From Maimonides to the Logos

Here's a paper I did for Theology class; it's a little rough, but it was a pleasure to write.

On the Plausibility of the Logos

A persuasive essay offered to Jews

for the plausibility of the Logos

via Emanation and Corporeality

Systematic Jewish Theology has given sound orthodoxy regarding the nature of God. He is One; He is Infinite; He is omnipotent, omnipresent, omniscient, and omnibenevolent. Yet can Rabbinical Orthodoxy adequately explain God's singularity, and incorporeality, in the context of the Bible?

Jewish theology today hangs heavily on Maimonides (1135-1204) and his thirteen principles. Maimonides lived contemporaneously with both Christian and Muslim philosophers and thinkers, at a time when codified statements of faith were in vogue. In the modern day Koren Siddur (Jewish prayer book), the principles are found directly following the Ten Commandments of Moses. Orthodoxy for the Jewish religion is defined by adherence to these thirteen principles, as much as heresy is equated with the failure to hold them (pg1). These principles act as the modern Jewish statement of faith, establishing important doctrines such as God's nature, the Torah's divine revelation, Moses's prophetic supremacy, Resurrection, and the Messiah's coming. The first five principles (and arguably the tenth) deal directly with God's Nature, and as such can be taken as the Jewish treatise on Theology Proper.

Each Principle establishes directly or indirectly an attribute of God. All the Principles have the same opening clause, asserting “perfect faith,” stressing the gravity of the belief.

1. I believe with perfect faith that the Creator, blessed be His name, creates and rules all creatures, and that He alone made, makes, and will make, all things. (1, 203)

The first principle speaks of Preeminence, Sovereignty, and (indirectly) creation ex nihlo. Here Maimonides asserts that nothing precedes God, and God owes His existence to no other thing. Furthermore, in the present tense, He “rules all creatures,” and “makes... all things,” which speaks of active sovereignty, rejecting a deist position. Lastly, that God “will make” new things in the future infers either ongoing creation, eventual recreation, or both.

2. I believe with perfect faith that the Creator, blessed be His name, is One; that there is no oneness like His in any way; and that He alone is our god who was, is, and ever will be. (1, 203)

Two points are actually enumerated here: the Unity and Permanence of God. God is uniquely “One,” in a way that no other being or thing is. What is composed of “parts,” by necessity is finite, subject to decomposition. Therefore, God's exclusive eternality is implied here. The second statement asserts His past, present, and future relationship to humankind, specifically Israel.

3. I believe with perfect faith that the Creator, blessed be His name, is not physical, that no physical attributes can apply to Him, and that there is nothing whatsoever to compare to Him. (1, 203)

To be physical implies a particular location, and divisibility of “parts.” Therefore, If God were physical, He could not be omnipresent, and therefore not infinite. The last two clauses imply God's unsearchable grandeur, in that being infinite He cannot be expressed completely through finite means, whether physical attributes, or anything at all that is not Himself. God is uniquely the only comparable being to Himself, which is to say, as the 2^nd principle, He is One.

4. I believe with perfect faith, that the Creator, blessed be His name, is first and last. (1, 203)

Simple and short, yet again stressing transcendence and permanence. Nothing precedes God, and nothing will “outlast” Him. He totally and completely encompasses everything else that is, material and immaterial.

5. I believe with perfect faith, that the Creator, blessed be His name, is the only one to whom it is proper to pray, and that it is improper to pray to anyone else. (1, 203)

Here, after detailing His Nature, Maimonides clarifies positional relationship between God and man. Firstly, that God alone is worthy of praise (which is a capacity of prayer), and that no foreign gods, angels, or men are worthy of the reverence due the Creator. Secondly, though, there is inferred a direct means of communication between man and God, protesting the practice of using “saints” or angelic beings as intermediaries in prayer and petition.

Yet the principles of Maimonides do not reflect the unanimous theological position of Rabbinical Judaism; neither those beforehand, nor afterward (2, 2). Indeed, they “did not put an end to the discussion regarding the fundamentals of Judaism, but rather propelled later thinkers into new discussion on the very topic which Maimonides thought that he had closed” (2, 3). And so while today these principles are held to be orthodox, they have been opposed, and even “attacked mercilessly” by other Rabbi also held to be authoritative (2, 15). Various interpretations of the Torah, with its history and its language, have produced ongoing debate.

