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pamphletstoinspire · 7 years ago

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EDITH STEIN’S JOURNEY TO SAINTHOOD

At the end of her life, Edith Stein considered herself one of the countless “hidden souls” who are part of the invisible Church and who regularly remain hidden from the whole world. She was a contemplative nun, a member of the Discalced Carmelite Order.

Yet, as Edith herself pointed out, throughout the history of humankind the visible Church has grown out of this invisible one. In the Old Testament, as the patriarchs allowed themselves to be used as God’s pliant instruments, “[God] established them in an external visible efficacy as bearers of historical development.” And every one of the events and persons who intertwined in the mystery of the Incarnation — Mary, Joseph, Zechariah, Elizabeth, the shepherds, the kings, Simeon, and Anna — had behind them “a solitary life with God and were prepared for their special tasks before they found themselves together in those awesome encounters and events.” To most hidden souls, their impact and affinity can remain hidden even from themselves and others for their entire lives, Edith wrote the year before her death.

But it is also possible for some of this to become visible in the external world. . . . The deeper a soul is bound to God, the more completely surrendered to grace, the stronger will be its influence on the form of the church. Conversely, the more an era is engulfed in the night of sin and estrangement from God, the more it needs souls united to God. And God does not permit a deficiency. The greatest figures of prophecy and sanctity step forth out of the darkest night. . . . Certainly the decisive turning points in world history are substantially co-determined by souls whom no history book ever mentions. And we will only find out about those souls to whom we owe the decisive turning points in our personal lives on the day when all that is hidden is revealed.

During one of the darkest periods of our human history, deeply rooted in this “estrangement from God” and “the night of sin” and death that she describes, Edith Stein chose to take on the name of Sister Teresa Benedicta of the Cross and to unite her soul to God fully and completely as a contemplative nun. Surely, this is no coincidence.

This is Edith Stein’s legacy.

Long before Pope John Paul II proclaimed Sister Teresa Benedicta of the Cross a saint in the Catholic Church in 1998, the “hidden life” of Edith Stein had become known and remembered in faith communities, mostly throughout Europe. This hidden soul and her complete trust in divine grace became slowly visible to the external world, as Catholics throughout that continent recognized the unparalleled, deliberate, and brilliant legacy left behind by the interior life of this woman of Jewish descent who fell in love with Truth and transformed her entire life because of that encounter with Jesus Christ. Her surrender to grace is all the more visible because of the dark night that enveloped the period of history in which she lived — and died — years when millions of men and women were systematically murdered by the Nazi regime in the name of diligent ethnic cleansing.

Edith Stein was passionate, purposeful, faithful, and committed. She was a brilliant philosopher who lived and thrived in the intellectual university community of 1910s Germany. She was also a young Jewish woman who shocked her intellectual community when she fell in love with Jesus Christ and became a Roman Catholic, being baptized in 1922. More shocking still, eleven years later, Edith entered the cloistered Carmelite order in Cologne, Germany, to follow a life of mystic and contemplative prayer in the cloister under the name Teresa Benedicta of the Cross. Today, as the meaning of feminism is lost in a world of relativism, Edith Stein provides a model for a true feminist — a woman who authentically integrates faith, family, and work.

In 1942, Edith and her sister Rosa, a lay Carmelite living with her at the monastery in Echt, Holland, were forcefully taken by the Gestapo and transported by train to the Auschwitz concentration camp, where they were both murdered in the gas chamber on August 9. Edith Stein’s profound spirituality, however, had left a mark not only on those who had personally known her as a philosopher, a teacher, and a speaker, but also on all who learned of her through her many writings, essays, articles, letters, and stories.

“Today we live again in a time that urgently needs to be renewed at the hidden springs of God-fearing souls,” Edith wrote for the feast of the Epiphany, 1941, a meditation requested by the Echt Prioress. “Many people, too, place their last hope in these hidden springs of salvation. This is a serious warning cry: Surrender without reservation to the Lord who has called us. This is required of us so that the face of the earth may be renewed. In faithful trust, we must abandon our souls to the sovereignty of the Holy Spirit. . . . We may live in confident certainty that what the Spirit of God secretly effects in us bears fruits in the kingdom of God. We will see them in eternity.”

Not in spite of, but because of, Edith’s hidden life, one can easily paraphrase what G. K. Chesterton wrote of Thomas More: if there had not been that particular woman at that particular moment, the whole of history would have been different. Not only is Edith Stein the first recognized saint in the Catholic Church since the end of the apostolic age to have been born and raised in a practicing Jewish family, but, even more significant, because of her legacy of faith and philosophy, our understanding of Catholicism is richer, deeper, and more profound.

Much like the spread of the Christian message in the early Church, the story of the Discalced Carmelite nun named Teresa Benedicta of the Cross, Edith Stein, traveled swiftly by word of mouth. And through ordeals that sound like an episode of Mission Impossible, Edith’s original manuscripts were stashed away, concealed, and even literally buried underground during the Second World War, in an effort to preserve her unique and insightful work from the Nazi death machine. It is amazing and outright miraculous that so much of Edith’s work was ultimately preserved — in spite of the gruesome persecution and physical devastation left behind by the war.

It is not hard to see, therefore, how the story of such a radical and orthodox Catholic woman could not only grab the attention of the community of believers, but also inspire them to follow the way to Christ. A short twenty years after her death, the official process of beatification and canonization for Edith Stein was set in motion. Whether through reading her numerous writings, which are now translated into several languages, or through hearing her story, it became natural to anticipate that Edith would one day be formally honored because of her faith. On May 1, 1987, she was beatified in Cologne by Pope John Paul II, in a ceremony attended by seventy thousand people, including some of her Jewish relatives and Carmelite Sisters who had known and lived with her.

Eleven years later (the same number of years that Edith waited between her baptism and her entry into Carmel) Edith Stein — the philosopher, convert to the Catholic Faith, Carmelite nun, and martyr at Auschwitz — was declared a saint in the Catholic Church. At a Mass in St. Peter’s Square on Sunday, October 11, 1998, Pope John Paul II presented “this eminent daughter of Israel and faithful daughter of the Church as a saint to the whole world.” At the liturgy attended by nearly one hundred members of the Stein family, many who remain devout Jews, the Holy Father declared, “The spiritual experience of Edith Stein is an eloquent example of this extraordinary interior renewal. A young woman in search of the truth has become a saint and martyr through the silent workings of divine grace: Teresa Benedicta of the Cross, who from heaven repeats to us today all the words that marked her life: Far be it from me to glory except in the Cross of our Lord Jesus Christ,’ ” the Pope continued, echoing the words of St. Paul to the Galatians (6:14).

Edith Stein died a follower of Jesus Christ, “offering her martyrdom for her fellow Jews,” wrote Priors General Father Camilo Maccise, O.C.D., and Father Joseph Chalmers, O.Carm., in 1998 in a circular to Carmelite men and women around the world on the occasion of Edith Stein’s canonization. “The canonization of Edith Stein is a new plea that God makes to the Church, to Carmelites in particular, on the eve of the Third Millennium. The life of this great Jewish woman, who sought the truth and followed Jesus, offers a timely message for relations between faith and science, for ecumenical dialogue, for consecrated life and for spirituality, speaking, as it does, to the members of the Church and those outside it.”

Even as we continue the process of “getting to know” Edith, as more of her theological works, letters, and philosophical essays are translated into English, it is my hope that we never lose sight of the loving teacher and friend Edith Stein, who is still remembered by many of her students and colleagues in Europe. I echo the words of Carmelite Sister Josephine Koeppel, who recommended in a published interview: “Get to know her as a person with a heart that really can be touched. First, get to know her as that. Then respect her brilliance.”

Ultimately, it is my hope and my prayer that you be inspired not simply by this holy woman’s death but by her remarkable and heroic life. “Pure spirits are like rays of light through which the eternal light communes with creation,” Edith once said. “To believe in saints, means only to sense in them God’s presence.”

Carmelite Prayer

Lord, God of our ancestors, You brought St. Teresa Benedicta to the fullness of the science of the Cross at the hour of her martyrdom. Fill us with that same knowledge; and, through her intercession, allow us always to seek after You, the supreme Truth; and to remain faithful until death to the covenant of love ratified in the blood of Your Son for the salvation of all. Grant this through Christ our Lord. Amen.

Written by: CHARLIE MCKINNEY

#st teresa benedicta #edith stein

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gordonclark · 3 years ago

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THE IMAGE OF GOD IN MAN

GORDON H. CLARK, PH.D.*

I. The main and most explicit Biblical Data on the subject are the following passages. Genesis 1:26-27, "Let us make man in our image, after our likeness" etc. Genesis 5:1, "In the likeness of God made he him." Genesis 9:6, "In the image of God made he man." I Corinthians 11:7, "Man...is the image and glory of God." Colossians 3:10, "Renewed in knowledge after the image of him that created him." James 3:9, "Men which are made after the similitude of God."

In addition to these explicit references to the image of God in man, there are many passages, perhaps even some not yet recognized as such, that have some bearing on the subject. Hebrews 2:6-8, with its appeal to Psalm 8, and whatever analogy may be found elsewhere between Christ as the image of God (cf. Heb. 1:3) and the image in man would be such passages, useful in developing the doctrine. Acts 17:26-29 also has implications; for example, with the support of Romans 1:23 and other passages, it gives the reason for the divine prohibition of idolatry. When, too, empirical philosophers deny innate ideas, inherited corrup tion, a priori forms of the mind, and stress environment to the exclusion of heredity, Romans 2:15 and Psalm 51:5 sharpen the contrast. An analytic mind will discover a great number of verses from which perti tent implications can be drawn.

Paradoxically there are some verses that make no reference, either explicitly or implicitly, to the image of God, but which by their complete silence contribute to the doctrine nonetheless. Chiefly this material is in the first chapter of Genesis, concerning the creation of animals. These were not created in the image of God; man was. Hence the characteristic of humanity, as distinct from mere animality, is somehow to be found in the divine image. From all the Scriptural material, the doctrine must be derived.

II. The doctrine of the image of God has been studied throughout the history of theology. The Romanists eventually arrived at a position, to be discussed later, that originated in fanciful exegesis and finally wandered far from Scripture. G. C. Berkouwer in his Man: The Image of God (pp. 37ff. et passim) describes the brittle pedantry of some Dutch theologians; and any substantial history of the doctrine will report the complexities of the discussion. Now, it must be admitted, indeed it must be emphasized that this doctrine has to be consistent with the whole system of theology; and therefore, since it has implications for the doc trine of sin, atonement, sanctification, glorification, complications cannot be avoided. Nevertheless a substantial grasp of the matter is not too difficult, and the basic elements are rather easy to understand. Therefore the doctrine will now be briefly stated with a minimum of historical and polemical defense.

God created man after his image and likeness. This image cannot be man's body for two reasons. First, God is spirit or mind and has no body. Hence a body would not be an image of him. Second, animals have bodies, yet they are not created in God's image. If anyone should suggest that man walks upright, so that his bodily position could be the image, the reply is not merely that birds also walk on two legs, but that Genesis distinguishes man from animals by the image and not by any physio logical structure. In fact, man himself is the image, as I Corinthians 11:7 indicates, in spite of the antithesis between man and woman found there. So also the other references quoted at the beginning. The image there fore is not an extra gadget attached to man after he had been created — not a domum superadditum — nor a suit of clothes that he could take off. It is rather the unitary person. If the body is to be somehow included in the notion of image, it cannot be the body as such, for God has no body, but the body only as controlled by the spirit.

Man is not two images. To distinguish between image and likeness is fanciful exegesis. Nor can this single image be divided into parts, like our two arms or two legs. For example, "dominion over the fish of the sea...and over the earth" is not an extra ingredient mixed in with others. It is an extra, or, better, it is one of the functions of the single image. The point is important for the effect of sin on the image. One must not suppose that sin amputated one part and left a remnant untouched. Similarly, the Bible should not be interpreted as making morality and intelligence the two parts of the image; and an ontological division between the natural and permanent image versus the moral and accidental image, or any other supposedly scholarly but actually empty distinction, is confusion. Doubtless the image, i.e., the man, performs different functions, of which dominion over the birds of heaven and over every creep ing thing is one. These functions, however, add up to more than two.

The reason theologians have asserted a duality of the image, rather than the unity of the image and the plurality of its activities, the reason also that Paul indicates some sort of duality by mentioning righteousness in Ephesians 4:24 and knowledge in Colossians 3:10 is the occurrence of sin. Since Adam remained Adam after the fall, it looks as if some "part" of the image survived; but since also Adam lost his original innocence and Cain committed murder, was not some "part" of the image lost? Man did not lose dominion over the animals; he also retained some other items; but in comparison with his changed relation to God, animals are of minor importance and the other items require little discussion. Sin, on the other hand, and its effects are of such great importance and require such frequent mention that a duality in the image, one half of which is lost, appears as a natural interpretation. Such an ontological separation of two parts has seemed to many theologians the best method of maintaining both of two truths: that man after the fall is still man, and that sin is far from trivial or superficial.

At this point in the exposition it is necessary to spell out the second truth by an appeal to Scripture. Concerning the extent and intensity of sin, Romans 3:10-18 collects a series of Old Testament statements, chiefly from the Psalms. "There is none righteous, no not one.. there is none that seeketh after God...there is none that doeth good... there is no fear of God before their eyes." Really now! Isn't there anyone who does something good? "No, one one." Surely not Stalin; surely not the pharisees; but also not even the obscure common people who are neither so brutal as the one nor so hypocritical as the others. The Old Testament passages include everybody, and Romans 8:7 indicates the state of human nature in general by saying, "the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be." Men are "dead in sin" as the New Testament says several times. Jeremiah 17:9 says, "The heart is deceitful above all things and desperately wicked." One might even allow that Sigmund Freud had a more nearly correct estimate of human evil, rationalization, and hypocrisy than the semipelagian Romanists have; though of course he did not view this evil as an offense against God.

Before the flood "God saw that...every imagination of the thoughts of his [man's] heart was only evil continually." After the flood he said, "I will not again curse the ground any more for man's sake, for the imagination of man's heart is evil from his youth." Possibly this means that there is no use to send a second flood because floods cannot cure the human race; but if this is not the correct explanation of the clause, it nonetheless asserts that man's heart is evil from his youth. In fact, "I was shapen in iniquity and in sin did my mother conceive me."

Hence it is impossible for the natural or unregenerate man to please God. He is incapable of doing any spiritual good. Even the ploughing of the wicked is sin: not that turning over the soil is sin, but that the morality of an act cannot be judged apart from its motivation, and the motivation of the wicked is always wicked. Man then is totally depraved. Totally, not in the sense that every man commits every sin, nor that every man, or any man, is as wicked as possible, but in the sense that all his acts are evil and that no "part," function, act, or state escapes the corruption of sin. Yet if this is so, can man still be the image of God?

Yes, the image is still there. Paradoxical though it may seem, man could not be the sinner he is, he were not still God's image. Sinning presupposes rationality and voluntary decision. Animals cannot sin. Sin therefore requires God's image because man is responsible for his sins. If there were no responsibility, there could be nothing properly called sin. Sin is an offense against God, and God calls us to account. If we were not answerable to God, repentance would be useless and even nonsense. Reprobation and hell would also be impossible.

But if we say all this, have we not tied ourselves in theological knots? If we acknowledge that we are dead in sin, must we not affirm either that the image has been lost altogether (and then we would no longer be able to sin), or that the image has parts and that most of its parts, or at least the most important parts have been lost (thus destroying the unity of the person), or finally should we retract the doctrine of total depravity and minimize sin?

The solution of this paradox is very easy and very clear. We note for one thing that Christ is the image of God (Heb. 1:3), and that he is the Logos and Wisdom of God. We note too that Adam was given dominion over nature. These two points, seemingly unrelated, suggest that the image of God is Logic or rationality. Adam was superior to the animals because he was a rational and not merely a sensory creation. The image of God therefore is reason.

The image must be reason because God is truth, and fellowship with him — a most important purpose in creation — requires thinking and understanding. Without reason man would doubtless glorify God as do the stars, stones, and animals, but he could not enjoy him forever. Even if in God's providence animals survive death and adorn the future world, they cannot have what the Scripture calls eternal life because eternal life is to know the only true God, and knowledge is an exercise of the mind or reason. Without reason there can be no morality or righteousness: these too require thought. Lacking these, animals are neither righteous nor sinful.

The identification of the image as reason explains or is supported by a puzzling remark in John 1:9, "It was the true light that lighteth every man that cometh into the world." How can Christ, in whom is the life that is the light of men, be the light of every man, when the Scriptures teach that some men are lost in eternal darkness? This puzzle arises from interpreting light in exclusively redemptive terms. If one think also in terms of creation, the Logos or Rationality of God, who just above was said to have created all things without a single exception, can be seen as having created man with the light of logic as his distinctive human characteristic.

For such reasons as these, the fall and its effects, which have so puzzled some theologians as they studied the doctrine of the image, are most easily understood by identifying the image with man's mind.

Since moral judgments are a species of judgment, subsumed under general intellectual activity, one result of the fall is the occurrence of incorrect evaluations by means of erroneous thinking. Adam thought, incorrectly, that it would be better to join Eve in her sin than to obey God and be separated from her. So he ate the forbidden fruit. The external act followed upon the thought. "Out of the heart proceed evil thoughts." Note that in the Bible the term heart usually designates the intellect, and only once in ten times the emotions: it is the heart that thinks. Sin thus interferes with our thinking. It does not, however, pre vent us from thinking. Sin does not eradicate or annihilate the image. It causes a malfunction, but man still remains man.

The Bible stresses the malfunctioning of the mind in obviously moral affairs because of their importance. But sin extends its depraving influence into affairs not usually regarded as matters of morality. Arithmetic, for example. One need not support that Adam and Eve understood calculus; but he surely counted to ten. Whatever arithmetic he did, he did correctly. But sin causes a failure in thinking, with the result that we now make mistakes in simple addition. Such mistakes are pedantically called the "noetic" effects of sin. But moral errors are equally noetic. When men became vain in their imaginations and their foolish hearts were darkened; when they professed to be wise, but became fools; when God gave them over to a reprobate mind — their sin was first of all a noetic, intellectual, mental malfunction.

Regeneration and the process of sanctification reverse the sinful direction of the malfunctioning: the person is renewed in knowledge after the image of him that created him. First the more obvious, the grosser sins are suppressed because the new man begins to think and evaluate in conformity with God's precepts. Second and third, the new man advances to restrain the more subtle, the more secret, the more pervasive sins that have made his heart deceitful above measure. Errors in arithmetic may seem trivial in comparison but these too are effects of sin, and salvation will improve a man's thinking in all matters.

