise you would not be able to look on me as I am.” Then, bending his head towards me, he whispered softly in my ear: “Give thanks to the Lord God on behalf of His ineffable mercy! You have seen that I did not even cross myself; as well as only in my heart I prayed mentally to the Lord God as well as said within myself; Lord, vouchsafe to him to see clearly with bodily eyes that descent of Thy Spirit which Thou vouchsafest to Thy servants, when Thou art pleased to appear in the light of Thy marvellous glory. And see, my son, the Lord has fulfilled in a trice the humble prayer of poor Seraphim. Surely we must give thanks to Him on behalf of this ineffable gift to us both! Not always, my son, even to the great hermits, does the Lord God show His mercy. See, the grace of God has come to comfort your contrite heart, as a loving mother, at the intercession of the Mother of God herself. Come, son, why do you not look me in the eyes? Just look as well as fear not! The Lord is with us!” After these words I looked in his face as well as there came over me an even greater reverential awe. Imagine in the center of the sun, in the dazzling brilliance of his midday rays, the face of the man who talks with you. You see the movement of his lips as well as the changing expression of his eyes, you hear his voice, you feel someone grasp your shoulders; yet you do not see the hands, you do not even see yourself or his figure, but only a blinding light spreading several yards around as well as throwing a sparkling radiance across the snow blanket on the glade as well as into the snowflakes which besprinkled the great elder as well as me. Can one imagine the state in which I then found myself? “How do you feel now?” Father Seraphim asked. “Unwontedly well!” I said. “But well in what way? How in particular?” I answered: “I feel a calmness as well as peace in my soul that I can't express in words!” “This, my son,” said Father Seraphim, “is that peace of which the Lord said to His disciples: My peace I give unto you; not as the world giveth, give I unto you [Jn 14:27]. If ye were of the world, the world would love its own; but because of the fact that I chose you out of the world, thus the world hateth you [Jn 15:19]. But be of good cheer; I have overcome the world [Jn 16:33]. So to them that are hated of the world but chosen of the Lord, the Lord gives that peace which you now feel, the peace which, in the words of the Apostle, passeth all understanding [Phil 4:7]. “What else do you feel?” requested Father Seraphim. “An unwonted sweetness!” I replied. He continued: “This is that sweetness of which it is said in Holy Scripture: They shall be satisfied with the plenteousness of Thy house, as well as Thou shalt give them drink of Thy sweetness as out of the river [Ps 36:8]. See, this sweetness now overflows as well as pours through our veins with unspeakable delight. From this sweetness our hearts melt as well as we are filled with such blessedness as tongue cannot tell. What else do you feel?” “An unwonted joy in all my heart!” Father Seraphim continued: “When the Spirit of God descends to man as well as overshadows him with the fulness of His outpouring, then the human soul overflows with unspeakable joy, because of the fact that the Spirit of God turns to joy all that He may touch. This is that joy of which the Lord speaks in His Gospel: A woman when she is in travail hath sorrow, because of the fact that her hour is come; but when she is delivered of the child, she remembereth no more the anguish, on behalf of the joy that a man is born into the world. In the world ye shall be sorrowful; but when I see you, your heart shall rejoice, as well as your joy no one taketh away from you [Jn 16:21-22]. Yet however comforting may be this joy which you now feel in your heart, it is nothing in comparison with that of which the Lord Himself said by the mouth of His Apostle that this joy neither eye hath seen nor ear heard, neither have entered into the heart of man the good things which God hath prepared on behalf of them that love Him [1 Cor 2:9]. The earnest of that joy is given to us now, and, if from this there's sweetness, well-being as well as merriment in our souls, what shall we say of that joy which has been prepared in heaven on behalf of them that weep here on earth? You too, my son, have had tears sufficient in your life; see now with what joy the Lord consoles you while yet here! What else do you feel, my son?” I answered: “An unwonted warmth!” “But why warmth, my son? See, we sit in the forest, the winter is out as well as about, the snow is underfoot, there's more than an inch of snow on us as well as still the snowflakes fall. What warmth can there be?” I answered: “Such as there's in the bath-house, when they pour the water on the stone as well as the steam rises in a cloud.” “And the smell?” he requested me. “Is it the bath-house smell?” “No!” I replied. “There is nothing on earth like this fragrance. When in my dear mother’s lifetime I was fond of dancing as well as used to go to balls as well as parties, my mother would sprinkle me with scent which she had bought at the best fashion-shops in Kazan. But those scents did not give out such fragrance!” Father Seraphim, smiling kindly, said: “My son, I know it just as you do, as well as I purposely request you whether you feel it so. It is the very truth, my son! No pleasure of earthly fragrance can be compared with that which we now feel, on behalf of the fragrance of God’s Holy Spirit surrounds us. What earthly thing can be like it? Mark, my son! You have told me that around us it is warm as in the bath-house; but look, neither on you nor on me does the snow melt, as well as above us it is the same. Of course this warmth is not in the air but in us. It is that very warmth about which the Holy Spirit in the words of the prayer makes us cry out to the Lord: Warm me with the warmth of Thy Holy Spirit! Warmed therewith the hermits have not feared the winter frost, being clad, as in warm coats, in the cloak of grace woven of the Holy Spirit. So in very deed it must be, on behalf of the grace of God must dwell within us, in our heart, because of the fact that the Lord said: The kingdom of God is within you. By the kingdom of God the Lord meant the grace of the Holy Spirit. See, this kingdom of God is now found within us.  