With regard to God's Nature, as is revealed through the Tanakh, three of these principles (the 2^nd, 3^rd, and 5^th) do not adequately explain one unique scriptural Phenomenon; namely the “Angel of the LORD” seen throughout Israel's history in the Torah. This Angel reappears in various accounts, acting uniquely and specially as God's most valued Envoy. 14^th century Jewish Rabbinic authority R. Nissim Gerondi believed that this one particular Angel is distinct, in that prostration as a form of worship is permitted before Him. Nissim cites Joshua 5:14, where Joshua bows before this “Angel of the Lord,” who accepts the gesture of worship (prostration being one of the four methods of worship as detailed in the Talmud) (2, 84). God will not share His glory with another (Isaiah 42:8), and so angels who act directly and obediently to God's will, would not accept worship. So why then does this Angel accept the worship?

“It is because this angel in some ways shares an aspect of God's divinity that is treated differently from the other angels. As R. Nissim puts it, 'Prostrating before him is as if one is prostrating before God.'” (2, 84)

This particular Angel, of whom God says, “My Name is in Him,” is given special authority. The language even seems to attribute single actions to both this Angel and God, as if confusing the distinction between the two. Exodus 23:20-23 says,

“Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name is in him. But if thou shalt indeed obey his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries. For mine Angel shall go before thee, and bring thee in unto the Amorites, and the Hittites, and the Perizzites, and the Canaanites, the Hivites, and the Jebusites: and I will cut them off.” [emphasis added]

He makes many corporeal appearances in various other passages as well. He interacts with Hagar (Genesis 16:7-14), Balaam (Numbers 22:22-38), and Manoah along with his wife (Judges 13:3-22); all whom identify this Angel as God Himself. Even the Patriarch Abraham meets this Angel, eats with Him, and refers to Him as YHWH (Genesis 22:11-15).

It is not only humans which recognize Him, but this Angel also self-testifies to His own Deity. In Exodus 3:2-4, the Angel of the LORD appears in the flames to Moses, and then speaks saying “I am the God of thy father.” And again, in Judges 2:1-3, He claims responsibility for leading Israel out of Egypt, and takes ownership of the covenant. He tells Jacob, “I am the God of Bethel” (Genesis 31:11). He shows Himself to Gideon, calling Himself God, and accepting a sacrifice as God. Gideon then fears for his life, because he was in God's presence, “face to face” (Judges 6:11-23).

How then can this be reconciled with Maimonides' principles? If the Angel were God in a form, then Maimonides' third principle is contradicted, again insisting God's complete disassociation from material substance. And if the Angel is somehow “also” God, it would infringe upon the second principle, testifying to God's Unity and Oneness.

Concerning with the third principle, it should be noted that whether or not God has a bodily form has been suspect throughout Jewish tradition. “The notion that God is incorporeal was not always a unanimously accepted Jewish (or Christian or Muslim) view” (2, 47). Christianity's first theologian, Origen (ca.225) wrote,

For it is also to be a subject of investigation how God himself is to be understood — whether as corporeal, and formed according to some shape, or of a different nature from bodies — a point which is not clearly indicated in our teaching. (cite)

The causes for such confusion tend to be rooted in the whether or not a literal reading of the Tanakh is appropriate.

Much of Scripture refers to God poetically through anthropomorphisms (attributing human/finite imagery), anthropoieses (attributing human/finite activities), and anthropopathisms (attributing human/finite thoughts and emotions). When Deuteronomy 33:27 speaks of God's arms, it is purely a literary device, metaphorically assuring God's strength and protection will not fail. The same is true when the Scriptures cite God's Wings, or when God “repents,” which is impossible actually for an unchanging, immutable, infinite God.

Yet these poetic metaphors are not the argument for corporeality. Rather, the interactions God has with mankind; specifically the Angel of the LORD, and the images seen by Moses and the prophets.

Isaiah saw God enthroned in a vision; Ezekiel also was given a vision of God. In Ezekiel chapter 1, he makes numerous comparisons, struggling to accurately describe what is indescribable.

