Adam was made a living soul, kin to God and God's bright ray

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 Then is the soul from God; so pagans say,

Which saw by nature's light but heavenly kind,

Naming her kin to God, and God's bright ray,

A citizen of Heav'n, to earth confin'd.

 

-- John Davies 

 

 

All the world deludes itself with the charm, Happy New Year

 The commands which our religion hath imposed on its followers are not like the absurd ceremonies of pagan idolatry, that might look like incantations and magick, but had no tendency to make mankind the happier.

-- Richard Bentley 

 

OMG Trump-Vance supporter Rod Dreher is worried that Mexico is re-paganizing

 

Occasionally a Christian reminds the world that the religion is pagan, its human sacrifice an abomination to the God of Moses

 

What Protestants Get Wrong About the Epistle to the Hebrews

Peter J. Leithart, First Things

 ... The blood of bulls and goats was always impotent; what was needed was the human sacrifice of total obedience, fulfilled in the cross. It’s not a conservative gospel, but a revolutionary one in which first things change place with last things. ...

To wit:

When you come into the land which the LORD your God gives you, you shall not learn to follow the abominable practices of those nations.  There shall not be found among you any one who burns his son or his daughter as an offering, any one who practices divination, a soothsayer, or an augur, or a sorcerer, or a charmer, or a medium, or a wizard, or a necromancer. For whoever does these things is an abomination to the LORD; and because of these abominable practices the LORD your God is driving them out before you.

-- Deuteronomy 18:9ff.

They built the high places of Ba'al in the valley of the son of Hinnom, to offer up their sons and daughters to Molech, though I did not command them, nor did it enter into my mind, that they should do this abomination, to cause Judah to sin.

-- Jeremiah 32:35

Not only that, Leithart's interpretation of the Eucharist is an abomination to the Christian God, even whose catechumens were excluded from the Lord's Supper as strangers from the third and fourth centuries:

The Eucharist is the Lord’s, and our, hospitality to strangers.

To wit:

The Church urges the entire assembly of the faithful to pray for the catechumens, even though they are still strangers. Indeed, they do not yet belong to the Body of Christ, they have not partaken of the Holy Mysteries; they are still apart from the spiritual flock … They stand outside the royal court, far from the sacred forecourts. That is why they are sent away before those fearful prayers [of the Anaphora] are said. So she asks you to pray for them, that they may become fellow members with you and no longer be strangers and cut off.

— Apostolic Constitutions, 8.32 PG 1.1132B; Apostolic Tradition, 17, SC 11bis, p. 75

It's a red letter Sunday when you read that Rod Dreher, author of the "most important religious book of the decade", agrees that the Eucharist is pagan cannibalism

He forgets it's also idolatry, but hey, take what you can get, right?

Pachamama call your office.

St. John Henry Newman rationalized Catholic adoption of paganism from time immemorial as sanctifying and transmuting it, same as bread and wine are transformed into holy body and blood by priests

Canonized a week ago, Newman was originally an evangelical Anglican.

N.T. Wright's problem is that he can't imagine that Jesus' Judaism wasn't normative and had long since been "paganized"

For example, by the ideas of the Two Ways, resurrection from the dead, and an elaborate angelology adapted from Greek mythology and other beliefs over long centuries after the dispersion and Babylonian Captivity, to name but three. 

Here:

We would have to suppose that, within the first fifty years of Christianity, a double move took place: from an early, very Jewish, high Christology, to a sudden paganization, and back to a very Jewish storytelling again. The evangelists would then have thoroughly deconstructed their own deep intentions, suggesting that the climax of YHWH's purpose for Israel took place through a pagan-style miraculous birth.

The simplest explanation for the birth narratives in Matthew and Luke sees them as defenses of Jesus' divinity against the charge that he was a bastard. Wright does not consider that it was the Pharisees who were obsessed with the sexual, while Jesus wasn't.

Pagan church, pagan people with their eyes upon the Lord

Pagan, from Latin paganus, a country boy.

I know, I know, that's completely politically incorrect.

Larry Norman, here.

Advent: The Season of Eschatological Denial

For the First Sunday of Advent, Nov. 29, the text for the sermon in the Presbyterian Church came from 1 Thessalonians 3:9-13, the last verse of which speaks of "the coming of our Lord Jesus Christ with all his saints."

Nary a mention was made of the meaning of this text, even though the preacher carved it up into three's and expounded upon it at great length. He simply assumed that it was appropriate to the season of advent, of "coming," when we celebrate the coming of Jesus into the world. But the text, of course, does not refer to the birth of Jesus at all. It refers, instead, to the fervent expectation of the return of Jesus, that he would "be beside" us again soon, an expectation shared by Paul with most, if not all, Christians of the first century.

The underlying Greek word, parousia, in the Latin vulgate is adventu, which of course means "coming," but not the one we celebrate at Christmas. It is, rather, the final coming of the Lord to end history as we know it and commence the final judgment. It would be no babe, meek and mild, spreading peace on earth to men of good will, but a victorious king separating the wheat from the chaff, purifying the former and consuming the latter with the fire of divine justice.

The failure of Jesus to return "soon" caused a crisis for Christianity, the effects of which are detectable as much in the development of its practices and theology as they are in the development of the gospel texts themselves. It should not surprise us, however, that Christianity's devotees would fall back on more familiar conceptions and, for example, eventually co-opt the term advent for other purposes. In doing so they acquiesced to a very old idea of a seasonal round, in which the celebrating of the coming of Jesus into the world and his going out again was loosely made to coincide with the times of harvest and planting in the autumn and the spring. It was a concession to the rhythm of life going back millennia, and to the impulse of human beings to attach religious significance to these facts of existence. A paganus, a pagan, after all, was just a country boy, nothing more than a farmer who, like all his fellows, marked the times and the seasons with rites and rituals meant to enlist the blessing and deflect the displeasure of the gods on his efforts in the fields.

And so it is today. The typical Christian is a pagan with no more sense of urgency about the imminent return of Jesus than an audiophile has of the return of vinyl. Whether he celebrates a liturgical calendar or not, his life revolves around seasons just the same, more often than not "the kids are back in school," "spring break," and "summer vacation." He goes to church seeking God's blessings on his life all the same, so that he may excel at his career, place his children in good schools, take a nice trip somewhere in June, save for their college and his own retirement, and generally enjoy life, within limits if he is wise. There is no such thing today as a disciple, who leaves all and follows Jesus (Luke 14:33).

Some of us who came of age in the late sixties and early seventies and listened to Christian balladeers like Larry Norman or read The Late, Great Planet Earth by Hal Lindsey acquired a veneer of the expectation only to lose it again because we finally realized that almost every century since the first has seen such expectation frustrated, or we came to grips with the fact that just because the expectation was preserved on papyri doesn't necessarily make it true, or translatable to now.

If Christianity is to remain relevant to such-minded people, it must do better than yet one more celebration of the Savior's birth. Saved from what? And for what? More of the same, day after day, year upon year, only to "fly forgotten as a dream, dies at the opening day?"