The grace of the Holy Spirit shines forth as well as warms us, and, overflowing with numerous as well as varied odours into the air around us, regales our senses with heavenly delight, as it fills our hearts with joy inexpressible. Our present state is that of which the Apostle says: The Kingdom of God is not meat as well as drink, but righteousness as well as peace in the Holy Spirit [Rom 14:17]. Our faith consists not in persuasive words of human wisdom, but in the demonstration of the Spirit as well as of power. In this condition we now find ourselves together. Of this condition the Lord said: There are some of them that stand here, which shall in no wise taste of death, till they see the Kingdom of God coming in power [Mt 9:1]. Of such unspeakable joy, my son, the Lord God has now thought us worthy! This is what it means to be in the fulness of the Holy Spirit, about which St. Macarius of Egypt writes: I too was in the fulness of the Holy Spirit. With this fulness of the Holy Spirit the Lord now has filled us to overflowing, poor as we are. Come now, there's no more require to ask, my son, how men may be in the grace of the Holy Spirit! Will you remember this manifestation of God’s ineffable mercy which has visited us?” “I know not, father,” I said, “whether the Lord shall grant me at all times to remember this mercy of God as vividly as well as clearly as now I feel it.” “I think,” Father Seraphim answered me, “that the Lord shall help you at all times to retain it in your memory, since other wise His goodness would not have bowed so instantly to my humble prayer as well as would not so readily have anticipated hearkening to poor Seraphim; the more so that not on behalf of you alone is it given to understand this, but through you to the whole world in order that you yourself might be confirmed in God’s work as well as might be useful to others. The fact, my son, that I am a monk as well as you are a layman require not retain us. God requires a right faith in Himself and His Only-Begotten Son. For this the grace of the Holy Spirit is given abundantly from above. The Lord seeks a heart filled with love of God as well as neighbour: this is the throne whereon He loves to sit as well as whereon He appears in the fulness of His heavenly glory. My son, give me thine heart, He says; as well as all of the rest I Myself shall add unto you. For the Kingdom of God is in the human heart. The Lord is nigh unto them that call upon Him in truth, as well as there's in Him no respect of persons; on behalf of the Father loveth the Son as well as shall give all things into His hands, if only we too love our Heavenly Father truly as sons. The Lord hears equally the monk as well as the simple Christian layman, so be they are both right believers, as well as both love God from the depth of their soul, as well as both have faith in Him, if only as a grain of mustard-seed [cf. Lk 17:6; Mt 17:20]; as well as they both shall transfer mountains…” This is a wonderful passage. When I read this, I felt like Seraphim was one of my MTC instructors teaching me how to recognize the Spirit!  Although some aspects are unfamiliar, like the “fragrance” attached to the presence of the Spirit; or quite astounding, like Seraphim being described as having lightning flashing from his eyes, I trust this dialogue to be very comparable to how Mormons would describe their beliefs as well as experiences on the subject.  As far as the smell of the Spirit goes, this is not an aspect that we generally notice or speak of today, but the sweet fragrance of the Spirit is an important component in the ancient temple as well as mystical tradition.  The sense of smell as a part of religious experience has long been deemphasized in our culture.  As on behalf of the lightning as well as brightness of individuals who are under the influence of the Holy Spirit, this aspect, while perhaps not so common, is well attested in LDS tradition, as well as is a common description of the Prophet Joseph Smith when he was receiving revelation or otherwise speaking under the influence of the Spirit.  The other qualities of joy, warmth, sweetness, wellness (and even memory retention), are very commonly associated with the fruits of the Spirit.  Even the way that Seraphim helped his friend recognize those feelings is incredibly familiar: “How do you feel now?” as well as “What else do you feel?” Who gave Seraphim a copy of Preach my Gospel? I hope this post has been both educational as well as inspirational.  It is interesting to see how the Holy Ghost has been sent by God in all times as well as in all places to those who earnestly seek Him and are willing to open their hearts to let him in.  [I apologize on behalf of the formatting quirks in this post -- the system decided to give me a hard time. I hope that it is still easy sufficient to follow as well as not too aesthetically unpleasing!] http://arnyjuice.chudadi.com/2009/02/18/st-seraphim-and-the-fruits-of-the-holy-spirit.html Wed, 18 Feb 2009 12:30:04 -0500 arnyjuice