The identification of the image as reason or intellect thus preserves the unity of man's person and saves theologians from splitting the image into schizophrenic parts. It also accords with all that the Scripture says about sin and salvation. Questions that remain will now be discussed under the heading of secular opposition and theological diversity.

III. Secular opposition to the image of God in man can be based only on a general non-theistic philosophy. Evolution views man as a natural development from the neutron and proton, through atoms, to plants, to the lower animals, until perhaps a number of human beings emerged in Africa, Asia, and the East Indies. Evolution can hardly assert the unity of the human race, for several individuals of sub-human species may have more or less simultaneously produced the same variation.

This non-theistic, naturalistic view is difficult to accept because it implies that the mind too, as well as the body, is an evolutionary product rather than a divine image. Instead of using eternal principles of logic, the mind operates with the practical results of biological adaptation. Concepts and propositions neither reach the truth nor even aim at it. Our equipment has evolved through a struggle to survive. Reason is simply the human method of handling things. It is a simplifying and therefore falsifying device. There is no evidence that our categories correspond to reality. Even if they did, a most unlikely accident, no one could know it; for to know that the laws of logic are adequate to the existent real, it is requisite to observe the real prior to using the laws. But if this ever happened with sub-human organisms, it never happens with the present species man. If now the intellect is naturally produced, different types of intellect could equally well be produced by slightly different evolutionary processes. Maybe such minds have been produced, but are now extinct like the dinosaurs and dodos. This means, however, that the concepts or intuitions of space and time, the law of contra diction, the rules of inference are not fixed and universal criteria of truth, but that other races thought in other terms. Perhaps future races will also think in different terms. John Dewey insisted that logic has already changed and will continue to change. If now this be the case, our traditional logic is but a passing evolutionary moment, our theories, dependent on this logic, are temporary reactions, parochial social habits, and Freudian rationalizations; and therefore the evolutionary theory, produced by these biological urges, cannot be true.

The difference between naturalism and theism — between the latest "scientific" opinions on evolution and creation; between the Freudian animal and the image of God; between belief in God and atheism — is based on their two different epistemologies. Naturalism professes to learn by observation and analysis of experience; the theistic view depends on Biblical revelation. No amount of observation and analysis can prove the theistic position. Of course, no amount of observation and analysis can prove evolution or any other theory. The secular philosophies all result in total skepticism. In contrast, theism bases its knowledge on divinely revealed propositions. They may not give us all truth; they may even give us very little truth; but there is no truth at all otherwise. So much for the secular alternative.

IV. Theological diversity with respect to the image of God in man characterizes the history of the visible church. A few examples must suffice.

Eastern Orthodoxy stresses the rational nature of man and insists that man remains man after the fall. So far, so good. But the value of this sound position is vitiated by the Eastern churches' failure to recognize the extent of the fall and therefore their inability to see the full need of grace. Some of their theologians toy with a verbally pleasing analogy: as God became man, so man will become God. This is similar to the Gnostic notion that salvation is deification. Partly because of this, some very conservative Protestants have reacted against the identification of the image as reason, believing that this identification implies a superficial view of sin. The implication, however, is fallacious and the re action extreme.

Romanism exhibits another abberration. With the help of a fanciful exegesis, no doubt inspired by theological traditions, the Romanists distinguish between image and likeness. Scripture does not intend such a distinction, for not only is nothing made of it in the New Testament, but also Genesis 1:27 uses the word image alone and Genesis 5:1 uses likeness alone, though in each case the whole image is intended. The theological motivation has soteriological overtones. The image itself is rationality, created because, when, and as man is created. But then God gave man an "extra gift" (donum superadditum), viz., original righteousness. When man fell, he lost the extra gift and fell back to the level of his first created state, which therefore remains untouched by sin. The result is that while Christ's sacrifice is necessary to salvation, it is not sufficient. Man by the exercise of his freewill must add to Christ's merits some of his own; and if a particular man does not engage in enough good works, he can buy some merits from the treasury of the church, which the saints have amassed by doing more than was required of them.

The Lutherans violently opposed the sale of indulgences, emphasized The Bondage of the Will, and proclaimed the all sufficiency of grace. So far, so good. But in their stress on the moral aspect of the image, they virtually deny the rational aspect. Only that is to be included in the image which was lost in the fall. This again is an over-reaction, but in the opposite direction. Some of Luther's unguarded language could almost be interpreted to mean that man no longer remained man. A calm theologian must reject this on the basis of the Scriptural passages dis cussed above, but Luther's opposition to human merit and Rome's superficial view of sin was sorely needed.

Karl Barth originally denied that God created man in his own image. God was "totally Other." There is no similarity whatever between God and man. But if God's knowledge and our "knowledge" do not coincide at least in one proposition, we can know nothing about God at all. For this reason revelation cannot be a communication of truth, and although Barth is tremendously interested in theology, it is hard to find any rational motivation for it in dialectical theology.

Barth's later publications acknowledge a divine image in man. However, he continues strenuously to deny that the image is rationality. Therefore theology as knowledge of God remains impossible. Emil Brunner puts it perhaps even more pointedly: not merely words but their conceptual content itself has only instrumental significance; God and the medium of conceptuality are mutually exclusive; in fact God can speak his word to man even through false doctrine. Strictly, Neo-orthodoxy makes all doctrine false.

Barth's image turns out to be, most remarkably, the sexual distinction between man and woman. Since this distinction occurs in animals also, one wonders how it can be the image that sets man apart from the lower creation. And since there are no sexual distinctions in the Godhead, one wonders how this can be an image of God at all.

G. C. Berkouwer, as indicated above, has written a valuable book on Man: The Image of God. In opposing a tendency to define the image

in "ontic" or "ontological" terms — and presumably the statement that man himself, the rational creature, is the image, is an ontic or ontological definition — Berkouwer says, "This man, this sinful man, is not referred to in Scripture in terms of his ontological qualities, but in terms of his loss and his guilt" (pp. 63-64). This statement, however, is not accurate. Of course, Scripture emphasizes man's sin and guilt. But Scripture also refers to man's understanding and reason. One immediately thinks of Psalm 32:9, "Be not as the horse or as the mule, which have no understanding." Probably the reference to conscience in Romans 2:15 is also appropriate. But the massive evidence is all the functioning of men's minds described from Genesis to Revelation. Without an "ontological" mind, simply without a mind man could not do all the things recorded of him.

Nor does stress on the "wider" image lead to Pelagianism, as Berkouwer hints in the following paragraph. He suggests, or at least he reports (for it is difficult to be sure how much of the argument Berkouwer accepts for himself) that an admission of even remnants remaining after the fall is a case of man's excusing his sin and depravity. Then he queerly connects this with "idealism," as if a realist could not equally well excuse himself too.

But the argument is poor. How, for example, could a man excuse himself of sin on the ground that he was a rational creature? It would be easier to excuse sin if the agent were not rational. The term remnants that Berkouwer uses may deface the basically orthodox doctrine through materialistic expression; but if there were no "remnants," if the image had been obliterated, there could be no present responsibility.

In conclusion therefore one may say that the Biblical material is correctly summarized by identifying the distinctive characteristic of man as reason. Sin has caused its malfunction. Redemption will renew men in knowledge (righteousness and holiness) after the image of him that created him. Then in heaven we will not make mistakes even in arithmetic.

______________

*Profesor of Philosophy, Butler University, Indianapolis, Indiana. This article is to be published in The Encyclopedia of Christianity, vol. III.

Gordon Haddon Clark, The Image of God in Man. Jornal of the Evangelical Theological Society.

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hinge · 16 days ago

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Hinge presents an anthology of love stories almost never told. Read more on https://no-ordinary-love.co

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thegroovyruby-blog · 7 years ago

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Gaming Kill-List (Some ARE done)(as of 09/07/18)

- Assassin’s Creed

- Assassin’s Creed 2

- Assassin’s Creed: Brotherhood

- Assassin’s Creed: Revelations

- Assassin’s Creed 3

- Assassin’s Creed: Liberation

- Assassin’s Creed 4: Black Flag

- Assassin’s Creed: Rogue

- Assassin’s Creed: Unity

- Assassin’s Creed: Syndicate

- Assassin’s Creed: Origins

- Amnesia The Dark Descent

- Bioshock // Bioshock Remastered

- Bioshock 2 // Bioshock 2 Remastered

- Bioshock Infinite

- Borderlands

- Borderlands 2

- Borderlands: The Pre-sequel

- Batman Arkham Asylum

- Batman Arkham City

- Batman Arkham Origins

- Batman Arkham Knight

- Beyond Divinity

- Bloodborne

- Bravely Default

- Bravely Second: End Layer

- Crysis

- Crysis 2

- Crysis 3

- Castle Crashers

- Dark Souls // Dark Souls Remastered

- Dark Souls 2

- Dark Souls 2: Scholar of the First Sin

- Dark Souls 3

- Demons Souls

- Dragons Dogma: Dark Arisen

- DOOM

- Dragon Age: Origins

- Dragon Age 2

- Dragon Age: Inquisition

- Dead Space

- Dead Space 2

- Darksiders // Darksiders Remastered

- Darksiders 2 // Darksiders 2 Remastered

- Divine Divinity

- Divinity Original Sin

- Dishonoured: Definitive Edition

- Dishonoured 2

- Dungeon Siege

- Dungeon Siege 2

- Dungeon Siege 3

- Dante’s Inferno

- Darkwood

- Dues Ex: Human Evolution

- Dues Ex: Mankind Revolution

- Donkey Kong Country Returns 3D

- Enslaved: Odyssey to the East

- Fallout 3

- Fallout 4

- Fallout: New Vegas

- Far Cry 3

- F.E.A.R.

- F.E.A.R. Extraction Point

- F.E.A.R. Perseus Mandate

- F.E.A.R. 2

- F.E.A.R. 3

- Final Fantasy VI

- Final Fantasy VII

- Final Fantasy VIII

- Final Fantasy IX

- Final Fantasy X

- Final Fantasy XII: The Zodaic Age

- Final Fantasy XIII

- Final Fantasy XIII-2

- Final Fantasy XV

- Final Fantasy Type-0 HD

- FEZ

- Fist of Awesome

- FTL: Faster Than Light

- Fire Emblem: Awakening

- Fire Emblem: Birthright // Conquest

- Fire Emblem: Echoes

- Gears of War Remastered

- Gears of War 2

- Gears of War 3

- Gears of War Judgement Day

- Gears of War 4

- God of War

- God of War 2

- God of War 3

- God of War: Ghost of Sparta

- God of War: Chains of Olympus

- God of War: Ascension

- God of War (4)

- Horizon: Zero Dawn

- Half-Life

- Half-Life 2

- Hotline Miami

- Halo 3

- Halo 3: ODST

- Halo 4

- Halo 5: Guardians

- ICO

- Injustice: Gods Among Us

- Injustice: Gods Among Us 2

- Just Cause 2

- Just Cause 3

- Jak and Daxter: The Purcusor Legacy

- Jak 2

- Jak 3

- Killing Floor

- Kingdom Hearts Final Mix

- Kingdom Hearts Re: Chain of Memories

- Kingdom Hearts 358/2 Days

- Kingdom Hearts II Final Mix

- Kingdom Hearts Birth by Sleep Final Mix

- Kingdom Hearts Re: Coded

- Kingdom Hearts Dream Drop Distance

- Killzone 2

- Killzone 3

- Kingdoms of Amalur: Reckoning

- Kid Icarus: Uprising

- Left 4 Dead

- Left 4 Dead 2

- Legendary

- LEGO Batman 2

- LEGO Batman 3

- LEGO MARVEL Superheroes

- LEGO MARVEL Avengers

- Limbo

- Life is Strange

- Life is Strange: Before the Storm

- Mortal Kombat

- Mortal Kombat X

- Metro: Redux (Last Light/2023)

- Metal Gear Solid

- Metal Gear Solid 2: Sons of Liberty

- Metal Gear Solid 3: Snake Eater

- Metal Gear Solid 4: Guns of the Patriots

- Metal Gear Solid Peacewalker

- Metal Gear Solid V: Ground Zeroes

- Metal Gear Solid V: The Phantom Pain

- Mirrors Edge

- Mirrors Edge Catalyst

- Mount and Blade

- Mount and Blade: Warband

- Mount and Blade: Fire and Sword

- Mass Effect

- Mass Effect 2

- Mass Effect 3

- Mass Effect: Andromeda

- Medal of Honor

- Monster Hunter 4: Ultimate

- Monster Hunter: World

- Ni No Kuni: Wrath of the White Witch

- Ni No Kuni II: Revenant Kingdom

- Nier

- Nier: Automata

- Nioh

- Oddworld: Abe’s Odyssey

- Oddworld: Abe’s Exodus

- Oddworld: New n’ Tasty

- Ori and the Blind Forest

- Outlast

- Payday: The Heist

- Payday 2

- Portal

- Portal 2

- Post Mortem

- Persona 5

- Pokémon Moon / Sun

- Pokémon Alpha Sapphire / Omega Ruby

- Pokémon X / Y

- Resident Evil Remastered

- Resident Evil 2

- Resident Evil 3

- Resident Evil Zero

- Resident Evil 4

- Resident Evil 5

- Resident Evil 6

- Resident Evil 7: Biohazard

- ReCore

- Ratchet and Clank

- Ratchet and Clank 2

- Ratchet and Clank 3

- Ratchet Gladiator

- Ratchet and Clank Future: Tools of Destruction

- Ratchet and Clank Future: Quest for Booty

- Ratchet and Clank Future: A Crack in Time

- Ratchet and Clank Future: Nexus

- Red Dead Redemption

- R.A.G.E.

- Resistance: Fall of Man

- Shadow of Mordor

- Shadow of War

- Star Wars Knights of the Old Republic

- Star Wars Knights of the Old Republic 2: The Sith Lords

- Star Wars Jedi Knight: Jedi Academy

- Star Wars Jedi Knight 2: Jedi Outcast

- Star Wars Jedi Knight: Mysteries of the Sith

- Star Wars Republic Commando

- Star Wars: The Force Unleashed

- Star Wars: The Force Unleashed 2

- Shadow of the Colossus

- Spiderman: Edge of Time

- Spiderman: Shattered Dimensions

- Super Meat Boy

- Spec Ops: The Line

- Saints Row 3

- Saints Row 4

- Shadowgrounds

- Shadowgrounds: Survivor

- Still Life

- Still Life 2

- Sniper Elite 3

- System Shock 2

- Splinter Cell

- Splinter Cell: Pandora Tomorrow

- Splinter Cell: Chaos Theory

- Starfox 64 3D

- Tomb Raider

- Tomb Raider: Legend

- Tomb Raider: Underworld

- Tomb Raider: Anniversary

- Tales from the Borderlands

- The Elder Scrolls IV: Oblivion

- The Elder Scrolls V: Skyrim

- The Walking Dead

- The Last Guardian

- The Last of Us Remastered

- The Evil Within

- The Evil Within 2

- The Witcher: Enhanced Edition

- The Witcher 2: Assassins of Kings

- The Witcher 3: The Wild Hunt // Hearts of Stone // Blood and Wine

- The Legend of Zelda: Wind Waker HD

- The Legend of Zelda: Spirit Tracks

- The Legend of Zelda: Phantom Tracks

- The Legend of Zelda: Breath of the Wild

- The Legend of Zelda: Twilight Princess HD

- The Legend of Zelda: Majoras Mask

- The Legend of Zelda: Ocarina of Time

- The Legend of Zelda: Oracle of Seasons

- The Legend of Zelda: Oracle of Ages

- The Legend of Zelda: Skyward Sword

- The Legend of Zelda: A Link Between Worlds

- The Legend of Zelda: A Link to the Past

- The Legend of Zelda

- Until Dawn

- Uncharted: Drakes Fortune

- Uncharted 2: Among Thieves

- Uncharted 3: Drakes Deception

- Uncharted 4: A Thief’s End

- Valkyria Chronicles

- Vanquish

- Wolfenstein: The New Order

- Wolfenstein II: The New Colossus

- Yakuza 4

- Yakuza 0

- Yoshi’s New Island

- Zombie Army Trilogy

#gaming gamingbacklog list variety

3 notes · View notes

cosplaysoulbackups · 8 years ago

Text

[ NUMBERS ]

.Flow

10 Count

19 Days

101 Dalmations

[ A ]

A Certain Magical Index

A Foreign Love Affair

Ace of Diamond

Adekan

Adventure Time

Aikatsu!

Air

Air Gear

Akame ga Kill!

AKB0048

AKB48

Aldnoah.Zero

Alice in the Country of Hearts

Alice in Wonderland

Alice: Madness Returns

Amagi Brilliant Park

Amnesia

Ansatsu Kyoushitsu

Angel Beats!

Angel Sanctuary

Ano Hi Mita Hana no Namae wo Bokutachi wa Mada Shiranai.

Anthropomorphic Animal

Ao no Exorcist

Aphorism

Assassination Classroom

Atelier Escha & Logy: The Alchemists of Dusk

Atelier Meruru

Attack on Titan

Axis Powers Hetalia

Ayakashi

[ B ]

Bad Medicine: Infectious Teachers

Bakemonogatari

Bakuman

Batman

Batman Returns

Battle Royale

Beatmania IIDX

Beauty and the Beast

Berserk

Beyond the Boundary

Big Hero 6

Biohazard 4

Bioshock Infinite

Black Bullet

Black Butler

Black Butler: Book of Circus

Black Butler 2

Black Lagoon

Black Rock Shooter Animation

Blade and Soul

Blast of Tempest

Bleach

Blood-C

Blue Exorcist

Boku wa Tomodachi ga Sukunai

Bokura no Hikari Club

Brave10

Bravely Default: Flying Fairy

Brothers Conflict

Brynhildr in the Darkness

[ C ]

C: The Money of Soul and Possibility Control

Cardcaptor Sakura

Carnival

Case Closed

Catherine

Chaos Online

Charlie and the Chocolate Factory

Chinese Paladin 3

Chobits

Choco Strawberry Vanilla

Chuunibyou demo Koi ga Shitai!

Clannad

Clannad: After Story

Code Geass Lelouch of the Rebellion

Code Geass Side Story: Akito of the Ruined Land

Code Geass: Lelouch of the Rebellion R2

Cookie Run

Corpse Bride

Crest of the Royal Family

Cyphers

[ D ]

D Gray Man

D.N.Angel

Danball Senki W

Danganronpa

Danganronpa: Another Episode

Danganronpa Kirigiri

Danganronpa: Kibo no Gakuen to Zetsubo no Kokosei

Darker Than Black

Darkstalkers 3

Darkstalkers: The Night Warriors

Date A Live

Dead or Alive Ultimate

Death Note

Denpa Onna to Seishun Otoko

Diabolik Lovers

Divine Gate

Dota 2

Dragon Age: Origins

Dragon Quest V: Hand of the Heavenly Bride

Drakengard 3

DRAMAtical Murder

Dream of Doll

Drifters

Dungeon ni Deai wo Motomeru no wa Machigatteiru Darou ka

Durarara!!

