Sacred Scripture

In this regard, the principal focus will be on the historiography and text of the bible as an elaboration of (1) the humane pain and suffering of the nation of Israel, including Israel's trials, humiliations, and transgressions, as against the enduring confidence of its prophets in the promises of immortal, and (2) the trials, suffering, and martyrdom of the Christians as wholesome as the Pauline and Christian theological literature, which was self-consciously uncanny and which had the effect of codifying and institutionalizing the early Christian customs duty of long-suffering faith as one predicated of divine revelation.

The texts themselves provide certain clues to the ethnic environment from which they emerged. Further, at this late date they provide groovy fodder for interpretative rivalries that go to the realise of church property that commentators trifle to the texts they investigate. Yet along the line of spiritual literature of the Judaeo-Christian tradition can be discerned a definite and persistent nexus of the pain of human attend and the means by which human beings seem to teach beyond the immediate impact of that experience and toward a level of spiritual comfort.

To infer a data link between human pain and spiritual writing is entirely to note that the latter is the intelligent, sensitive being's way of coping with or otherwise coming to terms with the former. The impulse toward making kernel

A instinct of criminal in general and human sin in particular(a) is present throughout Pauline literature; however, fit that consciousness is an acknowledgment of the power of the divine. In the Christian era, various examinations of this balancing act, typically referred to as the problem of evil, point up the profound role that spiritual commentary has played in facilitating soul of human suffering. In other words, the problem of evil is equilibrise by the promise of faith.

It is here that the content of the record becomes a decisive player in the intellectual design of the work. A curious reversal of priorities with regard to wisdom, faith, and the meaning of life asserts itself.

For it is new(a) Elihu, not Job's older friends Eliphaz, Bildad, and Zophar, who explains to Job how he ought to react to the tests God has sent.

Lo, all these things worketh God oftentimes with man,

The rationalist tendency that weber describes has a strongly spiritual component every piece as powerful as its bureaucratic component, and the fact that weber did numerous studies of the development of religion shows that he understood this. That spirituality may range from the approximately primitive superstition to the most elegantly argued theology. The relevant point is that the earliest abstractions from and reductions of human perception, thought, and experience came in the character of written myth or of philosophical exploration. In the Judaeo- Christian tradition, myth and philosophy alike tell its written canons of thought. That these canons--chiefly the Old Testament and New Testament however including as well spiritual writings outside the Orthodox environment--derived from human pain and suffering can hardly be disputed; indeed, the content of the stories specifically deals with human suffering in myriad forms. But the driving force of the canon is in addition significant, for through the scriptures runs a persistent strain of faith. The scriptures suggest
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