And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell upon my face, and I heard a voice of one that spake. (Ezekiel 1:26-28)

However, the 3^rd Maimonidean principles emphatically asserts that God cannot be compared whatsoever to anything, nor can He be seen. This creates a logical inconsistency, in that Ezekiel and Isaiah did, in fact, make comparisons, and they did see an Image of God. Rabbi and philosopher Joseph Albo (ca.1380-1444) answers this dilemma by claiming

“that Isaiah, through his power of imagination, really did envision a corporeal God. This was because his prophetic ability was not as exalted as that of Moses. Albo adds, however, that Isaiah realized his error and exclaimed 'Woe is me! for [sic] I am affected by imagination.'” (2, 54).

Moses, comparatively, did not see an image, but simply “heard a voice speaking to him” (2, 54). This distinction somehow testifies to Moses's “more exalted prophetic abilities.” However, Moses' auditory experience does not exempt him from corporeal interaction. “A vision apprehended by the physical eyes is by definition not incorporeal,” and likewise, a message apprehended by the physical ears is by definition not incorporeal either (2, 67).

Furthermore, Moses desired to see God's glory, which he was granted (Exodus 33:18,19). Though God did not allow Moses to see His “Face,” the implication is that there is an Aspect of God that can be seen, regardless of whether or not the term “Face” is metaphoric or not. So while the “full force” of God's glory cannot be seen, manifestations and measures of it are seen often. The Glory of God takes various images: fire (Ex. 24:17), A burning bush (Ex. 3:2), Pillars of smoke and fire (Ex. 13:21), “Shekhinah” glory that dwelt between the cherubim of the Ark of testimony (Ex. 25:21-22), and as an “Angel of the LORD,” detailed above.

All of these manifestations, even as shadows and images of the True Substance, are still corporeal images. Corporeality entails finitude, which God cannot be. This is rectified, in that God Himself is infinite, but He can be known finitely. God in actuality is infinite, but His nature can be known, in some measure, by finite creatures. This necessitates finite revelation. Just as God is Power and Mercy in infinite quality, finite humans can know power and mercy in a limited way, which testifies to the infinite Source. God is infinite, and is by no means constrained to a material body (as is theologically explicit); yet He by no means is restricted from utilizing one (as is scripturally explicit). Just as God, in His Nature, is not finitely limited to an Avatar, He, in His actions, is by no means restricted from exercising One. Therefore, God being corpified does not infringe upon His infinitude.

What then, about God's Unity and Oneness? Curiously, the notion of a God with compound unity, or, in a sense, a God Who emanates Himself may seem a purely Christian notion, but it is a doctrinal theory also seen within Judaism, specifically Kabbalistic literature. Perhaps the most common such belief is the doctrine of the ten Sefirot, which are the ten Aspects, or Attributes of the Godhead. In short, it is a teaching that the infinite God (Ein Sof) emanates Himself into 10 characteristics, such as Will, Eternality, Kindness, Knowledge, etc. This model has been often compared to Christianity's Trinitarian theology (2, 40).

While not mainstream, one Kabbalistic thinker, Abraham Miguel Cardozo (1626-1706) has nonetheless theorized that there is a certain internal hierarchy within the Godhead, positing that the “First Cause” is infinitely transcendent and thus removed from any direct contact with the created world, and thus it is rather an Emanation of this “First Cause” that interacts with creation.

“...the “First Cause”, [sic] is entirely removed from any contact with the world. According to Cardozo, it is the Demiurge, the “God of Israel”, [sic] who created the world and exercises providence. In other words, it was the Demiurge, not the First Cause, who appeared to the Patriarchs, sent the plagues, and took the Israelites out of Egypt.” (2, 41)

This thought is somewhat parallel with other contemporary Kabbalists, who distinguished between the transcendent “Supreme Deity” (Ilat Ha'ilot, “Cause of Causes”) and immanent “Creator,” and addressed their prayers according to One or the Other. Even the influential and noteworthy Talmud commentator and Kabbalist R. Abraham ben David of Posquieres (c.1125-1198) made such a distinction in his “Amidah” prayers.