Dusk Maiden of Amnesia

Dynamic Chord

Dynasty Warriors 8

[ E ]

Elfen Lied

Elsword

Elvira

Ensemble Stars

Eureka Seven

Evangelion: 2.0 You Can (Not) Advance

Evangelion: 3.0 You Can (Not) Redo

[ F ]

Fafner of the Blue Sky

Fairy Tail

Fancy Lala

Fantasy Frontier Online

Fatal Frame II: Crimson Butterfly

Fate Extra

Fate Kaleid Liner Prisma Illya

Fate Stay Night

Fate Zero

Final Fantasy 7

Final Fantasy 7 Advent Children

Final fantasy 8

Final Fantasy 10

Final Fantasy 13

Final Fantasy 15

Final Fantasy Type-0

Finder Series

Fire Emblem: Awakening

Fisheye Placebo

Five Star Stories

Freddy vs. Jason

Free!

Frozen

Fruits Basket

Fushigi Yugi

[ G ]

Game of Thrones

Gangsta.

Gantz

Gatchaman Crowds

Gazette

Gekkan Shoujo Nozaki Kun

Gintama

Girl Friend Beta

Girls Und Panzer

Go! Princess Precure

Gosick

Gravitation

Guardians of the Galaxy

Gugure! Kokkuri-san

Guilty Crown

Guilty Gear

Guilty Gear XX

Gurren Lagann

[ H ]

Haigakura

Haikyuu!!

Hakuouki: Shinsengumi Kitan

Hanafuriro Series

Hanasaku Iroha

Happy Tree Friends

Harry Potter Series

Hell Girl

Hellsing

Helter Skelter

Hentai Ouji to Warawanai Neko.

Hero Warz

Highschool of the Dead

Highschool DxD

Hiiro no Kakera

Homestuck

Hoozuki no Reitetsu

How To Train Your Dragon

Howls Moving Castle

Hunter x Hunter

Hybrid Child

Hyperdimension Neptunia

[ I ]

IB Games

Inu x Boku SS

Inuyasha

IS: Infinite Stratos

Is It Wrong to Try to Pick Up Girls in a Dungeon?

[ J ]

Jian Xia Qing Yuan Online 3

Jianxiaqingyuan Online 3

JoJo's Bizarre Adventure Battle Tendency

Jojo's Bizarre Adventure Diamond is Unbreakable

Jojo's Bizarre Adventure: Jojolion

JoJos Bizarre Adventure Phantom Blood

Jojo's Bizarre Adventure Steel Ball Run

Jojo's Bizarre Adventure Stone Ocean

Jormungand

Junjo Romantica: Pure Romance

Junketsu no Maria

[ K ]

K Project

K-on

Kagerou Project

Kamigami no Asobi

Kamikaze Kaitou Jeanne

Kancolle

Kantai Collection

Karneval

Katekyo Hitman Reborn!

Ken ga Kimi

Kigurumi Guardians

Kikis Delivery Service

KILL la KILL

Kimi ni Todoke

Kingdom Hearts

Kingdom Hearts 2

Kiniro Mosaic

Kiniro no Corda: Blue Sky

Kiniro no Corda: Primo Passo

Kirby's Dream Land

Kotonoha Project

Kuroko no Basuke

Kuroshitsuji

Kuroshitsuji: Book of Circus

Kuroshitsuji 2

Kyou Kara Maou!

Kyoukai no Kanata

Kyousou Giga

[ L ]

Laichi Hikari Club

Lamento

LC5

League of Legends

Leon: The Professional

Lightning Returns Final Fantasy XIII

Line Characters

Litchee Hikari Club

Little Busters!

Living Dead Dolls

Lollipop Chainsaw

Love Live! School Idol Project

Love Stage!!

Lucky Dog 1

Ludwig Revolution

Lychee Hikari Club

[ M ]

Mabinogi

Macross Frontier

Magi: The Labyrinth of Magic

Magic Kaito

Magic Knight Rayearth

Magical Angel Creamy Mami

Mahou Sensei Negima!

Mahouka Koukou no Rettousei

Maid-Sama!

Mairunovich

Majin Tantei Nougami Neuro

Makai Ouji Devils and Realist

Malice Mizer

Maoyuu Maou Yuusha

Marginal4

Marvel vs Capcom

Mass Effect

Mawaru-Penguindrum

Meet the Robinsons

Mermaid Melody Pichi Pichi Pitch

ME!ME!ME!

Million Arthur

Mirai Nikki

Mobile Suit Gundam Seed Destiny

Monster Hunter

Mujihi na Otoko

[ N ]

Nagi no Asukara

NANA

Nanatsu no Taizai

Naruto: Shippuden

Nekomimi

Nekopara

Neon Genesis Evangelion

Neuro: Supernatural Detective

Nico Nico Douga Jikkyou Play

Nintama Rantarou

Nisekoi

Nisemonogatari

Nitro Super Sonic

No Game No Life

Noblesse

Noragami

NORN9

Nourin

Nurarihyon no Mago

Nyotaria

[ O ]

Odin Sphere

One Piece

Ookami Shoujo to Kuro Ouji

Ore no Imouto ga Konnani Kawaii Wake ga Nai

Oreimo

Orenchi no Furo Jijou

Original Character

Oumagatoki Kaidan Romance

Ouran High School Host Club

Overwatch

Owari no Seraph

Pandora Hearts

Panty & Stocking with Garterbelt

[ P ]

Pandora Hearts

Paradise Kiss

Persona 3

Persona 4

Persona 4: Dancing All Night

Petshop of Horrors

Pinocchio

Pocahontas

Pokemon

Pokemon Black Version 2 and White Version 2

Pop n Music

Pop n music 16 PARTY

Princess Monoke

Prison School

Prunus Girl

Psycho-Pass

Puella Magi Madoka Magica

Puri Para

Puzzle & Dragons

[ Q ]

Quan Zhi Gao Shou

Queen's Blade

[ R ]

Rage of Bahamut

Ranma 1/2

Re:Zero kara Hajimeru Isekai Seikatsu

Reiko the Zombie Shop

Reines des Fleurs

Repo! The Genetic Opera

Resident Evil: Revelations

RG Veda

Riddle Story of Devil

Rise of the Guardians

Rozen Maiden

Rozen Maiden: Traumend

RPG Maid Lounge Bar

Rurouni Kenshin: Meiji Kenkaku Romantan

RWBY

[ S ]

Saenai Heroine no Sodatekata

Saekano: How to Raise a Boring Girlfriend

Saga Frontier

Sailor Moon R

Sailor Moon S

Sailor Moon: Sailor Stars

Saint Seiya: The Lost Canvas

Saiyuki

Saiyuki Reload

Sakizo's Illustration Artwork

Samurai Warriors 4

Samurai X: Trust and Betrayal

Sankarea

Scissors Crown

Scrapped Princess

Searching for the Full Moon

Sekaiichi Hatsukoi

Sengoku Basara

Sengoku Basara 4

Seraph of the End

Shaman King

Sheep Farm in Sugarland

Shigatsu wa Kimi no Uso

Shiki

Shingeki no Bahamut

Shingeki no Kyojin

Shining Blade

Shining Hearts

Shining Tears X Wind

Show By Rock!!

Silent Hill

Silent Hill 2

Skullgirls

Sky Doll

Sleeping Beauty

Sora no Otoshimono

Soul Eater

Sound Horizon

Space Battleship Yamato 2199

Spice and Wolf

Spirited Away

Starry Sky

Suicide Squad

Super Danganronpa 2

Super Mario Bros

Super Mario Galaxy

Sweet Pool

Sword Art Online

Syokugeki no Soma

Syunya Yamashita’s Figurine

[ T ]

Tales of Vesperia

Tales of Xillia

Tales of Zestiria

Tamako Market

Tamen de Gushi

Tangled

Tarzan

Tasogare Otome x Amnesia

Tekken

Tekken Tag Tournament 2

Ten Count

Their Story

The Cain Saga

The Chiral Night

The Devil Is A Part-Timer!

The Disappearance of Haruhi Suzumiya

The Exiled Realm of Arborea

The Familiar of Zero

The Flower We Saw That Day

The Idolm@ster

The Idolm@ster 2

The Idolm@ster Cinderella Girls

The Irregular at Magic High School

The King of Fighters

The Last Story

The Legend of Zelda

The Little Mermaid

The Maid Fuku to Kikanjuu

The Melancholy of Haruhi Suzumiya

The Nightmare Before Christmas

The Pale Horse

The Prince of Tennis

The Riddle Story of Devil

The Seven Deadly Sins

The Seven Heroes and Five Gallants

The Touhou Project

The Tyrant Falls in Love

Thor

Tiger & Bunny

To Aru Kagaku no Railgun

To Love Ru

To Love Ru Darkness

Togainu no Chi

Tokimeki Restaurant: Koi no Recipe de Tsukamaete

Tokyo Ghoul

Toradora!

Touhou Fuujinroku Mountain of Faith

Touhou Niji Sousaku Doujin

Touken Ranbu

Tower of Saviors

Toxic

Trinity Blood

Trickster

Tsubasa Chronicle

Tsukiuta

Tunshicangqiong On Line

[ U ]

Ultra Street Fighter IV

Un-Go

Unbreakable Machine-Doll

Ungo

Unlight

Unofficial Sentai Akibaranger

Urusei Yatsura

Uta no Prince-sama

Utau

[ V ]

Vampire Knight

Vocaloid

[ W ]

Wand of Fortune

Warm Bodies

When They Cry 3

White Album 2

Wolf Girl and Black Prince

Working!!

World of Warcraft

[ X ]

xxxHOLIC

[ Y ]

Yamada-kun and the Seven Witches

Yosuga no Sora

Your Lie in April

Yowamushi Pedal

Yumeiro Patissiere

Yuri Kuma Arashi

Yuri!! On Ice

[ Z ]

Zankyou no Terror

Zone-00

35 notes · View notes

storyofadventures · 8 years ago

Text

[ NUMBERS ]

.Flow

10 Count

19 Days

101 Dalmations

[ A ]

A Certain Magical Index

A Foreign Love Affair

Ace of Diamond

Adekan

Adventure Time

Aikatsu!

Air

Air Gear

Akame ga Kill!

AKB0048

AKB48

Aldnoah.Zero

Alice in the Country of Hearts

Alice in Wonderland

Alice: Madness Returns

Amagi Brilliant Park

Amnesia

Ansatsu Kyoushitsu

Angel Beats!

Angel Sanctuary

Ano Hi Mita Hana no Namae wo Bokutachi wa Mada Shiranai.

Anthropomorphic Animal

Ao no Exorcist

Aphorism

Assassination Classroom

Atelier Escha & Logy: The Alchemists of Dusk

Atelier Meruru

Attack on Titan

Axis Powers Hetalia

Ayakashi

[ B ]

Bad Medicine: Infectious Teachers

Bakemonogatari

Bakuman

Batman

Batman Returns

Battle Royale

Beatmania IIDX

Beauty and the Beast

Berserk

Beyond the Boundary

Big Hero 6

Biohazard 4

Bioshock Infinite

Black Bullet

Black Butler

Black Butler: Book of Circus

Black Butler 2

Black Lagoon

Black Rock Shooter Animation

Blade and Soul

Blast of Tempest

Bleach

Blood-C

Blue Exorcist

Boku wa Tomodachi ga Sukunai

Bokura no Hikari Club

Brave10

Bravely Default: Flying Fairy

Brothers Conflict

Brynhildr in the Darkness

[ C ]

C: The Money of Soul and Possibility Control

Cardcaptor Sakura

Carnival

Case Closed

Catherine

Chaos Online

Charlie and the Chocolate Factory

Chinese Paladin 3

Chobits

Choco Strawberry Vanilla

Chuunibyou demo Koi ga Shitai!

Clannad

Clannad: After Story

Code Geass Lelouch of the Rebellion

Code Geass Side Story: Akito of the Ruined Land

Code Geass: Lelouch of the Rebellion R2

Cookie Run

Corpse Bride

Crest of the Royal Family

Cyphers

[ D ]

D Gray Man

D.N.Angel

Danball Senki W

Danganronpa

Danganronpa: Another Episode

Danganronpa Kirigiri

Danganronpa: Kibo no Gakuen to Zetsubo no Kokosei

Darker Than Black

Darkstalkers 3

Darkstalkers: The Night Warriors

Date A Live

Dead or Alive Ultimate

Death Note

Denpa Onna to Seishun Otoko

Diabolik Lovers

Divine Gate

Dota 2

Dragon Age: Origins

Dragon Quest V: Hand of the Heavenly Bride

Drakengard 3

DRAMAtical Murder

Dream of Doll

Drifters

Dungeon ni Deai wo Motomeru no wa Machigatteiru Darou ka

Durarara!!

Dusk Maiden of Amnesia

Dynamic Chord

Dynasty Warriors 8

[ E ]

Elfen Lied

Elsword

Elvira

Ensemble Stars

Eureka Seven

Evangelion: 2.0 You Can (Not) Advance

Evangelion: 3.0 You Can (Not) Redo

[ F ]

Fafner of the Blue Sky

Fairy Tail

Fancy Lala

Fantasy Frontier Online

Fatal Frame II: Crimson Butterfly

Fate Extra

Fate Kaleid Liner Prisma Illya

Fate Stay Night

Fate Zero

Final Fantasy 7

Final Fantasy 7 Advent Children

Final fantasy 8

Final Fantasy 10

Final Fantasy 13

Final Fantasy 15

Final Fantasy Type-0

Finder Series

Fire Emblem: Awakening

Fisheye Placebo

Five Star Stories

Freddy vs. Jason

Free!

Frozen

Fruits Basket

Fushigi Yugi

[ G ]

Game of Thrones

Gangsta.

Gantz

Gatchaman Crowds

Gazette

Gekkan Shoujo Nozaki Kun

Gintama

Girl Friend Beta

Girls Und Panzer

Go! Princess Precure

Gosick

Gravitation

Guardians of the Galaxy

Gugure! Kokkuri-san

Guilty Crown

Guilty Gear

Guilty Gear XX

Gurren Lagann

[ H ]

Haigakura

Haikyuu!!

Hakuouki: Shinsengumi Kitan

Hanafuriro Series

Hanasaku Iroha

Happy Tree Friends

Harry Potter Series

Hell Girl

Hellsing

Helter Skelter

Hentai Ouji to Warawanai Neko.

Hero Warz

Highschool of the Dead

Highschool DxD

Hiiro no Kakera

Homestuck

Hoozuki no Reitetsu

How To Train Your Dragon

Howls Moving Castle

Hunter x Hunter

Hybrid Child

Hyperdimension Neptunia

[ I ]

IB Games

Inu x Boku SS

Inuyasha

IS: Infinite Stratos

Is It Wrong to Try to Pick Up Girls in a Dungeon?

[ J ]

Jian Xia Qing Yuan Online 3

Jianxiaqingyuan Online 3

JoJo's Bizarre Adventure Battle Tendency

Jojo's Bizarre Adventure Diamond is Unbreakable

Jojo's Bizarre Adventure: Jojolion

JoJos Bizarre Adventure Phantom Blood

Jojo's Bizarre Adventure Steel Ball Run

Jojo's Bizarre Adventure Stone Ocean

Jormungand

Junjo Romantica: Pure Romance

Junketsu no Maria

[ K ]

K Project

K-on

Kagerou Project

Kamigami no Asobi

Kamikaze Kaitou Jeanne

Kancolle

Kantai Collection

Karneval

Katekyo Hitman Reborn!

Ken ga Kimi

Kigurumi Guardians

Kikis Delivery Service

KILL la KILL

Kimi ni Todoke

Kingdom Hearts

Kingdom Hearts 2

Kiniro Mosaic

Kiniro no Corda: Blue Sky

Kiniro no Corda: Primo Passo

Kirby's Dream Land

Kotonoha Project

Kuroko no Basuke

Kuroshitsuji

Kuroshitsuji: Book of Circus

Kuroshitsuji 2

Kyou Kara Maou!

Kyoukai no Kanata

Kyousou Giga

[ L ]

Laichi Hikari Club

Lamento

LC5

League of Legends

Leon: The Professional

Lightning Returns Final Fantasy XIII

Line Characters

Litchee Hikari Club

Little Busters!

Living Dead Dolls

Lollipop Chainsaw

Love Live! School Idol Project

Love Stage!!

Lucky Dog 1

Ludwig Revolution

Lychee Hikari Club

[ M ]

Mabinogi

Macross Frontier

Magi: The Labyrinth of Magic

Magic Kaito

Magic Knight Rayearth

Magical Angel Creamy Mami

Mahou Sensei Negima!

Mahouka Koukou no Rettousei

Maid-Sama!

Mairunovich

Majin Tantei Nougami Neuro

Makai Ouji Devils and Realist

Malice Mizer

Maoyuu Maou Yuusha

Marginal4

Marvel vs Capcom

Mass Effect

Mawaru-Penguindrum

Meet the Robinsons

Mermaid Melody Pichi Pichi Pitch

ME!ME!ME!

