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Proverbs is not merely an anthology but a "collection of collections" relating to a pattern of life which lasted for more than a millennium. It is an example of the Biblical wisdom tradition, and raises questions of values, moral behaviour, the meaning of human life, and right conduct. The repeated theme is that "the fear of God (meaning submission to the will of God) is the beginning of wisdom." Wisdom is praised for her role in creation; God acquired her before all else, and through her he gave order to chaos; and since humans have life and prosperity by conforming to the order of creation, seeking wisdom is the essence and goal of the religious life.
1God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, 2Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; -Hebrews 1:1,2 KJV
originally posted by: ChesterJohn
"The collector" you keep using this term as if it was Biblical (which it is not), so where in God's loving word did you find this term? Address please? Chapter, paragraph and verse please.
originally posted by: pthena
I've come to terms with the fact that most of my ethics, both individual and communal, grow straight from Christianity; the best parts anyway.
Your English Christianity and Biblical Theology beats the heck out of what has grown up in the U.S. as far as moral values go.
I know the American churches only at a distance. Half of what I know about American Christianity comes from ATS, which may be an unbalanced perspective. But I think I can guess some of the reasons for the differences.
One is the absence of an "Established Church". That vacuum, together with the sheer size of the population, encourages "every man doing that which is right in his own eyes" and undermines the traditional consensus.
It also opens up the commercial aspect of religion, which is another temptation to novelty and diffentiation, as people try to establish their "brands".
The Burned-over District refers to the western and central regions of New York State in the early 19th century, where religious revivals and the formation of new religious movements of the Second Great Awakening took place, to such a great extent that spiritual fervor seemed to set the area on fire.
The historical study of the phenomena began with Whitney R. Cross, in 1951. However, Linda K. Pritchard uses statistical data to show that compared to the rest of New York State, the Ohio River Valley in the lower Midwest, and indeed the country as a whole, the religiosity of the Burned-over District was typical rather than exceptional.
The problem is that legalism has entered into interpretation of the Bible, leading American Christians into reading even the Old Testament as literally as possible.
"the prosperity gospel"
1Surely God is good to Israel, to those who are pure in heart.
2But as for me, my feet were almost gone. My steps had nearly slipped.
3For I was envious of the arrogant, when I saw the prosperity of the wicked.
4For there are no struggles in their death, but their strength is firm.
5They are free from burdens of men, neither are they plagued like other men.
6Therefore pride is like a chain around their neck. Violence covers them like a garment.
7Their eyes bulge with fat. Their minds pass the limits of conceit.
8They scoff and speak with malice. In arrogance, they threaten oppression.
9They have set their mouth in the heavens. Their tongue walks through the earth.
10Therefore their people return to them, and they drink up waters of abundance.
11They say, "How does God know? Is there knowledge in the Most High?"
12Behold, these are the wicked. Being always at ease, they increase in riches.
13Surely in vain I have cleansed my heart, and washed my hands in innocence,
14For all day long have I been plagued, and punished every morning.
15If I had said, "I will speak thus;" behold, I would have betrayed the generation of your children.
16When I tried to understand this, it was too painful for me;
17Until I entered God's sanctuary, and considered their latter end.
18Surely you set them in slippery places. You throw them down to destruction.
19How they are suddenly destroyed! They are completely swept away with terrors.
20As a dream when one wakes up, so, Lord, when you awake, you will despise their fantasies.
21For my soul was grieved. I was embittered in my heart.
22I was so senseless and ignorant. I was a brute beast before you.
23Nevertheless, I am continually with you. You have held my right hand.
24You will guide me with your counsel, and afterward receive me to glory.
25Who do I have in heaven? There is no one on earth who I desire besides you.
26My flesh and my heart fails, but God is the strength of my heart and my portion forever.
27For, behold, those who are far from you shall perish. You have destroyed all those who are unfaithful to you.
28But it is good for me to come close to God. I have made the Lord Yahweh my refuge, that I may tell of all your works. A contemplation by Asaph.
originally posted by: pthena
My general impression of the Proverbs, especially the Righteous Man verses, is that there is a sort of Karma expectation presented; that the righteous will prosper in the end. Judgement seems to be a sort of law of nature. A selective and literalist reading would tend to support a prosperity gospel.
Not only do the wicked prosper, but they have followers "9They have set their mouth in the heavens. Their tongue walks through the earth. 10Therefore their people return to them, and they drink up waters of abundance." Followers who drink up their words.
For the Old Testament, life means lots of children, lots of cattle, lots of sheep, lots of goats, lots of camels, lots of grain and grapes and figs, and that's how the Israelite understands prosperity.
For the New Testament, "life" is what comes via Christ, that is the Holy Sprit and the resurrection. So the prosperous Christian would be the one who has received the Holy Spirit in full measure.
Also useful phrases (thank you, Cranmer), like "blessed company of all faithful people" and "outward and visible sign of an inward and spiritual grace".
Because of the various theological movements which have influenced Anglicanism throughout history, there is no one sacramental theory accepted by all Anglicans. Early Anglican theologians, such as Thomas Cranmer and Richard Hooker, held to a sacramental theology similar to John Calvin. Cranmer's belief was substantially Calvinist, receptionism and virtualism, as shown by Peter Brooks in 1965. Hooker's was a more nuanced combination of receptionism and real presence but agnostic as to what the elements were in themselves but insistent that "the sacrament is a true and a real participation of Christ, who thereby imparteth himself even in his whole entire Person as a Mystical Head..." He brushes aside transubstantiation and consubstantiation and urges people to meditate in silence and less to dispute the manner 'how.' The views were congenial for centuries to the majority of Anglicans.
originally posted by: pthena
I assume that you were confirmed before that; had your first communion.
On the one hand, it is ”the table of the Lord”, the meal in the presence of the Lord Jesus Christ, as on the night before the crucifixion.
On the other hand, it is also the meal of corporate fellowship, or KOINONIA.
The central features of the Supper, the cup of the blessing and the bread, bring about a KOINONIA in the body and blood of Christ.
Fortunately, there is no need for us to get into the heated controversies about how this works, though my own preference is to understand Christ as present through the Holy Spirit.
23For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread: 24And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. 25After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. 26For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come.