By John M. G. Barclay, John Philip McMurdo Sweet

The topic is the continuity and discontinuity among early Christianity and its Jewish father or mother. The formation of Christian idea is at the moment the focal point of a lot debate. those essays conceal the old and social context of Palestine and the Diaspora; the recent testomony canon and noncanonical writings; and important topics. The concise remedies, with bibliographies, of intensely topical questions via foreign specialists can be of curiosity and cost to academics and undergraduate scholars of the hot testomony and Christian origins.

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The point about the new explanation for yam sôp/sûp is that it transfers the issue from a real to what we may term a symbolic geography. The same is the case with Deutero-lsaiah, who can readily equate Babylon with Egypt, and redemption from the one with release from the other. We are in the presence of a mode of thinking which saturates the royal psalms in particular, and which determines the choice of much theological language in general in the West Semitic world. We have two models at work for space: a vertical one, which sees the gods as dwelling above, with man on the earth, and the dead beneath the earth.

See the very apposite discussion in O’Flaherty 1980: 3-12. 51. See Brown 1942; Kuiper 1975–76. 52. g. ; Fontenrose 1980: 194 ff. See also Wyatt 1988a, though I have subsequently abandoned this analysis: cf. Chapter 12. 53. O’Flaherty 1980: 5-7. 54. Kuiper 1975-76: 108: ‘None of the contrasts which constitute our phenomenal world yet existed. ) below. 55. Brown 1942: 88. We may compare similar dual orders (whatever their origins, they become differentiated powers in a developing cosmos): the Mesopotamian Igigi and Anunaki, the Norse Aesir and Vanir, the Greek Titans and Olympians.

Brown suggested that in the two orders we may have evidence of non-Indo-European and Indo-European gods;55 were that proven to be the case, we might compare it with the pre-Amorite and Amorite levels at Ugarit mentioned above, 30 The Mythic Mind and see in the later cosmogony of the R9gveda an even more interesting and closer analogue of the Baal cycle than I am seriously proposing. The surprising feature that emerges when we examine the use of the term asura in the R9gveda is that, far from a neat differentiation being recognized by the tradition between deities so designated and the Devas, virtually all the major gods (many of whom are clearly Deva in post-Vedic cosmology) are actually referred to as Asura.

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