Million Arthur

Mirai Nikki

Mobile Suit Gundam Seed Destiny

Monster Hunter

Mujihi na Otoko

[ N ]

Nagi no Asukara

NANA

Nanatsu no Taizai

Naruto: Shippuden

Nekomimi

Nekopara

Neon Genesis Evangelion

Neuro: Supernatural Detective

Nico Nico Douga Jikkyou Play

Nintama Rantarou

Nisekoi

Nisemonogatari

Nitro Super Sonic

No Game No Life

Noblesse

Noragami

NORN9

Nourin

Nurarihyon no Mago

Nyotaria

[ O ]

Odin Sphere

One Piece

Ookami Shoujo to Kuro Ouji

Ore no Imouto ga Konnani Kawaii Wake ga Nai

Oreimo

Orenchi no Furo Jijou

Original Character

Oumagatoki Kaidan Romance

Ouran High School Host Club

Overwatch

Owari no Seraph

Pandora Hearts

Panty & Stocking with Garterbelt

[ P ]

Pandora Hearts

Paradise Kiss

Persona 3

Persona 4

Persona 4: Dancing All Night

Petshop of Horrors

Pinocchio

Pocahontas

Pokemon

Pokemon Black Version 2 and White Version 2

Pop n Music

Pop n music 16 PARTY

Princess Monoke

Prison School

Prunus Girl

Psycho-Pass

Puella Magi Madoka Magica

Puri Para

Puzzle & Dragons

[ Q ]

Quan Zhi Gao Shou

Queen's Blade

[ R ]

Rage of Bahamut

Ranma 1/2

Re:Zero kara Hajimeru Isekai Seikatsu

Reiko the Zombie Shop

Reines des Fleurs

Repo! The Genetic Opera

Resident Evil: Revelations

RG Veda

Riddle Story of Devil

Rise of the Guardians

Rozen Maiden

Rozen Maiden: Traumend

RPG Maid Lounge Bar

Rurouni Kenshin: Meiji Kenkaku Romantan

RWBY

[ S ]

Saenai Heroine no Sodatekata

Saekano: How to Raise a Boring Girlfriend

Saga Frontier

Sailor Moon R

Sailor Moon S

Sailor Moon: Sailor Stars

Saint Seiya: The Lost Canvas

Saiyuki

Saiyuki Reload

Sakizo's Illustration Artwork

Samurai Warriors 4

Samurai X: Trust and Betrayal

Sankarea

Scissors Crown

Scrapped Princess

Searching for the Full Moon

Sekaiichi Hatsukoi

Sengoku Basara

Sengoku Basara 4

Seraph of the End

Shaman King

Sheep Farm in Sugarland

Shigatsu wa Kimi no Uso

Shiki

Shingeki no Bahamut

Shingeki no Kyojin

Shining Blade

Shining Hearts

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theosporotos · 8 years ago

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Word of Faith Hermeneutics

Word of Faith Hermeneutics. There is no one central teacher or organizational ministry but a collection that feed off each other adding in their own unique idea, which is usually accepted by the others. The primary teachers that form the collection of Word of Faith doctrine are: Kenneth Copeland, Fred Price, Joyce Meyer, Paul Crouch, Kenneth E. Hagin, Charles Capps, Marilyn Hickey, Benny Hinn, Paul Yonggi Cho, Morris Cerullo, Creflo Dollar, Jesse Duplantis, and E.W.Kenyon. What do they teach? The primary influencer of these doctrines is Kenneth Hagin who was ordained by the Assemblies of God Pentecostal church in 1967. He had a weekly television program on the Trinity Broadcasting Network owned by Paul Crouch. He was known my may other Word of Faith teachers as "Dad Hagin". Also, what makes him a primary influencer of the collective doctrines of the Word of Faith movement is the fact that none of the other major teachers in the Word of Faith movement denounce or deny his teachings. Another reason why his teachings are not rejected or denounced is the fact that a majorty of his teachings come from 'personal revelations' which he claimed came directly from God himself. Sense a majority of the Word of Faith teachers also claim these type of personal revelations, it makes it hypocritical and contradictory to denounce others. This article will quote from the primary Word of Faith teachers and organize their doctrines systematically. These teachings will the be compared to what God has made known in his Holy Scripture. Summery of Word of Faith Doctrine God created human beings in His literal, physical image as little gods. Before the fall, humans had the potential to call things into existence by using the faith-force. After the fall, humans took on Satan's nature and lost the ability to call things into existence. In order to correct this situation, Jesus Christ gave up His divinity and became a man, died spiritually, took Satan's nature upon Himself, in hell, was born again, and rose from the dead with God's nature. After this, Jesus sent the Holy Spirit to replicate the Incarnation in believers so they could become little gods as God had originally intended. As little gods we again have the ability to manipulate the faith-force and become prosperous in all areas of life. Illness, sin, and failure are the result of a lack of faith, and are remedied by confession—claiming God's promises for oneself into existence. Personal revelation, not Scripture, is highly relied upon. When a believer speaks positive confessions with the use of bible verses, God is compelled to comply, given that the believer has enough faith. Health, wealth, and happiness are a common positive confession taught and encouraged for believers to seek. Doctrine of God God is a material being with measurable human features who has to have faith in order to create. He was not content within himself and desired to replicate himself in the form of man. God thus needed to establish an agreement with Man in order to be able to help man other wise, with out man's permission and agreement, God could not act out his faith on the earth. Because God's replicate, i.e. man, rejected him, God was limited to what he could and could not do for his creation; thus God was a failure. But, when man, allows God to act in their life, God makes them wealthy (Kenneth Copleland, Fred Price).

God is material

Kenneth Copeland describes God as someone “very much like you and me….A being that stands somewhere around 6’2,” 6’3,” that weighs somewhere in the neighborhood of a couple of hundred pounds, little better, [and] has a [hand]span nine inches across.”(Copeland, Spirit, Soul and Body I, side 1.)

Truth: God is a spirit (John 4:24). God the Son has a immaterial spiritual body (the resurrected Christ body, the transfiguration). No physical measurements of God is found anywhere in the bible.

God has Faith (in himself?)

Copeland adds that “God used words when He created the heaven and the earth….Each time God spoke, He released His faith — the creative power to bring His words to pass.”(Kenneth Copeland, The Power of the Tongue (Fort Worth: KCP Publications, 1980), 4.) and the “force of faith is released by words.”(Ibid., 17.).

Truth: God does not need faith, He sees all and knows all for all eternity. God alone is the Sovereign Creator of the Universe (Genesis 1:3; 1 Timothy 6:15) and does not need faith.

God desired to replicate himself

Copeland emphasizes similarities between God and man to the point where any distinction becomes virtually nil: “God’s reason for creating Adam was His desire to reproduce Himself….Adam is as much like God as you could get, just the same as Jesus….Adam, in the Garden of Eden, was God manifested in the flesh” (emphasis added).(Copeland, Following the Faith of Abraham I, side 1.)

Truth: (1) No where in God's Word does he say he desired to reproduce himself. God was perfectly complete with himself from all eternity as Father, Son, and Holy Spirit. (2) Adam was not God because he could sin, and did sin. God can not sin. He is not like Jesus because Jesus can not sin and did not sin. God the Son existed with God the Father in eternity, Adam did not and was created in the beginning of time.

God's Limitations and Not Sovereign

Kenneth Copeland affirms that “God cannot do anything for you apart or separate from faith,”(Kenneth Copeland, Freedom from Fear (Fort Worth: KCP Publications, 1983), 11.) . Copeland’s deflation of God is best exemplified by his comment that “the biggest failure in the Bible…is God.”(Kenneth Copeland, Praise-a-Thon, TBN, 1988. Copeland has, in another instance, stated that God “is not a failure” (Kenneth Copeland, The Troublemaker [Fort Worth, TX: Kenneth Copeland Publications, n.d.], 23). According to Copeland, “God had no avenue of lasting faith or moving in the earth. He had to have covenant with somebody….He had to be invited in, in other words, or He couldn’t come.”(Kenneth Copeland, God’s Covenant with Man II (Fort Worth: Kenneth Copeland Ministries, 1985, audiotape #01-4404), side 1.) In fact, “the reason that He’s making covenant is to get into the earth...God is on the outside looking in,” says Copeland. “In order to have any say-so in the earth, He’s gonna have to be in agreement with a man here.”

Truth: God can not sin or do anything that is not real. God does not have faith because he sees all and knows all from all eternity. God is the absolute perfect and holy source of what is good and right. God's will and plan is perfect. Calling God a failure, is blasphemy. God does whatever he pleases (Ps. 115:3, 135:6). He has already declared the end from the beginning and he WILL accomplish his GOOD will (Isaiah 46:10). Man can not stop God's will or have any right to question his will (Daniel 4:35; Romans 9:19-21; Job 42:2).

Fred Price - "Yeah, God has pleasure in the prosperity. So he must have displeasure in the poverty .So if he does, then poverty couldn't be from God. Yeah, but Brother Price, but God allows it. God lets it happen. You're right, he does. He does, because you do. He can't do anything about it" ("Ever Increasing Faith" recorded 11/16/90).

Truth: "Jesus said: "Blessed are you who are poor, for yours is the kingdom of God." (Luke 6:20). Satan tempted Jesus with vast prosperity, wealth, and status; Jesus rejected the opportunity (Matthew 4:8-11). Logically, according to Fred Price, God must be pleased with major drug dealers and rich criminals and displeased with the most faithful Christians in 3rd world countries. God does whatever he pleases (Ps. 115:3, 135:6). He has already declared the end from the beginning and he WILL accomplish his GOOD will (Isaiah 46:10). Man can not stop God's will or have any right to question his will (Daniel 4:35; Romans 9:19-21; Job 42:2).

The Word of Faith teachings of Kenneth Copeland and Fred Price in regards to their doctrine of God is flat out heresy. Their teachings belittle and disgrace God and attempting to increase the status of man to that which is greater than God. If God needs man's permission for anything; it is man that is sovereign over God. These teachings should be so shameful and degrading, it should grieve the hearts of those who love the Lord God. Yet, these teachers are supported by the Word of Faith community at large. Doctrine of Sin

Sinlessness

"I'm going to tell you something folks, I didn't stop sinning until I finally got it through my thick head I wasn't a sinner anymore. And the religious world thinks that's heresy and they want to hang you for it. But the Bible says that I'm righteous and I can't be righteous and be a sinner at the same time...All I was ever taught to say was, 'I'm a poor, miserable sinner.' I am not poor, I am not miserable and I am not a sinner. That is a lie from the pit of hell. That is what I was and if I still am then Jesus died in vain. Amen" (Doctrinal Ambiguity of a Wandering Star-The Changing views of Joyce Meyer , G. Richard Fisher and Paul R. Belli).

Truth: The Apostle John (The Holy Spirit) knew she or someone will claim this, so he simply says "If we say that we have no sin, we are deceiving ourselves and the truth is not in us...If we say, "We don't have any sin," we make Him a liar, and His word is not in us. " (1 John 1:8, 10). Christians are imputed with Christ's righteousness, because they are not righteous in and of themselves. We are seen as righteous because, for believers, when God sees us, he sees his Son covering us. The Apostles, authors of Holy Scripture, were not sinless. Galatians 2:11-13, Paul rebuked Peter for showing favoritism, a sin. 1 Timothy 1:15, Paul himself admits that he is currently a sinner. The greek word he used for "am" means "to be, to exist, to happen, to be present" in relation to him as a sinner. In Romans 7:24 Paul also states "what a wretched man I AM". Yet they wrote Holy Scripture and were believers and saved. Needless to say, Joyce Meyer is a sinner but because she claims she is not, the truth is not in her (1 John 1:8).

Doctrine of Man

Mankind are 'little gods'

Man has the ability to speak things into existence and that their faith is like a spiritual force. Because believers are Children of God, they are considered 'little gods'. “Every man who has been ‘born again’ is an Incarnation, and Christianity is a miracle. The believer is as much an Incarnation as was Jesus of Nazareth.” (E. W. Kenyon, The Father and His Family, 17th ed. (Lynnwood, WA: Kenyon’s Gospel Publishing Society, 1964), 100; cf. Kenneth E. Hagin, “The Incarnation,” The Word of Faith, December 1980, 14.)

“you are to think the way Jesus thought. He didn’t think it robbery to be equal with God.”(Kenneth Copeland, Now We Are in Christ Jesus (Fort Worth: KCP Publications, 1980), 23-24.) Copeland’s remarks, “You are not a spiritual schizophrenic — half-God and half-Satan — you are all-God”(Ibid., 16-17.) and “You don’t have a God in you; you are one, When I read in the Bible where God tells Moses, ‘I AM,’ I say, ‘Yah, I am too!'”(Kenneth Copeland, The Force of Love (Fort Worth: Kenneth Copeland Ministries, 1987, audiotape #02-0028), side 1.)(("Believers Voice of Victory" broadcast, TBN 7/9/87).)

Paul Crouch is a little god

"Do you know what else that has settled then tonight? This hue and cry and controversy that has been spawned by the devil to try and bring dissension within the Body of Christ. That we are gods. I am a little god . I have his name. I'm one with him. I'm in covenant relationship. I am a little god. (Kenneth Copeland: "You are anything that he is.") Yes." ("Praise the Lord" TBN, recorded 07/07/86).

“You have the same creative faith and ability on the inside of you that God used when he created the heavens and the earth.”(Copeland, Inner Image of the Covenant, side 2.) However, he adds that most believers are not able to make full use of their inner power because “our imagination…has been so fouled up and fathered up with wasted useless words [and] wasted useless images.”

Mankind become identical to Jesus

At the moment of spiritual birth “the spirit of God hovered over you, and there was conceived in your body a holy thing identical to Jesus….And there was imparted into you zoe, the life of God” (emphases added).(Copeland, The Abrahamic Covenant, side 2.)

Its hard to determine where to start with so much blasphemy and heresy contained in these teachings of Mankind. (1) There is zero indication in God's Holy Word that man could ever and can ever just creation something from nothing. The references used for prayer will be discussed later. This is an attribute that only the divine creator of all realty possesses. But, this teaching then must lead to the next (2) that Mankind is "as much an Incarnation as was Jesus" and even more blunt, “You don’t have a God in you; you are one, When I read in the Bible where God tells Moses, ‘I AM,’ I say, ‘Yah, I am too!'”. Even Paul Crouch claimed to be a god! (see quote above) The claim then must also include being "identical to Jesus" because, after all, he is God. Claiming the divine attribute of God, the nature of God, and being equal to Jesus as God is disgusting. First of all, this idea came from Satan's first temptation! To be like God! (Gen. 3:5). Secondly, NONE of the Prophets or Apostles EVER dared to make the the claim that Jesus made; in fact, they were sinners (see Doctrine of Sin rebuttal). Third, God himself declares there are NO other real gods "I am the LORD, and there is no other; Besides Me there is no God." (Isaiah 45:5). Essentially, Paul Crouch, Kenneth E. Hagin, and Kenneth Copeland bought into Satan's lie about being "like God" and idolized themselves. AGAIN these teachings should be so shameful and degrading, it should grieve the hearts of those who love the Lord God. Yet, these teachers are supported by the Word of Faith community at large. Only God alone has a divine nature (Galatians 4:8; Isaiah 1:6-11, 43:10, 44:6; Ezekiel 28:2; Psalm 8:6-8).

Doctrine of Jesus Their teachings about Jesus reflect a lot of Gnostic teachings of the 2nd and 3rd centuries, Arianism, Mormons and Jehovah's Witnesses now. That Jesus was a created being, just a man initially, who was God like, but not actually God himself. Jesus was wealthy. Jesus was only empowered by the Holy Spirit at his baptism to perform his miracles. He only physically died on the cross but then went to hell where he spiritually died too. Satan conquered Jesus. In hell he took on the nature of Satan. At his resurrection he took on the nature of God. These teachings imply the denial of the absolute divinity of Jesus being God and deny the Triune God of Christianity.

Jesus was a created being

Charles Capps has gone so far as to teach that Jesus was the product of God’s positive confession: “This is the key to understanding the virgin birth. God’s Word is full of faith and spirit power. God spoke it. God transmitted that image to Mary. She received the image inside of her….The embryo that was in Mary’s womb was nothing more than the Word of God….She conceived the Word of God.” (Charles Capps, Dynamics of Faith and Confession (Tulsa, OK: Harrison House, 1987), 86-87; cf. Charles Capps, Authority in Three Worlds (Tulsa, OK: Harrison House, 1982), 76-85.).

Truth: The incarnation of God in the Flesh is just simply, God The Son coming to earth in the form or man. He eternally existed prior to the virgin birth (John 1:1,3; Gen. 3:13–15, Gen. 49:10, Job 19:25–29, Num. 24:5–7, Jos. 5:13–15, Ps. 2:7–12, Ps. 22, Ps. 110:1, Pro. 30:1, Isa. 9:6–7, Isa. 53, Dan. 3:24–25, and Dan. 9:24–27). Christ is Eternal, the Only Begotten Son, and the only incarnation of God (John 1:1, 2, 14, 15, 18; 3:16; 1 John 4:1).

Jesus did not claim to be God

Kenneth Copeland also gave a “prophecy” in which Jesus allegedly said, “They crucified Me for claiming that I was God. But I didn’t claim I was God; I just claimed I walked with Him and that He was in Me.”(Kenneth Copeland, “Take Time to Pray,” Believer’s Voice of Victory, February 1987, 9.).

Truth: This is a crazy lie. Jesus makes himself equal to God (John 10:30) and the reaction of the religious leaders makes this clear that is how he meant it (John 10:33). They respond "being man, make yourself God". One of the clearest claims of deity of Jesus is when he made the claim of the title that only God can have (John 8:58). "I AM". This was known as "the name" of God (Ex 3:14). So holy of a title and name that anyone who blasphemes it is killed (Lev 24:16). Jesus goes right ahead and calls himself "the name", I AM (John 8:58). The apostle John fully understood the identity of Jesus, He makes it perfectly clear who Jesus is and straight up says "the word was God" (John 1:1). That God himself clothed himself in flesh, but was still God (John 1:14). We see that Luke expresses that God bought the church with his own blood, the blood of Jesus. That makes Jesus God (Acts 20:28). Testimony of others in scripture also reveals how people understood Jesus as. Thomas bluntly declared Jesus as "my Lord and my God" (John 20:28). Peter declares in 2 Peter 1:1 that we obtain righteousness from "our God and savior Jesus Christ". Throughout scripture we see instances of people worshiping Jesus and Jesus accepts their worship (Matthew 2:11; 14:33; 28:9, 17; Luke 24:52; John 9:38). This is a flat our denial of The Trinity and divinity of Jesus as The God the Son.

Jesus was just a human

Copeland asserts Jesus did not openly claim to be God because “He hadn’t come to earth as God, He’d come as man. He’d set aside His divine power.”(Kenneth Copeland, “Question & Answer,” Believer’s Voice of Victory, August 1988, 8.) Citing Philippians 2:5-7, he states that the incarnate Christ “had no innate supernatural powers. He had no ability to perform miracles until after He was anointed by the Holy Spirit."

Truth: Clearly this can not be true since Jesus per-existed in eternity with God the Father (John 1:1,3; Gen. 3:13–15, Gen. 49:10, Job 19:25–29, Num. 24:5–7, Jos. 5:13–15, Ps. 2:7–12, Ps. 22, Ps. 110:1, Pro. 30:1, Isa. 9:6–7, Isa. 53, Dan. 3:24–25, and Dan. 9:24–27). And since Jesus IS God, He thus HAD the power of God (see Jesus did not claim to be God rebuttal). Jesus gave up the glory of heaven but not His divinity (Philippians 2:6-7), though He did choose to withhold His power while walking the earth as man.

Jesus was wealthy.

Truth: This relates to the Doctrine of Prosperity but we will address it here too. As the second person of the Trinity, Jesus is as rich as God is rich. Indeed, our Lord owns everything and possesses all power, authority, sovereignty, glory, honor, and majesty (Isaiah 9:6; Micah 5:2; John 1:1, 8:58, 10:30, 17:5; Colossians 1:15–18, 2:9–10; Hebrews 1:3). BUT humbling himself in the form of man, he voluntarily allowed himself to be a lowly humble servant (Zechariah 9:9; 2 Corinthians 8:9; Philippians 2:6–8). His earthly possessions amounted to no more than the clothes on His back that were divided up by the soldiers who crucified Him. He didn't even have his own grave. Christ and His disciples depended entirely on the hospitality of others as they ministered from town to town (Matthew 10:9–10). As Jesus told a would-be follower “Foxes have holes and birds of the air have nests, but the Son of Man has no place to lay His head” (Luke 9:58). Jesus chides the rich and praises the poor. He taught us to “be on your guard against all kinds of greed; a man’s life does not consist in the abundance of his possessions” (Luke 12:15). And to not store up for ourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But to store up for ourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal (Matthew 6:19–21).

Jesus not only died physically on the cross but he also died spiritually in hell and was spiritually born again at his resurrection.

Truth: Jesus prayed His last public prayer, asking the Father to glorify Him, just as Jesus had glorified the Father on earth, having “finished the work you have given me to do” (John 17:4). Jesus’ last words meant that His suffering was over and the whole work His Father had given Him to do, which was to preach the Gospel, work miracles, and obtain eternal salvation for His people, was done, accomplished, fulfilled. The debt of sin was paid. (John 19:30). Then, before he died he told the criminal on the cross "And He said to him, "Truly I say to you, today you shall be with Me in Paradise." (Luke 23:43). Then, at the moment of death, Jesus declares "And Jesus, crying out with a loud voice, said, "Father, INTO YOUR HANDS I COMMIT MY SPIRIT." Having said this, He breathed His last." (Luke 23:46). His spirit went to paradise, not hell, with the Father, not Satan.

Jesus took on the nature of Satan

Fred Price has added his own unique twists to Faith theology by asserting that Jesus took on the nature of Satan prior to the crucifixion (Frederick K. C. Price, “Identification #3” (Inglewood, CA: Ever Increasing Faith Ministries, 1980), audio tape #FP545, side 1.).

Truth: This contradicts what God the Son declared at his bodily death (see rebuttal above).

Regarding the Atonement, Copeland says, “It wasn’t a physical death on the cross that paid the price for sin…anybody can do that.”(Copeland, Our Covenant with God, 21.) Jesus supposedly “put Himself into the hands of Satan when He went to that cross, and took that same nature that Adam did [when he sinned].”(Kenneth Copeland, What Satan Saw on the Day of Pentecost (Fort Worth: Messages by Kenneth Copeland, n.d., audiotape #BCC-19), side 1.)

Truth: Jesus paid the just price of sin on the cross. No one can do that because only Jesus was the perfect sinless sacrificial lamb of God who was without blemish. No one else can do that because everyone else are sinners (see Sinlessness rebuttal). This was God's plan from eternity. Satan was merely involved since he was used by God to bring about absolute Justice for sinners through Jesus Christ. He NEVER took on the corrupted sinful nature of Adam because He, by nature, was God, perfect and holy.

Jesus goes to hell

"There is no hope of anyone going to heaven unless they believe this truth I am presenting. You cannot go to heaven unless you believe with all your heart that Jesus took your place in hell" (The Most important Decision You will Ever Make, 1991, Joyce Meyer).

Truth: Jesus did not go to hell according to God's own Word: before he died he told the criminal on the cross "And He said to him, "Truly I say to you, today you shall be with Me in Paradise." (Luke 23:43). Then, at the moment of death, Jesus declares "And Jesus, crying out with a loud voice, said, "Father, INTO YOUR HANDS I COMMIT MY SPIRIT." Having said this, He breathed His last." (Luke 23:46). His spirit went to paradise, not hell, with the Father, not Satan. Thus this false truth that Joyce Meyer's claims is actual heresy.

Satan is conquered Jesus

Copeland brashly pronounces God to be the greatest failure of all time, boldly proclaims that “Satan conquered Jesus on the Cross” (emphasis in original),(Kenneth Copeland, Holy Bible: Kenneth Copeland Reference Edition (Fort Worth, TX: Kenneth Copeland Ministries, 1991), 129.) and describes Christ in hell as an “emaciated, poured out, little, wormy spirit.” (Kenneth Copeland, Believer’s Voice of Victory (television program), TBN, 21 April 1991.).

Truth: The ignorance here is that God planned all along to redeem mankind through the perfect sacrifice of God the Son in the incarnate flesh. Satan did not conquer Jesus because this was the plan from eternity. Also, Christ did not go to hell, nor did he need to (see Jesus Goes to Hell rebuttal).

Doctrine of Faith

Faith is a supernatural energy force

The strength of ones faith produces what is desired and asked for. Kenneth Copeland focuses primarily on an understanding of faith as a force. “Faith is a power force,” he claims. “It is a tangible force. It is a conductive force.”(Kenneth Copeland, The Force of Faith (Fort Worth: KCP Publications, 1989), 10.) Moreover, “faith is a spiritual force….It is substance. Faith has the ability to effect natural substance.”(Forces of the Recreated Human Spirit (Fort Worth: Kenneth Copeland Ministries, 1982), 8.) As “the force of gravity…makes the law of gravity work…this force of faith…makes the laws of the spirit world function.”(Kenneth Copeland, The Laws of Prosperity (Fort Worth: Kenneth Copeland Publications, 1974), 18-19.)

Truth: God's Word contains a clear definition of faith in Hebrews 11:1: “Now faith is the assurance of things hoped for, the conviction of things not seen.” Simply put, the biblical definition of faith is “trusting in something you cannot explicitly prove.”. Faith contains two aspects: intellectual assent and trust. Intellectual assent is believing something to be true. Trust is actually relying on the fact that the something is true. A chair is often used to help illustrate this. Intellectual assent is recognizing that a chair is a chair and agreeing that it is designed to support a person who sits on it. Trust is actually sitting in the chair. Hebrews (The Holy Spirit) does NOT say that IT is a force. God is the object of faith (Mark 11:22; Hebrews 11:3).

Doctrine of Satan Satan is at war with believers trying to steal joy and focus away from their faith. Satan is the cause of suffering and difficulties. One must rebuke Satan in the name of Jesus and verbally claim the promises of God to fight back Satan. Satan is actually in absolute control of earth and God was evicted from earth where he is only outside looking in and has no right to enter the earth unless we give him the permission through our positive confessions.

Satan has authority over God

Kenneth Copeland also claims that Adam’s transgression empowered Satan to evict God from the earth. “God’s on the outside looking in,” says Copeland. “He doesn’t have any legal entree into the earth. The thing don’t belong to Him.”(Kenneth Copeland, The Image of God in You III (Fort Worth: Kenneth Copeland Ministries, 1989, audiotape #01-1403), side 1.)

Truth: God does whatever he pleases (Ps. 115:3, 135:6). He has already declared the end from the beginning and he WILL accomplish his GOOD will (Isaiah 46:10). Man can not stop God's will or have any right to question his will (Daniel 4:35; Romans 9:19-21; Job 42:2). Job 1 shows that Satan was not able to afflict Job without God’s permission. Jesus says, “Simon, Simon, Satan has asked to sift you as wheat. But I have prayed for you, Simon, that your faith may not fail. And when you have turned back, strengthen your brothers.” (Luke 22:31-32). Thus claiming that God needs Satan's permission or even Man's permission is a lie.

Doctrine of Heaven

The Holy of Holies in Heaven became impure and unholy

since “the sin of Adam went all the way up to, but not including, the throne of God…[even] the Heavenly Holy of Holies had to be purified.”(Kenneth Copeland, Inner Image of the Covenant (Fort Worth: Kenneth Copeland Ministries, 1985, audiotape #01-4406), side 1.)

Truth: The presence of God is absolute perfect holiness. The Holiness of God is so perfect that no one can see God and live (Exodus 33:20) and there is only pure joy and pleasure in the presence of God in eternity (Psalm 16:11). The chosen priests of the people of Israel had to purify themselves before entering, not purify the presence of God. Mankind must be purified before entering the presence of God, through life after coming to faith we become sacrificed and then at death we become glorified- thus purifying us before entering into God's presence. When Adam sinned, the holy presence of God left him. God left the temple in Ezekiel 8:12. God is never corrupted by sin. But the human buildings and the elements that God allowed for his presence were purified but once corrupted, God simply left. God's holiness was unaffected by sin.

Doctrine of Healing

All physical and spiritual illnesses can be healed through faith and prayer. Sickness and deformities are viewed as attempts by Satan to rob one of joy. A case in point are the thousands of “documented” healings claimed by Hinn. Recently, he sent me three examples — presumably, the cream of the crop — as proof of his miracle-working power. One of the cases involved a man who was supposedly healed of colon cancer. A medically naive person reading the pathology report may well see the notation “no evidence of malignancy” and be duped into thinking that a bona fide healing had indeed taken place. CRI’s medical consultant, Dr. Preston Simpson, however, was not fooled by the report. His investigation revealed that the colon tumor in question was surgically removed rather than miraculously healed. (See the concluding section, Christianity in Crisis.)

Copeland also claims that “when you get to the place where you take the Word of God and build an image on the inside of you of not having crippled legs and not having blind eyes, but when you close your eyes you just see yourself just leap out of that wheelchair, it will picture that in the Holy of Holies and you will come out of there.”(Copeland, Inner Image of the Covenant, side 2.)

How To Heal

Kenneth Hagin - "The Lord said to me, 'This is the primary way you are to minister, with the healing anointing. However, the healing anointing will not work unless you tell the people exactly what I told you. That is, you tell the people exactly what I told you. Tell them that you saw me. Tell them that I spoke to you. Tell them that I laid the finger of my right hand in the palm of each of your hands.' Then Jesus smiled and added, 'The anointing is not in your feet-I did not tell you to lay your feet on anybody. The anointing is not in your head-I did not tell you to lay your head on anybody. It is in your hands. Tell the people that I told you to tell them that if they belief that-that is, you are anointed-and will receive that anointing, that power will flow from your hands into their bodies, and it will drive out their sickness or their disease, and it will affect a healing and a cure in them' (The Toronto Blessing, Slaying in the Spirit-The Telling Wonder, Nader Mikhaeil, Southwood Press Pty Limited, Australia, pg. 175)

Truth: It is sad to note that Kenneth Hagin teaches that God's power does not work unless YOU do something. Hagin's formula for healing is not found anywhere in God's word. Secondly, when the Apostles healed, they pointed the The Gospel and people believed in Jesus. Here Hagin tells people to believe HIM "Tell them that I spoke to you". A huge statement from God to keep in mind is in Matthew 7:21-23. "..."Many will say to Me on that day, 'Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?' "And then I will declare to them, 'I never knew you; DEPART FROM ME, YOU WHO PRACTICE LAWLESSNESS.' True healing lead people to faith in God the Son and not the person performing the miracles.

Healing that doesn't heal?

Kenneth Hagin - "During the great healing revival, evangelists would hold short meetings, and I'd come along behind them with longer meetings. By the time I got there, I often found people who had been healed in those meetings already had lost their healing. That happened in my meetings too..That is why I changed my ministry and did more teaching. Yes, I could advertise my vision, fill up an auditorium, and get many people healed- but they wouldn't keep their healing..." (The Toronto Blessing, Slaying in the Spirit-The Telling Wonder, Nader Mikhaeil, Southwood Press Pty Limited, Australia, pg. 176)

Truth: It is not a healing from God if it fails. Those who were blind but made to see, did not lose their sight. Those who could not walk but made to walk, did not lose their ability to walk. There are ZERO instances in God's Word where a healing that took place, later failed.

Doctrine of Prosperity God wants his people to be prosperous in health, wealth, and status in this life. When one proves their faith to God, he in turn blesses them.

Pursue wealth because Jesus was wealthy

Fred Price says the reason he drives a Rolls Royce is that he is following in Jesus’ steps. (Frederick K. C. Price, Ever Increasing Faith (television program), TBN, 9 December 1990, available from Crenshaw Christian Center, Inglewood, CA (audio tape #CR-A2).). According to John Avanzini, if Jesus was rich, we should be rich as well. Thus, he recasts Christ into a mirror image of himself — complete with designer clothes, a big house, and a wealthy, well-financed advance team.(John Avanzini, “Was Jesus Poor?” Believer’s Voice of Victory, July/August 1991, 6-7; cf. Believer’s Voice of Victory (television program), TBN, 20 January 1991, and Praise the Lord, TBN, 1 August 1989.)

Truth: Jesus did not have designer cloths, a house, or wealth. His earthly possessions amounted to no more than the clothes on His back that were divided up by the soldiers who crucified Him. Christ and His disciples depended entirely on the hospitality of others as they ministered from town to town (Matthew 10:9–10). As Jesus told a would-be follower “Foxes have holes and birds of the air have nests, but the Son of Man has no place to lay His head” (Luke 9:58). Jesus chides the rich and praises the poor. He taught us to “be on your guard against all kinds of greed; a man’s life does not consist in the abundance of his possessions” (Luke 12:15). And to not store up for ourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But to store up for ourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal (Matthew 6:19–21).

Create money

Marilyn Hickey - "What do you need? Start creating it. Start speaking about it. Start speaking it into being. Speak to your billfold. Say, 'You big, thick billfold full of money." Speak to your checkbook. Say, 'You checkbook, you. You've never been so prosperous since I owned you. You're just jammed full of money" (Christianity in Crisis , Hank Hanegraaff, Harvest House, Oregon, pg. 351).

Truth: But Peter said, "I do not possess silver and gold, but what I do have I give to you: In the name of Jesus Christ the Nazarene-- walk!" (Acts 3:6). Notice the Apostles did not have any money with them. Secondly, notice, they offered the Gospel message instead of praying for money. The Gospel is worth more than all amounts of money. Giving the gospel is worth more than giving money. Worshiping Jesus is worth more than receiving money.

All one needs to do is study what God talks about as Coveting. This reveals the heart of the sin and why people WANT to believe what these teachers teach and WHY they ask for what they do. Jesus says "he said to them, “Take care, and be on your guard against all covetousness, for one’s life does not consist in the abundance of his possessions.”(Luke 12:15, 23). Paul, (The Holy Spirit) teaches about contentment in this life, another issue to face with these sort of teachings (1 Timothy 6:5-10)

Doctrine of Confession and Prayer Prayer of words bring into existence what is prayed for. By declaring or claiming a want or need, one evokes the power of The Holy Spirit. One must speak positive things into their life but negative confessions bring about negative things in ones life.

“As a born-again believer, you are equipped with the Word. You have the power of God at your disposal. By getting the Word deep into your spirit and speaking it boldly out your mouth, you release spiritual power to change things in the natural circumstances.”(Copeland, The Power of the Tongue, 15.)

Truth: "the power of God at your disposal"? What if you do not use it? Does God's Will still not take place? All those healed by Jesus were not believers initially. The blind guy could not even see Jesus. "You release spiritual power"? What if you do not release it? Does God's Will never work? What if every believer just decided not to pray, does the God of the universe stop being God?

Truth: Besides believing that you are god and idolizing yourself, why pray for a billfold full of money when billions of people world wide need healing and need to hear the gospel? Why not pray for what is most important, like speaking into being the reality that every person on the planet hear the Gospel of Jesus Christ? What comes from the mouth reveals what is in the heart. "But the things that proceed out of the mouth come from the heart, and those defile the man." (Matthew 15:18)

Copeland instructs believers to “go to the New Testament, get the words of the covenant that cover the situation that you hope to bring to pass. Build the image of that hope inside of you….Keep the word before your eyes.”(Copeland, The Power of the Tongue, 15.) As examples, he uses an inner picture of an 82-foot yacht that will transform into reality in the Holy of Holies in heaven, along with a “picture [of a Bible] that came right out of me and went into the Holy of Holies,” where it developed into an actual, physical object.

Truth: "build an image" is the correct word choice for idolatry. The idol if which is imagined is of material wealth and gain. Why not "build an image" of saving the souls of the lost and of anything that brings complete focus on God's glory and not personal gain?

Jesus called God a fool (see Luke 11:2)

Fred Price - "When I first get saved, they didn't tell me I could do anything. What they told me to do is whenever I prayed I should say "The will of the Lord be done." Now doesn't that sound humble? It does. Sounds like humility. It's really stupidity. I mean you know, really, we insult God. We really insult our heavenly father. We really insult him without even realizing it. If you have to say, 'If it be thy will' or 'Thy will be done.' If you have to say that, you are calling God a fool.

Truth: Jesus states "'So then, this is how you should pray: ‘Our Father in heaven, hallowed be Your name, Your kingdom come. Your will be done, On earth as it is in heaven." (Matthew 6:9-10). I guess Jesus is a fool according to Fred Price.

Doctrine of Divine Revelation God speaks directly to individuals through visions, dreams, personal encounters, and feelings. Rationality and logical reasoning are obstacles to true spiritual understanding. There are some spiritual truths that can only be understood when "in the spirit" and outside of rational logical thought. These teachers receive these visions and experiences when they are "in the spirit" or "under anointing".

Anointing from the dead

Benny Hinn also admits to frequenting the graves of both Kathryn Kuhlman and Aimee Semple McPherson to get the “anointing” from their bones.(Benny Hinn, “Double Portion Anointing, Part #3” (Orlando Christian Center, n.d.), audio tape #A031791-3, sides 1 and 2. This sermon was also aired on TBN (7 April 1991).)

Direct Appearances of the Risen Christ in person

Paul Yonggi Cho — pastor of the world’s largest church, located in Seoul, South Korea — claims to have received his call to preach from Jesus Christ Himself, who supposedly appeared to him dressed like a fireman. (Dwight J. Wilson, “Cho, Paul Yonggi,” Dictionary of Pentecostal and Charismatic Movements, 161.).

Direct Personal Words from God

Cho recently made the news by changing his name from Paul to David. As Cho tells the story, God showed him that Paul Cho had to die and David Cho was to be resurrected in his place. According to Cho, God Himself came up with his new name.(Paul Yonggi Cho interviewed by C. Peter Wagner, “Yonggi Cho Changes His Name,” Charisma & Christian Life, November 1992, 80.).

Personal transports to the actual presence of God himself

Morris Cerullo purports to have first met God at the tender age of eight. Since then his life has been one mind-blowing experience after another: he says he was taught by leading rabbis;(“God’s Faithful, Anointed Servant, Morris Cerullo” (promotional literature, on file).) led out of a Jewish orphanage by two angelic beings; (Cerullo, The Miracle Book, ix; and 7 Point Outreach — World Evangelism and You (pamphlet), 4.) transported to heaven for a face-to-face meeting with God;(Cerullo, The Miracle Book, xi.) and told he would be capable of revealing the future.

Extra Biblical Truth

Benny Hinn has uttered the claim that the Holy Spirit revealed to him that women were originally designed to give birth out of their sides.(Benny Hinn, “Our Position In Christ #5 — An Heir of God” (Orlando, FL: Orlando Christian Center, 1990), audio tape #A031190-5, side 2.).

Time Travel

Hagin claims he was in the middle of a sermon when, suddenly, he was transported back in time. He ended up in the back seat of a car and watched as a young woman from his church committed adultery with the driver. The entire experience lasted about fifteen minutes, after which Hagin abruptly found himself back in church, summoning his parishioners to prayer. (Kenneth E. Hagin, The Glory of God (Tulsa, OK: Kenneth Hagin Ministries, 1987), 13-15.).

Notice that all these claims of visions are completely unverifiable. Secondly, some of these visions contradict what God's Word reveals about those who had visions or were in the presence of God. The Prophet Isaiah had to be purified. He felt completely unworthy and cried out "Woe to me! I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the LORD Almighty." (Isaiah 6:5). John The Apostle, in his vision, "fell at his feet as though dead" (Rev. 1:17). Abraham even stated that he felt like nothing more than dust and ashes before God (Gen. 18:27). These Word of Faith teachers have casual entertaining conversations with a being they claim is God. Seeing as how much of their teachings are heresy, it is impossible for them to be in the presence of God himself and live to tell about it. The issue is, in order for them to have their outlandish teachings they must claim something that is outside of scripture and unverifiable. Their followers have no choice but to accept what they teach. These teachers can not condemn each other because if they do so, they contradict themselves. Also, since they quote God or Jesus, that makes their quotations Holy Scripture. According to the claims this must be. When they say "God said ____ to me" it is then God's Word. If not, then they are a liar. Again, their claims must be accepted as truth or they are a horrendous blasphemous liar. Yet, when their teachings, which were revealed to them, do contradict God's actual Word, what then?

Doctrine of The Bible

the Bible “is the wisdom of God placed in covenant contract….Everything in it is mine….You just keep looking at it, and keep reading it, and that covenant will turn you into that kind of person — whatever it is you decide to be.”(Copeland, The Abrahamic Covenant, side 1.)

Truth: The Bible is NOT ABOUT YOU. The entire Bible is about JESUS "You search the Scriptures because you think that in them you have eternal life; it is these that testify about Me;" (John 5:39). "but these have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name." (John 20:31). "These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life." (1 John 5:13) CONCLUSION It may seem that with all the variety of teachers and teachings that the Word of Faith doctrines are complicated but in fact they are not. They can be summed up like this: God is more like man and man is more like God. Jesus is like God, but not God, yet man can be like Jesus and thus can be like God. Because of this, man can create and speak nothing into something by using their words and projecting their faith force. This is revealed because of a handful of people claimed to have visions and experiences with whom they perceived to be God. In a simple nutshell: Man can be God and use godlike powers to be happy, wealthy, and healthy in this world. This is not a complete summation of all that the collective Word of Faith teachers claim, but enough to see that they are false prophets who are leading MANY astray. But any honest and genuine believer who tests what they are told (1 John 4:1) against God's divine Holy Word can easily see how they are false prophets who deceive for material gain and status power. Heads up from The Holy Spirit: But realize this, that in the last days difficult times will come. For men will be lovers of self, lovers of money, boastful, arrogant, revilers, disobedient to parents, ungrateful, unholy, unloving, irreconcilable, malicious gossips, without self-control, brutal, haters of good, treacherous, reckless, conceited, lovers of pleasure rather than lovers of God, holding to a form of godliness, although they have denied its power; Avoid such men as these. (2 Timothy 3:1-5) Also read The Errors of The Modern Prosperity Gospel and Health, Wealth, Happiness, and Prosperity Teaching If you have any questions or comments about this article please contact us or join our discussion forms

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idigitaltrends-updates · 8 years ago

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Wolfenstein II: The New Colossus Trailer Just Dropped and It’s All We Have Been Waiting For

Gaming

October 17, 2017, 8:18 pm October 17, 2017, 8:18 pm

Raunak

Source: Facebook

Bethesda returns with its classic franchise with the latest title Wolfenstein II: The New Colossus, which comes out on the 27th of October, 2017 for Microsoft Windows, PlayStation 4 and Xbox One. It is scheduled to release on Nintendo Switch as well next year but an exact release date it yet to be announced. Wolfenstein II: The New Colossus is a first person action shooter developed by MachineGames and distributed by Bethesda Softworks. After Wolfenstein: The New Order which came out in 2014, this is the eighth main title in the Wolfenstein franchise.

Wolfenstein II: The New Colossus Official Trailer

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The campaign is set in an alternate ending to the Second World War, where the Nazi Germans won the war and have now taken over most of the world. We play as William B.J. Blazkowicz, a war veteran who is on a quest to end the Nazi regime in 1961 America. Being set in a fictitious alternate universe, the player has many steam-punk themed weapons at his disposal, most of which can be dual wielded in the classic Wolfenstein style.

The prologue of Wolfenstein II: The New Colossus puts players up against a moral choice, which has an effect on the entirety of the game, switching up certain key characters and scenarios.

Wolfenstein II: The New Collossus Gameplay

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For more on gaming, stay tuned to iDigitalTrends!

Read on: Why Divinity: Original Sin II is the Best Turn-Based RPG of This Generation

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pamphletstoinspire · 7 years ago

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BOOK OF JOB - From The Douay-Rheims Bible - Latin Vulgate

Chapter 5

The Book of Job shows how human affairs are ruled by Divine Providence using probable arguments.

"Although you hide these things in your heart, I know that you still remember everything." - (Job speaking to God)

***

INTRODUCTION.

This Book takes its name from the holy man, of whom it treats; who, according to the more probable opinion, was of the race of Esau, and the same as Jobab, king of Edom, mentioned Gen. xxxvi. 33. It is uncertain who was the writer of it. Some attribute it to Job himself; others to Moses, or some one of the prophets. In the Hebrew it is written in verse, from the beginning of the third chapter to the forty-second chapter. Ch. --- The beginning and conclusion are historical, and in prose. Some have divided this work into a kind of tragedy, the first act extending to C. xv., the second to C. xxii., the third to C. xxxviii., where God appears, and the plot is unfolded. They suppose that the sentiments of the speakers are expressed, though not their own words. This may be very probable: but the opinion of those who look upon the work as a mere allegory, must be rejected with horror. The sacred writers speak of Job as of a personage who had really existed, (C.) and set the most noble pattern of virtue, and particularly of patience. Tob. ii. 12. Ezec. xiv. 14. Jam. v. 11. Philo and Josephus pass over this history, as they do those of Tobias, Judith, &c. H. --- The time when Job lived is not clearly ascertained. Some have supposed (C.) that he was a contemporary with Esther; (D. Thalmud) on which supposition, the work is here placed in its chronological order. But Job more probably live during the period when the Hebrews groaned under the Egyptian bondage, (H.) or sojourned in the wilderness. Num. xiv. 9. The Syrians place the book at the head of the Scriptures. C. --- Its situation has often varied, and is of no great importance. The subject which is here treated, is of far more; as it is intended to shew that the wicked sometimes prosper, while the good are afflicted. H. --- This had seldom been witnessed before the days of Abraham: but as God had now selected his family to be witnesses and guardians of religion, a new order of things was beginning to appear. This greatly perplexed Job himself; who, therefore, confesses that he had not sufficiently understood the ways of God, till he had deigned to explain them in the parable of the two great beasts. C. xlii. 3. We cannot condemn the sentiments expressed by Job, since God has declared that they were right, (ib. v. 8) and reprimands Elihu, (C. xxxviii. 2.) and the other three friends of Job, for maintaining a false opinion, though, from the history of past times, they had judge it to be true. This remark may excupate them from the stain of wilful lying, and vain declamation. Houbigant. --- However, as they assert what was false, their words of themselves are of no authority; and they are even considered as the forerunners of heretics. S. Greg. S. Aug. &c. T. --- Job refutes them by sound logic. S. Jerom. --- We may discover in this book the sum of Christian morality, (W.) for which purpose it has been chiefly explained by S. Gregory. The style is very poetical, (H.) though at the same time simple, like that of Moses. D. --- It is interspersed with many Arabic and Chaldaic idioms; (S. Jer.) whence some have concluded, that it was written originally by Job and his friends (H.) in Arabic, and translated into Heb. by Moses, for the consolation of his brethren. W. --- The Heb. text is in many places incorrect; (Houbig.) and the Sept. seem to have omitted several verses. Orig. --- S. Jerom says almost eight hundred, (C.) each consisting of about six words. H. --- Shultens, in 1747, expressed his dissatisfaction with the labours of all preceding commentators. To explain this book may not therefore be an easy task: but we must be as short as possible. H. --- Those who desire farther information, may consult Pineda, (W.) whose voluminous work, in two folios, will nearly (H.) give all necessary information. C.

The additional Notes in this Edition of the New Testament will be marked with the letter A. Such as are taken from various Interpreters and Commentators, will be marked as in the Old Testament. B. Bristow, C. Calmet, Ch. Challoner, D. Du Hamel, E. Estius, J. Jansenius, M. Menochius, Po. Polus, P. Pastorini, T. Tirinus, V. Bible de Vence, W. Worthington, Wi. Witham. — The names of other authors, who may be occasionally consulted, will be given at full length.

Verses are in English and Latin.

HAYDOCK CATHOLIC BIBLE COMMENTARY

This Catholic commentary on the Old Testament, following the Douay-Rheims Bible text, was originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849). This transcription is based on Haydock's notes as they appear in the 1859 edition of Haydock's Catholic Family Bible and Commentary printed by Edward Dunigan and Brother, New York, New York.

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Greek letters. The original text sometimes includes Greek expressions spelled out in Greek letters. In this transcription, those expressions have been transliterated from Greek letters to English letters, put in italics, and underlined. The following substitution scheme has been used: A for Alpha; B for Beta; G for Gamma; D for Delta; E for Epsilon; Z for Zeta; E for Eta; Th for Theta; I for Iota; K for Kappa; L for Lamda; M for Mu; N for Nu; X for Xi; O for Omicron; P for Pi; R for Rho; S for Sigma; T for Tau; U for Upsilon; Ph for Phi; Ch for Chi; Ps for Psi; O for Omega. For example, where the name, Jesus, is spelled out in the original text in Greek letters, Iota-eta-sigma-omicron-upsilon-sigma, it is transliterated in this transcription as, Iesous. Greek diacritical marks have not been represented in this transcription.

Footnotes. The original text indicates footnotes with special characters, including the astrisk (*) and printers' marks, such as the dagger mark, the double dagger mark, the section mark, the parallels mark, and the paragraph mark. In this transcription all these special characters have been replaced by numbers in square brackets, such as [1], [2], [3], etc.

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

Ligatures, single characters containing two letters united, in the original text in some Latin expressions have been represented in this transcription as separate letters. The ligature formed by uniting A and E is represented as Ae, that of a and e as ae, that of O and E as Oe, and that of o and e as oe.

Monetary sums in the original text represented with a preceding British pound sterling symbol (a stylized L, transected by a short horizontal line) are represented in this transcription with a following pound symbol, l.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 5

Eliphaz proceeds in his charge, and exhorts Job to acknowledge his sins.

[1] Call now if there be any that will answer thee, and turn to some of the saints.

Voca ergo, si est qui tibi respondeat, et ad aliquem sanctorum convertere.

[2] Anger indeed killeth the foolish, and envy slayeth the little one.

Vere stultum interficit iracundia, et parvulum occidit invidia.

[3] I have seen a fool with a strong root, and I cursed his beauty immediately.

Ego vidi stultum firma radice; et maledixi pulchritudini ejus statim.

[4] His children shall be far from safety, and shall be destroyed in the gate, and there shall be none to deliver them.

Longe fient filii ejus a salute, et conterentur in porta, et non erit qui eruat.

[5] Whose harvest the hungry shall eat, and the armed man shall take him by violence, and the thirsty shall drink up his riches.

Cujus messem famelicus comedet, et ipsum rapiet armatus, et bibent sitientes divitias ejus.

[6] Nothing upon earth is done without a voice cause, and sorrow doth not spring out of the ground.

Nihil in terra sine causa fit, et de humo non oritur dolor.

[7] Man is born to labour and the bird to fly.

Homo nascitur ad laborem, et avis ad volatum.

[8] Wherefore I will pray to the Lord, and address my speech to God:

Quam ob rem ego deprecabor Dominum, et ad Deum ponam eloquium meum,

[9] Who doth great things and unsearchable and wonderful things without number:

qui facit magna et inscrutabilia, et mirabilia absque numero;

[10] Who giveth rain upon the face of the earth, and watereth all things with waters:

qui dat pluviam super faciem terrae, et irrigat aquis universa;

[11] Who setteth up the humble on high, and comforteth with health those that mourn.

qui ponit humiles in sublime, et moerentes erigit sospitate;

[12] Who bringeth to nought the designs of the malignant, so that their hands cannot accomplish what they had begun:

qui dissipat cogitationes malignorum, ne possint implere manus eorum quod coeperant;

[13] Who catcheth the wise in their craftiness, and disappointeth the counsel of the wicked:

qui apprehendit sapientes in astutia eorum, et consilium pravorum dissipat.

[14] They shall meet with darkness in the day, and grope at noonday as in the night.

Per diem incurrent tenebras, et quasi in nocte, sic palpabunt in meridie.

[15] But he shall save the needy from the sword of their mouth, and the poor from the hand of the violent.

Porro salvum faciet egenum a gladio oris eorum, et de manu violenti pauperem.

[16] And to the needy there shall be hope, but iniquity shall draw in her mouth.

Et erit egeno spes; iniquitas autem contrahet os suum.

[17] Blessed is the man whom God correcteth: refuse not therefore the chastising of the lord:

Beatus homo qui corripitur a Deo. Increpationem ergo Domini ne reprobes;

[18] For he woundeth, and cureth: he striketh, and his hands shall heal.

quia ipse vulnerat, et medetur; percutit, et manus ejus sanabunt.

[19] In six troubles he shall deliver thee, and in the seventh, evil shall not touch thee.

In sex tribulationibus liberabit te, et in septima non tangent te malum.

[20] In famine he shall deliver thee from death: and in battle, from the hand of the sword.

In fame eruet te de morte, et in bello de manu gladii.

[21] Thou shalt he hidden from the scourge of the tongue: and thou shalt not fear calamity when it cometh.

A flagello linguae absconderis, et non timebis calamitatem cum venerit.

[22] In destruction and famine then shalt laugh: and thou shalt not be afraid of the beasts of the earth.

In vastitate et fame ridebis, et bestias terrae non formidabis.

[23] But thou shalt have a covenant with the stones of the lands, and the beasts of the earth shall be at peace with thee.

Sed cum lapidibus regionum pactum tuum, et bestiae terrae pacificae erunt tibi.

[24] And thou shalt know that thy tabernacle is in peace, and visiting thy beauty thou shalt not sin.

Et scies quod pacem habeat tabernaculum tuum; et visitans speciem tuam, non peccabis.

[25] Thou shalt know also that thy seed shall be multiplied, and thy offspring like the grass of the earth.

Scies quoque quoniam multiplex erit semen tuum, et progenies tua quasi herba terrae.

[26] Thou shalt enter into the grave in abundance, as a heap of wheat is brought in its season.

Ingredieris in abundantia sepulchrum, sicut infertur acervus tritici in tempore suo.

[27] Behold, this is even so, as we have searched out: which thou having heard, consider it thoroughly in thy mind.

Ecce hoc, ut investigavimus, ita est. Quod auditum, mente pertracta.

Commentary:

Ver. 1. Saints. This is a proof of the invocation of the saints (C.) and angels. H. --- The Jews often begged God to have mercy on them for the sake of the patriarchs. 2 Par. vi. 42. C. --- Eliphaz, therefore, exhorts Job, if he have any patron or angel, to bring him forward in his defence. M. --- Sept. "Invoke now if any one will hear thee, or if thou perceive any of the holy angels," (H.) as I have done. M. --- He extols himself, to correct the pretended presumption of his friend, (C.) and other defects, which none will dare to deny, as he supposes. See S. Greg. v. 30. W.

Ver. 2. Foolish and...little, here denote the wicked, as in the book of Proverbs. C. --- He accuses Job of anger (M.) and folly. C.

Ver. 3. And I. Sept. "But presently their subsistence was eaten up." I envied not their riches: but judged they would soon end. H.

Ver. 4. Gate, in judgment. M.

Ver. 6. Ground. If you had not sinned, you would not suffer. C.

Ver. 7. Bird. Heb. "sparks fly up." H. --- You can no more then expect to pass unpunished, since it is impossible for man to be innocent! (C.) and, at any rate, labour is inevitable. M. --- We must gain our bread by the sweat of our brow. W.

Ver. 8. I will, or if I were in your place, I would sue for pardon. C. --- Prot. "I would seek unto God," (H.) under affliction. M.

Ver. 15. Mouth; detraction and calumny. C.

Ver. 19. In six, mentioned below; (M.) or in many, indefinitely. C. --- Both during the six days of (M.) life, and at death, God's grace delivers us. S. Greg. W.

Ver. 21. Scourge. Ecclus. (xxvi. 9. and xxviii. 21.) has the same expression. See Jam. iii. 6. C. --- Calamity, from robbers, as the Heb. shod, (H.) intimates. The word is rendered destruction, vastitate, v. 22. M.

Ver. 23. Stones, so as not to stumble; or, the rocks will be a retreat for thee.

Ver. 24. Beauty does not mean his wife, as some grossly imagine, (C.) but a house well ordered. M. --- Heb. "thy habitation." Yet Sanchez adopts the former sentiment. In effect, the habitation includes all the regulation of a wife and family. H.

Ver. 26. Abundance. "With loud lamentations." De Dieu. --- "In full age, like as a shock of corn cometh in its season." Prot. --- After a life spent in happiness, thy memory will not be obliterated. Many shall bewail thy loss. H.

Ver. 27. Which thou. Sept. "And what we have heard: but do thou reflect with thyself what thou hast done." H. --- What had been revealed to Eliphaz was very true. Yet his conclusions were unwarrantable. C. - How confidently does he speak of his own knowledge, and how great must have been his disappointment, when God condemned him of folly, and sent him to be the prayers of that very man whom he now considered as a wretched sinner! H.

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BOOK OF JOB - From The Douay-Rheims Bible - Latin Vulgate

Chapter 1

The Book of Job shows how human affairs are ruled by Divine Providence using probable arguments.

"Although you hide these things in your heart, I know that you still remember everything." - (Job speaking to God)

***

INTRODUCTION.

Verses are in English and Latin.

HAYDOCK CATHOLIC BIBLE COMMENTARY

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 1

Job's virtue and riches. Satan by permission from God strippeth him of all his substance. His patience.

[1] There was a man in the land of Hus, whose name was Job, and that man was simple and upright, and fearing God, and avoiding evil.

Vir erat in terra Hus, nomine Job; et erat vir ille simplex, et rectus, ac timens Deum, et recedens a malo.

[2] And there were born to him seven sons and three daughters.

Natique sunt ei septem filii, et tres filiae.

[3] And his possession was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she asses, and a family exceeding great: and this man was great among all the people of the east.

Et fuit possessio ejus septem millia ovium, et tria millia camelorum, quingenta quoque juga boum, et quingentae asinae, ac familia multa nimis : eratque vir ille magnus inter omnes orientales.

[4] And his sons went, and made a feast by houses every one in his day. And sending they called their three sisters to eat and drink with them.

Et ibant filii ejus, et faciebant convivium per domos, unusquisque in die suo. Et mittentes vocabant tres sorores suas, ut comederent et biberent cum eis.

[5] And when the days of their feasting were gone about, Job sent to them, and sanctified them: and rising up early offered holocausts for every one of them. For he said: Lest perhaps my sons have sinned, and have blessed God in their hearts. So did Job all days.

Cumque in orbem transissent dies convivii, mittebat ad eos Job, et sanctificabat illos; consurgensque diluculo, offerebat holocausta pro singulis. Dicebat enim : Ne forte peccaverint filii mei, et benedixerint Deo in cordibus suis. Sic faciebat Job cunctis diebus.

[6] Now on a certain day when the sons of God came to stand before the Lord, Satan also was present among them.

Quadam autem die, cum venissent filii Dei ut assisterent coram Domino, affuit inter eos etiam Satan.

[7] And the Lord said to him: Whence comest thou? And he answered and said: I have gone round about the earth, and walked through it.

Cui dixit Dominus : Unde venis? Qui respondens, ait : Circuivi terram, et perambulavi eam.

[8] And the Lord said to him: Hast thou considered my servant Job, that there is none like him in the earth, a simple and upright man, and fearing God, and avoiding evil?

Dixitque Dominus ad eum : Numquid considerasti servum meum Job, quod non sit ei similis in terra, homo simplex et rectus, ac timens Deum, et recedens a malo?

[9] And Satan answering, said: Doth Job fear God in vain?

Cui respondens Satan, ait : Numquid Job frustra timet Deum?

[10] Hast not thou made a fence for him, and his house, and all his substance round about, blessed the works of his hands, and his possession hath increased on the earth?

Nonne tu vallasti eum, ac domum ejus, universamque substantiam per circuitum, operibus manuum ejus benedixisti, et possessio ejus crevit in terra?

[11] But stretch forth thy hand a little, and touch all that he hath, and see if he blesseth thee not to thy face.

Sed extende paululum manum tuam et tange cuncta quae possidet, nisi in faciem benedixerit tibi.

[12] Then the Lord said to Satan: Behold, all that he hath is in thy hand: only put not forth thy hand upon his person. And Satan went forth from the presence of the Lord.

Dixit ergo Dominus ad Satan : Ecce universa quae habet in manu tua sunt; tantum in eum ne extendas manum tuam. Egressusque est Satan a facie Domini.

[13] Now upon a certain day when his sons and daughters were eating and drinking wine in the house of their eldest brother,

Cum autem quadam die filii et filiae ejus comederent et biberent vinum in domo fratris sui primogeniti,

[14] There came a messenger to Job, and said: The oxen were ploughing, and the asses feeding beside them,

nuntius venit ad Job, qui diceret : Boves arabant, et asinae pascebantur juxta eos;

[15] And the Sabeans rushed in, and took all away, and slew the servants with the sword, and I alone have escaped to tell thee.

et irruerunt Sabaei, tuleruntque omnia, et pueros percusserunt gladio; et evasi ego solus, ut nuntiarem tibi.

[16] And while he was yet speaking, another came, and said: The fire of God fell from heaven, and striking the sheep and the servants, hath consumed them, and I alone have escaped to tell thee.

Cumque adhuc ille loqueretur, venit alter, et dixit : Ignis Dei cecidit e caelo, et tactas oves puerosque consumpsit; et effugi ego solus, ut nuntiarem tibi.

[17] And while he also was yet speaking, there came another, and said: The Chaldeans made three troops, and have fallen upon the camels, and taken them, moreover they have slain the servants with the sword, and I alone have escaped to tell thee.

Sed et illo adhuc loquente, venit alius, et dixit : Chaldaei fecerunt tres turmas, et invaserunt camelos, et tulerunt eos, necnon et pueros percusserunt gladio : et ego fugi solus, ut nuntiarem tibi.

[18] He was yet speaking, and behold another came in, and said: Thy sons and daughters were eating and drinking wine in the house of their elder brother:

Adhuc loquebatur ille, et ecce alius intravit, et dixit : Filiis tuis et filiabus vescentibus et bibentibus vinum in domo fratris sui primogeniti,

[19] A violent wind came on a sudden from the side of the desert, and shook the four corners of the house, and it fell upon thy children and they are dead, and I alone have escaped to tell thee.

repente ventus vehemens irruit a regione deserti, et concussit quatuor angulos domus, quae corruens oppressit liberos tuos, et mortui sunt; et effugi ego solus, ut nuntiarem tibi.

[20] Then Job rose up, and rent his garments, and having shaven his head fell down upon the ground and worshipped,

Tunc surrexit Job, et scidit vestimenta sua; et tonso capite, corruens in terram, adoravit,

[21] And said: Naked came I out of my mother's womb, and naked shall I return thither: the Lord gave, and the Lord hath taken away: as it hath pleased the Lord so is it done: blessed be the name of the Lord.

et dixit : Nudus egressus sum de utero matris meae, et nudus revertar illuc. Dominus dedit, Dominus abstulit; sicut Domino placuit, ita factum est. Sit nomen Domini benedictum.

[22] In all these things Job sinned not by his lips, nor spoke he any foolish thing against God.

In omnibus his non peccavit Job labiis suis, neque stultum quid contra Deum locutus est.

Commentary:

Ver. 1. Hus. The land of Hus was a part of Edom; as appears from Lament. iv. 21. --- Simple. That is, innocent, sincere, and without guile, (Ch.) in opposition to hypocrites and double dealers. C. --- Heb. Tam, "perfect."

Ver. 3. Sheep. Heb. including "goats," which are equally valuable in that country for milk. --- Camels. These animals were used for riding in those barren sands, where they can travel for four days without water; and that which is muddy is best for them. --- East, in the desert Arabia. Sept. add at the end of the book, that Job was king; and he seems to have been independent, (C.) and to have had other kings who acknowledged his authority. Pineda. C. xxix. 7. &c. --- Each city had its own king in the days of Abraham and of Josue. Job, or Jobab, resided at Denaba. Gen. xxxvi. 32. C.

Ver. 4. His day of the week in succession; (Pineda) or each on his birthday, (Gen. xl. 20. Mat. xiv. 6. Grot.) or once a month, &c. The daughters of Job were probably unmarried.

Ver. 5. Blessed. For greater horror of the very thought of blasphemy, the Scripture both here and v. 11, and in the following chapter (v. 5. and 9.) uses the word bless, to signify its contrary. Ch. 3 K. xxi. 10. --- Thus the Greeks styled the furies Eumenides, "the kind," out of a horror of their real name. Even those who are the best inclined, can hardly speak of God without some want of respect, (C.) in the midst of feasts, where the neglect of saying grace is also too common. H. --- Sept. "they have thought evil against God." Every kind of offence may be included, to which feasting leads. M.

Ver. 6. The sons of God. The angels, (Ch.) as the Sept. express it. C. --- Satan also, &c. This passage represents to us in a figure, accommodated to the ways and understandings of men, 1. The restless endeavours of satan against the servants of God. 2. That he can do nothing without God's permission. 3. That God doth not permit him to tempt them above their strength: but assists them by his divine grace in such manner, that the vain efforts of the enemy only serve to illustrate their virtue and increase their merit. Ch. --- A similar prosopopeia occurs, 3 K. xxii. 19. Zac. i. 10. C. --- Devils appear not in God's sight, but sometimes in presence of angels, who represent God. S. Athan. q. 8. ad Antioc, (W.) or some ancient author. --- The good angels can make known their orders to them. Zac. iii. 1. Jude 9. Both good and bad spirits may be considered as the ministers of God. C. --- They appear in judgment; though the latter could not see the Lord.

Ver. 9. In vain, without recompense. H.

Ver. 11. Face, like a hypocrite, (Sanctius) or rather curse thee openly, v. 5. H.

Ver. 12. Hand. God permits evils. W. --- The devil can do nothing without leave. C.

Ver. 15. Sabeans, descended from Abraham, in the desert (C.) or happy Arabia. These nations lived on plunder. Pliny vi. 28. M.

Ver. 16. Heaven, or the air, where the devils exercise a power. Ephes. ii. 2.

Ver. 17. Chaldeans. Some copies of the Sept. read "horsemen." These nations inhabited the other side of the Euphrates, but made frequent incursions to plunder their neighbours. C.

Ver. 20. Head. Heb. torn his hair, and rolled in the dust. Bochart. Isai. xv. 2. &c. C. --- The fathers oppose this example to the apathy of the stoics. S. Aug. de Civ. Dei. i. 9. Rom. i. 31.

Ver. 21. Thither. To that earth from which all are taken. H. --- Ista terra gentes omnes peperit & resumet demum. Varro. --- Ut ater operiens. Pliny ii. 63. See 1 Tim. vi. 7. --- As...done. Some copies of S. Jerom omit this, which is borrowed from the Sept. C.

Ver. 22. By his lips, is not in Heb. but occurs C. ii. 10. --- God. Much less did he blaspheme, as satan had said, v. 11. He did not consider all as the effect of chance, or like a mere philosopher. His thoughts were regulated by religion and the fear of God. C. --- The virtue of Job was so much the more wonderful, as he lived among the wicked. S. Greg. He bore patiently with the loss of all things: and English Catholics have often imitated him. W. - He might well record his own good actions, the gifts of God, being moved by divine inspiration, like Moses, &c. S. Greg.

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BOOK OF JOB - From The Douay-Rheims Bible - Latin Vulgate

Chapter 33

The Book of Job shows how human affairs are ruled by Divine Providence using probable arguments.

"Although you hide these things in your heart, I know that you still remember everything." - (Job speaking to God)

***

INTRODUCTION. This Book takes its name from the holy man, of whom it treats; who, according to the more probable opinion, was of the race of Esau, and the same as Jobab, king of Edom, mentioned Gen. xxxvi. 33. It is uncertain who was the writer of it. Some attribute it to Job himself; others to Moses, or some one of the prophets. In the Hebrew it is written in verse, from the beginning of the third chapter to the forty-second chapter. Ch. --- The beginning and conclusion are historical, and in prose. Some have divided this work into a kind of tragedy, the first act extending to C. xv., the second to C. xxii., the third to C. xxxviii., where God appears, and the plot is unfolded. They suppose that the sentiments of the speakers are expressed, though not their own words. This may be very probable: but the opinion of those who look upon the work as a mere allegory, must be rejected with horror. The sacred writers speak of Job as of a personage who had really existed, (C.) and set the most noble pattern of virtue, and particularly of patience. Tob. ii. 12. Ezec. xiv. 14. Jam. v. 11. Philo and Josephus pass over this history, as they do those of Tobias, Judith, &c. H. --- The time when Job lived is not clearly ascertained. Some have supposed (C.) that he was a contemporary with Esther; (D. Thalmud) on which supposition, the work is here placed in its chronological order. But Job more probably live during the period when the Hebrews groaned under the Egyptian bondage, (H.) or sojourned in the wilderness. Num. xiv. 9. The Syrians place the book at the head of the Scriptures. C. --- Its situation has often varied, and is of no great importance. The subject which is here treated, is of far more; as it is intended to shew that the wicked sometimes prosper, while the good are afflicted. H. --- This had seldom been witnessed before the days of Abraham: but as God had now selected his family to be witnesses and guardians of religion, a new order of things was beginning to appear. This greatly perplexed Job himself; who, therefore, confesses that he had not sufficiently understood the ways of God, till he had deigned to explain them in the parable of the two great beasts. C. xlii. 3. We cannot condemn the sentiments expressed by Job, since God has declared that they were right, (ib. v. 8) and reprimands Elihu, (C. xxxviii. 2.) and the other three friends of Job, for maintaining a false opinion, though, from the history of past times, they had judge it to be true. This remark may excupate them from the stain of wilful lying, and vain declamation. Houbigant. --- However, as they assert what was false, their words of themselves are of no authority; and they are even considered as the forerunners of heretics. S. Greg. S. Aug. &c. T. --- Job refutes them by sound logic. S. Jerom. --- We may discover in this book the sum of Christian morality, (W.) for which purpose it has been chiefly explained by S. Gregory. The style is very poetical, (H.) though at the same time simple, like that of Moses. D. --- It is interspersed with many Arabic and Chaldaic idioms; (S. Jer.) whence some have concluded, that it was written originally by Job and his friends (H.) in Arabic, and translated into Heb. by Moses, for the consolation of his brethren. W. --- The Heb. text is in many places incorrect; (Houbig.) and the Sept. seem to have omitted several verses. Orig. --- S. Jerom says almost eight hundred, (C.) each consisting of about six words. H. --- Shultens, in 1747, expressed his dissatisfaction with the labours of all preceding commentators. To explain this book may not therefore be an easy task: but we must be as short as possible. H. --- Those who desire farther information, may consult Pineda, (W.) whose voluminous work, in two folios, will nearly (H.) give all necessary information. C.

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 33

Eliu blames Job for asserting his own innocence.

[1] Hear therefore, O Job, my speeches, and hearken to all my words.

Audi igitur, Job, eloquia mea, et omnes sermones meos ausculta.

[2] Behold now I have opened my mouth, let my tongue speak within my jaws.

Ecce aperui os meum : loquatur lingua mea in faucibus meis.

[3] My words are from my upright heart, and my lips shall speak a pure sentence.

Simplici corde meo sermones mei, et sententiam puram labia mea loquentur.

[4] The spirit of God made me, and the breath of the Almighty gave me life.

Spiritus Dei fecit me, et spiraculum Omnipotentis vivificavit me.

[5] If thou canst, answer me, and stand up against my face.

Si potes, responde mihi, et adversus faciem meam consiste.

[6] Behold God hath made me as well as thee, and of the same clay I also was formed.

Ecce, et me sicut et te fecit Deus, et de eodem luto ego quoque formatus sum.

[7] But yet let not my wonder terrify thee, and let not my eloquence be burdensome to thee.

Verumtamen miraculum meum non te terreat, et eloquentia mea non sit tibi gravis.

[8] Now thou has said in my hearing, and I have heard the voice of thy words:

Dixisti ergo in auribus meis, et vocem verborum tuorum audivi :

[9] I am clean, and without sin: I am unspotted, and there is no iniquity in me.

Mundus sum ego, et absque delicto immaculatus, et non est iniquitas in me.

[10] Because he hath found complaints against me, therefore he hath counted me for his enemy.

Quia querelas in me reperit, ideo arbitratus est me inimicum sibi.

[11] He hath put my feet in the stocks, he hath observed all my paths.

Posuit in nervo pedes meos; custodivit omnes semitas meas.

[12] Now this is the thing in which thou art not justified: I will answer thee, that God is greater than man.

Hoc est ergo in quo non es justificatus. Respondebo tibi, quia major sit Deus homine.

[13] Dost thou strive against him, because he hath not answered thee to all words?

Adversus eum contendis, quod non ad omnia verba responderit tibi?

[14] God speaketh once, and repeateth not the selfsame thing the second time.

Semel loquitur Deus, et secundo idipsum non repetit.

[15] By a dream in a vision by night, when deep sleep falleth upon men, and they are sleeping in their beds:

Per somnium, in visione nocturna, quando irruit sopor super homines, et dormiunt in lectulo,

[16] Then he openeth the ears of men, and teaching instructeth them in what they are to learn.

tunc aperit aures virorum, et erudiens eos instruit disciplina,

[17] That he may withdraw a man from the things he is doing, and may deliver him from pride.

ut avertat hominem ab his quae facit, et liberet eum de superbia,

[18] Rescuing his soul from corruption: and his life from passing to the sword.

eruens animam ejus a corruptione, et vitam illius, ut non transeat in gladium.

[19] He rebuketh also by sorrow in the bed, and he maketh all his bones to wither.

Increpat quoque per dolorem in lectulo, et omnia ossa ejus marcescere facit.

[20] Bread becometh abominable to him in his life, and to his soul the meat which before he desired.

Abominabilis ei fit in vita sua panis, et animae illius cibus ante desiderabilis.

[21] His flesh shall be consumed away, and his bones that were covered shall be made bare.

Tabescet caro ejus, et ossa, quae tecta fuerant, nudabuntur.

[22] His soul hath drawn near to corruption, and his life to the destroyers.

Appropinquavit corruptioni anima ejus, et vita illius mortiferis.

[23] If there shall be an angel speaking for him, one among thousands, to declare man's uprightness,

Si fuerit pro eo angelus loquens, unus de millibus, ut annuntiet hominis aequitatem,

[24] He shall have mercy on him, and shall say: Deliver him, that he may not go down to corruption: I have found wherein I may be merciful to him.

miserebitur ejus, et dicet : Libera eum, ut non descendat in corruptionem : inveni in quo ei propitier.

[25] His flesh is consumed with punishment, let him return to the days of his youth.

Consumpta est caro ejus a suppliciis : revertatur ad dies adolescentiae suae.

[26] He shall pray to God, and he will be gracious to him: and he shall see his face with joy, and he will render to man his justice.

Deprecabitur Deum, et placabilis ei erit : et videbit faciem ejus in jubilo, et reddet homini justitiam suam.

[27] He shall look upon men, and shall say: I have sinned, and indeed I have offended, and I have not received what I have deserved.

Respiciet homines, et dicet : Peccavi : et vere deliqui, et ut eram dignus non recepi.

[28] He hath delivered his soul from going into destruction, that it may live and see the light.

Liberavit animam suam, ne pergeret in interitum, sed vivens lucem videret.

[29] Behold, all these things God worketh three times within every one.

Ecce haec omnia operatur Deus tribus vicibus per singulos,

[30] That he may withdraw their souls from corruption, and enlighten them with the light of the living.

ut revocet animas eorum a corruptione, et illuminet luce viventium.

[31] Attend, Job, and hearken to me: and hold thy peace, whilst I speak.

Attende, Job, et audi me : et tace, dum loquor.

[32] But if thou hast any thing to say, answer me, speak: for I would have thee to appear just.

Si autem habes quod loquaris, responde mihi : loquere, volo enim te apparere justum.

[33] And if thou have not, hear me: hold thy peace, and I will teach thee wisdom.

Quod si non habes, audi me : tace, et docebo te sapientiam.

Commentary:

Ver. 3. Sentence. Some Edit. have scientiam, "knowledge," with the Heb. C.

Ver. 4. Spirit. We are therefore equal. M. --- Thou canst not fear being overpowered with the divine majesty, in this dispute. C. xiii. 21. C. --- Life. Sept. "instruction." H.

Ver. 6. Formed. Job had expressed a desire to plead before a man. C. ix. 32. and xiii. 19. and xxxi. 35. Eliu offers himself to maintain the cause of God. C.

Ver. 7. Wonder (miraculum.) Heb. "terror," (H.) in allusion to Job's words. C. ix. 34. --- Eloquence. Heb. "hand." C. --- Sept. "the dread of me shall not cast thee down, nor my hand be heavy upon thee." Arrogant men esteem their own observations as something wonderful. S. Greg. W.

Ver. 9. In me. Job had not said so in express terms, though he had said something to the same purpose. But he had sufficiently explained himself, and Eliu could not be ignorant that he only meant that his present sufferings were not proportioned to his guilt. C.

Ver. 10. Complaints. Something similar had indeed come from Job's lips; (C. xiv. 17. and xx. 21.) not that he pretended that God sought to find him guilty without cause; but he meant that He treated him as an enemy, for some secret purpose. C.

Ver. 11. Stocks. C. xiii.14. and xiv. 16. Eliu interprets the words in the worst sense, though Job had only expostulated with God on the treatment which he received, testifying a great love and confidence in him. He acknowledges some want of knowledge. C. xlii. 3. C.

Ver. 12. Man: so that he is not obliged to explain his reasons. M.

Ver. 13. Because. Sept. "Thou hast said, Why has not He heard every word of my pleading or judgment." Aquila and Theod. "for all his words are unanswerable." Prot. "He giveth not account of any of his matters." H.

Ver. 14. Time. One decision ought to suffice; and God had declared Job innocent. C. i. 8. &c. W. --- His decrees are immutable; and yet thou wouldst have him to explain his conduct, as if he could be under a mistake, and correct it. He manifests his will, and it is our business to be attentive. We cannot expect that he should speak twice, though he does so frequently in his great mercy. Heb. "God speaketh once, and he regardeth not a second time." C. --- Sept. "But the second time, (15) a dream," &c. H. --- Eliu specifies three methods by which God declares his will; (v. 26) 1. By vision; 2. by afflictions; 3. by the voice of angels, or of preachers, v. 19. 23.

Ver. 15. Beds. It seems prophetic dreams were not then uncommon.

Ver. 16. Instructeth. Heb. "sealing," that they may not mistake such a favour for a common dream. C.

Ver. 17. Him. Sept. "his body from the fall [of iniquity.]" Grabe. H.

Ver. 19. Also. This is the second method of instruction. Eliu pretends that Job had thus been visited by God, and had not understood his meaning.

Ver. 21. Bare. The skin will scarcely cover them. He will appear ghastly, like a skeleton. C. --- Heb. "his bones...shall stick out." Prot. H.

Ver. 22. Destroyers; the worms in the grave, (H.) or to sickness, (M.) "which bring on death." Pagnin mortiferis.

Ver. 23. Angel, by secret inspirations, (S. Tho. T. &c.) or a man sent by God, to announce the truths of salvation. Mariana. --- Man's, or "to man." C. --- Heb. "a messenger with him, an interpreter, one...to declare to man his uprightness." Prot. (H.) "If there be any merit in him, the angel comforter, chosen from a thousand accusers, is ready to declare to the son of man his rectitude." Sept. "If there be a thousand destroying angels, not one of them shall hurt him; if the consider in his heart to be converted unto the Lord. Though he (the angel) lay before man his reproof, and shew his folly, He (God) will take hold of him, that he may not die. He will renew his flesh as the plaster of a wall, and fill his bones with marrow: (25) he will make his flesh soft, like that of an infant, and will place him in manhood among men." H. --- But this is different from the Heb. C. --- The intercession of angels is very powerful. The are represented as suggesting motives, which prevail on God to shew mercy, v. 24. H.

Ver. 25. Consumed. Heb. "fresher than a child's," (H.) as was the case of Naaman. 4 K. v. 14.

Ver. 26. And he. It is ambiguous whether this refer to God or to man. C. --- But both shall see each other with joy. The penitent will be restored to as much favour as if he had never sinned. H.

Ver. 29. Times, or often. God instructs man by visions, sickness, and the intercession and inspirations of angels, v. 14. C.

Ver. 30. Living, both soul and body, delivering them from adversity. C.

Ver. 32. Just, and to be so indeed. M. - How much would his vanity be mortified, when Job answered him only with silence! (H.) though he urged him to reply so often. W.

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pamphletstoinspire · 7 years ago

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BOOK OF JOB - From The Douay-Rheims Bible - Latin Vulgate

Chapter 17

The Book of Job shows how human affairs are ruled by Divine Providence using probable arguments.

"Although you hide these things in your heart, I know that you still remember everything." - (Job speaking to God)

***

INTRODUCTION.

Verses are in English and Latin.

HAYDOCK CATHOLIC BIBLE COMMENTARY

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 17

Job's hope in God: he expects rest in death.

[1] My spirit shall be wasted, my days shall be shortened, and only the grave remaineth for me.

Spiritus meus attenuabitur, dies mei breviabuntur, et solum mihi superest sepulchrum.

[2] I have not sinned, and my eye abideth in bitterness.

Non peccavi, et in amaritudinibus moratur oculus meus.

[3] Deliver me O Lord, and set me beside thee, and let any man's hand fight against me.

Libera me, Domine, et pone me juxta te, et cujusvis manus pugnet contra me.

[4] Thou hast set their heart far from understanding, therefore they shall not be exalted.

Cor eorum longe fecisti a disciplina : propterea non exaltabuntur.

[5] He promiseth a prey to his companions, and the eyes of his children shall fail.

Praedam pollicetur sociis, et oculi filiorum ejus deficient.

[6] He hath made me as it were a byword of the people, and I am an example before them.

Posuit me quasi in proverbium vulgi, et exemplum sum coram eis.

[7] My eye is dim through indignation, and my limbs are brought as it were to nothing.

Caligavit ab indignatione oculus meus, et membra mea quasi in nihilum redacta sunt.

[8] The just shall be astonished at this, and the innocent shall be raised up against the hypocrite.

Stupebunt justi super hoc, et innocens contra hypocritam suscitabitur.

[9] And the just man shall hold on his way, and he that hath clean hands shall be stronger and stronger.

Et tenebit justus viam suam, et mundis manibus addet fortitudinem.

[10] Wherefore be you all converted, and come, and I shall not find among you any wise man.

Igitur omnes vos convertimini, et venite, et non inveniam in vobis ullum sapientem.

[11] My days have passed away, my thoughts are dissipated, tormenting my heart.

Dies mei transierunt : cogitationes meae dissipatae sunt, torquentes cor meum.

[12] They have turned night into day, and after darkness I hope for light again.

Noctem verterunt in diem, et rursum post tenebras spero lucem.

[13] If I wait hell is my house, and I have made my bed in darkness.

Si sustinuero, infernus domus mea est : et in tenebris stravi lectulum meum.

[14] If I have said to rottenness: Thou art my father; to worms, my mother and my sister.

Putredini dixi : Pater meus es : mater mea, et soror mea, vermibus.

[15] Where is now then my expectation, and who considereth my patience?

Ubi est ergo nunc praestolatio mea? et patientiam meam quis considerat?

[16] All that I have shall go down into the deepest pit: thinkest thou that there at least I shall have rest?

In profundissimum infernum descendent omnia mea. Putasne saltem ibi erit requies mihi?

Commentary:

Ver. 1. Spirit. Heb. "breath is corrupt," (H.) or spent. I cannot breathe without the greatest difficulty. C. --- Only. Sept. "But I want the grave, and do not obtain it." H.

Ver. 2. Not sinned. That is, I am not guilty of such sins as they charge me with. Ch. --- Heb. "the wicked were not with me" in friendship at any time. Prot. "Are there not mockers with me?" H. --- Job was doubly afflicted, with corporal pain and calumny: yet hopeth in God. W.

Ver. 3. Fight. I am secure under thy protection. Heb. "who will strike hands with me?" or stand bondsman for my debt? Prov. vi. 1. Who will take my place? You accuse me of weakness and of impiety: but how would you act, if you were treated in the same manner? C.

Ver. 4. Understanding. They will not answer for me. They are not of such a generous disposition; nor can they distinguish between the punishment of guilt and the trial of virtue. C.

Ver. 5. He. My friend. C. --- Heb. "speaketh flattery," (H.) or promiseth to caress me, while he neglects his own children. But the sense of the Vulg. and Chal. seem preferable. My friends speak as if they could do any thing, and as if no trial would stagger their resolution. But they durst not be in my situation for a short time. C. --- Like hunters, who have promised their children some prey, my friends will not, however, gain the victory over me. M.

Ver. 6. Example. Prot. "a tabret." H. --- The people sing over my misfortune. Lam. iii. 14. I am represented as a victim of God's just indignation. C. --- Sept. "a laughter," or laughing-stock. H.

Ver. 7. Indignation of God, or of myself. M. --- Nothing. Heb. "as a shadow." C.

Ver. 8. Hypocrite. If you condemn me, I shall comfort myself with the approbation of the righteous, and still maintain my station. H. --- Men of sense and virtue will tremble at the judgments of God, and will never join the crowd of scoffers. C.

Ver. 10. Man. He offers to dispute with them again, and convince them of folly; (M.) or rather he here concludes his address to them, and invites them to change their preposterous judgments.

Ver. 11. Thoughts, or fine projects of living happy a long time. C.

Ver. 12. Day. Sleep flees from me. M. --- All is in confusion. --- After. Heb. and Sept. "light is near in the face of darkness." H. --- I still hope for relief.

Ver. 13. Hell. Seol. The region of the dead. Ch. --- Prot. "grave." H. --- But this text proves that there was a place of rest called hell. W. --- He speaks here chiefly of the body. C. --- Mors ultima linea rerum est. Hor. --- "Death is the end of all." H. --- If I refrain from complaining, still I cannot expect to be restored to health.

Ver. 14. Sister. I am nearly related to such things, and ready to drop into the grave, as my flesh is already devoured by worms. M.

Ver. 15. Who. Heb. "who shall see my hope?" I wish all might witness it. H. --- But I expect no redress on this side of the grave. C.

Ver. 16. Deepest pit. Literally hell. Ch. - Heb. "We shall go down to the bars of the pit, when we shall rest together in the dust." My hope may be frustrated by death; (H.) or you, my friends, must also go to the house of eternity. C.

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hinge · 16 days ago

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pamphletstoinspire · 7 years ago

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BOOK OF JOB - From The Douay-Rheims Bible - Latin Vulgate

Chapter 10

The Book of Job shows how human affairs are ruled by Divine Providence using probable arguments.

"Although you hide these things in your heart, I know that you still remember everything." - (Job speaking to God)

***

INTRODUCTION.

Verses are in English and Latin.

HAYDOCK CATHOLIC BIBLE COMMENTARY

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 10

Job lements his afflictions and begs to be delivered.

[1] My soul is weary of my life, I will let go my speech against myself, I will speak in the bitterness of my soul.

Taedet animam meam vitae meae; dimittam adversum me eloquium meum, loquar in amaritudine animae meae.

[2] I will say to God: Do not condemn me: tell me why thou judgest me so.

Dicam Deo : Noli me condemnare; indica mihi cur me ita judices.

[3] Doth it seem good to thee that thou shouldst calumniate me, and oppress me, the work of thy own hands, and help the counsel of the wicked?

Numquid bonum tibi videtur, si calumnieris me, et opprimas me opus manuum tuarum, et consilium impiorum adjuves?

[4] Hast thou eyes of flesh: or, shalt thou see as man seeth?

Numquid oculi carnei tibi sunt? aut sicut videt homo, et tu videbis?

[5] Are thy days as the days of man, and are thy years as the times of men:

Numquid sicut dies hominis dies tui, et anni tui sicut humana sunt tempora,

[6] That thou shouldst inquire after my iniquity, and search after my sin?

ut quaeras iniquitatem meam, et peccatum meum scruteris,

[7] And shouldst know that I have done no wicked thing, whereas there is no man that can deliver out of thy hand.

et scias quia nihil impium fecerim, cum sit nemo qui de manu tua possit eruere?

[8] Thy hands have made me, and fashioned me wholly round about, and dost thou thus cast me down headlong on a sudden?

Manus tuae fecerunt me, et plasmaverunt me totum in circuitu; et sic repente praecipitas me?

[9] Remember, I beseech thee, that thou hast made me as the clay, and thou wilt bring me into dust again.

Memento, quaeso, quod sicut lutum feceris me, et in pulverem reduces me.

[10] Hast thou not milked me as milk, and curdled me like cheese?

Nonne sicut lac mulsisti me, et sicut caseum me coagulasti?

[11] Thou hast clothed me with skin and flesh: thou hast put me together with bones and sinews:

Pelle et carnibus vestisti me; ossibus et nervis compegisti me.

[12] Thou hast granted me life and mercy, and thy visitation hath preserved my spirit.

Vitam et misericordiam tribuisti mihi, et visitatio tua custodivit spiritum meum.

[13] Although thou conceal these things in thy heart, yet I know that thou rememberest all things.

Licet haec celes in corde tuo, tamen scio quia universorum memineris.

[14] If I have sinned and thou hast spared me for an hour: why dost thou not suffer me to be clean from my iniquity?

Si peccavi, et ad horam pepercisti mihi, cur ab iniquitate mea mundum me esse non pateris?

[15] And if I be wicked, woe unto me: and if just, I shall not lift up my head, being filled with affliction and misery.

Et si impius fuero, vae mihi est; et si justus, non levabo caput, saturatus afflictione et miseria.

[16] And for pride thou wilt take me as a lioness, and returning thou tormentest me wonderfully.

Et propter superbiam quasi leaenam capies me, reversusque mirabiliter me crucias.

[17] Thou renewest thy witnesses against me, and multipliest thy wrath upon me, and pains war against me.

Instauras testes tuos contra me, et multiplicas iram tuam adversum me, et poenae militant in me.

[18] Why didst thou bring me forth out of the womb: O that I had been consumed that eye might not see me!

Quare de vulva eduxisti me? qui utinam consumptus essem, ne oculus me videret!

[19] I should have been as if I had not been, carried from the womb to the grave.

Fuissem quasi non essem, de utero translatus ad tumulum.

[20] Shall not the fewness of my days be ended shortly? suffer me, therefore, that I may lament my sorrow a little:

Numquid non paucitas dierum meorum finietur brevi? Dimitte ergo me, ut plangam paululum dolorem meum;

[21] Before I go, and return no more, to a land that is dark and covered with the mist of death:

antequam vadam, et non revertar, ad terram tenebrosam, et opertam mortis caligine :

[22] A land of misery and darkness, where the shadow of death, and no order, but everlasting horror dwelleth.

terram miseriae et tenebrarum, ubi umbra mortis et nullus ordo : sed sempiternus horror inhabitat.

Commentary:

Ver. 1. Life. Job had intimated a fear to proceed any farther. C. --- But perceiving that he had not convinced his friends, he continues his discourse (H.) in still stronger terms, yet so as to acknowledge the justice of God. C. --- Speech against. Heb. "complaint upon, (H.) or respecting myself," I will deplore my misfortunes, (C.) or I will say no more about them. M.

Ver. 2. Judgest. Heb. "contendest with me," as with an enemy? Is it to punish some fault, or only to make thy grace shine forth? C.

Ver. 3. Calumniate permissively, by treating me in such a manner, that others lay false crimes to my charge. Heb. "oppress and despise the work." --- Wicked, who are ready enough (H.) to assert that virtue is useless, (C.) and that God mindeth not human affairs. My affliction will confirm them in their false notion, (H.) and my friends will triumph as if their arguments were well founded. The devil will also exult. C. --- He knew that God could not be guilty of calumny, and inquireth why he is afflicted. W.

Ver. 4. Seeth, judging only of the exterior. T. v. 6.

Ver. 5. Days, sometimes denote judgments. 1 Cor. iv. 3. Is God liable to change, like men, or does he stand in need of time to examine them, or fear lest they should escape? C. --- Is it necessary for him to prove his friends, to know their real dispositions? Sanctius.

Ver. 7. Shouldst. Heb. and Sept. "Thou knowest that...and there," &c. H. --- It would be vain for me to appeal to any other. C.

Ver. 8. Sudden, like a potter's vessel? Job was reduced to misery all at once. C. --- He acknowledges that God may destroy him as his creature; but that character encourages him to hope for mercy, grace, and glory. W.

Ver. 10. Milked. Heb. "poured me out as milk, and curdled me like cheese?" H. --- See Wisd. vii. 1. The ancients explained our origin by the comparison of milk curdled, or cheese; (Arist. i. 10. Pliny vii. 15.) which the moderns have explained on more plausible principles. C. --- Yet still we may acknowledge our ignorance with the mother of Machabees. 2 Mac. vii. 22.

Ver. 12. Thy fatherly visitation (H.) but still preserved my life. C.

Ver. 13. Rememberest. Sept. "canst do all things." Heb. "this is with thee." H. --- I am convinced that thou still regardest me with affection, though it would appear as if thou hadst forgotten me. C.

Ver. 14. Iniquity? Punishing me for the sins which seemed to be pardoned. C. --- Heb. "If I sin, then thou makest me, and wilt not suffer; (H.) or if thou hast not pardoned my iniquity: (15) And," &c. C.

Ver. 15. Woe. Thou wilt not suffer me to pass unpunished. C. --- Head. I will adore in silence. C. ix. 15. 31. Ven. Bede. C.

Ver. 16. Pride. If I give way to pride, thou wilt pull me down, though I were as fierce and strong as a lioness. Heb. "for it (affliction) increaseth. Thou huntest me." Prot. --- Returning. Heb. and Sept. "again." H.

Ver. 17. Witnesses, afflictions; (M.) "wounds." Pagnin. T.

Ver. 20. Lament. Heb. "take comfort," (H.) or breath. C. --- Repentance is always necessary, but more particularly at the hour of death. W.

Ver. 21. Death, to the grave, or to hell, (C.) if my sins deserve it. H.

Ver. 22. Horror. At death all distinction of ranks is at an end. T. - Heb. "where the light is as darkness." Prot. Sept. "To the land of eternal darkness, where there is no sound, nor life of mortals to see." H.

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