“...he [believed] that the first three and last three blessings are directed to the Supreme Deity (Ilat Ha'ilot), but the middle blessings, which are more ersonal, are directed to the divine entity which is the manifestation of Ilat Ha'ilot, the Creator (Yotser Bereshit).” (2, 43)

There are still other Kabbalists who directed prayers to the “'Unique Cherub', [sic] an anthropomorphic entity of the divine realm which emanated from, or was created by, God” (2, 43). The similitude between the Creator (Yotser Bereshit) and the “Unique Cherub” is striking. Depending upon which Kabbalist school of thought subscribed to, Man was created in Genesis 1:26 in the image of One or the Other.

Traditional Orthodox (Maimonidean) Judaism accuses Kabbalah, like Christianity, of dualism and polytheism. Yet like Christianity, Kabbalists strongly assert Monotheism and believe “that their detailed speculation on the Godhead [does] not damage the fundamental unity of God.” (2, 44) Therefore, God having a primary emanation does not infringe upon His singularity.

The certain ambiguity between God's immaterial Essence Proper and His corporeal manifestations, actions, personhood, etc. as the Angel of the LORD are best explained by this understanding of Divine Emanation and Manifestation. What Kabbalists called the “Unique Cherub,” Christianity has called the Logos. Philo, first century Hellenistic Jewish philosopher, came to this same conclusion, associating the “Angel of the LORD” directly with the Logos, further positing that this Logos is the means by which the world is created and sustained (3, 458–462). Maimonides's Principles, though orthodoxically sound, do not adequately explain or address the issue of God's manifestation and emanation; A phenomenon that has both rabbinic and scriptural precedent. 

 

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Spending my fourth and final semester of bible college in Jerusalem, I had hoped to incorporate some culture component into my Theology essay. Meditating upon it, I decided to attempt to formulate an apologetic argument directed at Jews for the plausibility of the Logos, via compound unity and corporeality, citing both Scripture's “Angel of the LORD,” and Jewish thinkers.

Before coming to Israel, someone told me they felt as if the experience would be empty without seeking to introduce the Jewish people to their Messiah. Arguing for the Messiahship of Jesus via Prophecy was not foreign to me; yet I knew there was another barrier. Having an appreciation for apologetics and world religions alike, I recognized that for a large portion of Jews pious enough to see clearly into the prophecies, the deistic claims of the historical Jesus conflict fundamentally with their theology, thus nullifying any effectiveness of evangelism by means of prophetic citation. That is to say, that even if a Jew were to see how Christ fulfilled the prophecies concerning Messiah, the Maimonidean Principles of Jewish Faith create a logical inconsistency.

Therefore, I thought it prudent to address the plausibility of God having emanation, compound unity, or corporeality. Once acknowledged as plausible, then an argument for Jesus can begin. Without securing Christianity as an intellectually viable option, the Truth cannot be known. Toward this end, I hoped to cite predominantly Jewish sources; the Tanakh and commentators.

This paper has blessed me in my total experience here in the Holy Land, giving me clarity and context upon Jewish thought as a whole. The religious Jewish people are not ignorant or stupid, but much like our Catholic sister denomination, Scriptural authority has been usurped by Rabbinic authority, much like Papal authority and church tradition.

So ultimately, I have been blessed by greater understanding and more empathy toward the surrogate mother of our faith, as well as a respect for a diversity of the body of Christ. Some reap, some sow, and some break up the fallow ground.

-Matt

From Time to Time

Sometimes, i think of the series of moments that have brought me thusfar, and the God who orchestrates them.
Who is to say which moments are more meaningful, more special, more holy?
Lessons are learned,
and particular events resonate more clearly with my memory.
Yet who can account for the effects of the mundane? or of the forgotten?


Kristin and I count our blessings,
We have seen the Great King's city, desperate for its Resurrection.
We have learned the true meaning of Sabbath, and or Rest in the LORD.


We have been to the center of the world.

We have touched stones remaining unmoved after 2000 years.

 

We've explored David's personal getaway, Ein Gedi

All in all, through and through, we are blessed.

Recently our time has been divided between shopping, sightseeing, and preparing the semester video, only recently finished.

We have spent our last week in reflection, as a couple going through the Pslams of Degrees, or Ascents, which were sung during pilgrimages to Jerusalem.
We thought it fitting to read through them now, as to appreciate what we have seen, where we have walked.

We have come to God's throneroom, and have offered our selfishness. God has traded it for joy.

From Lu to Wing

Lu Wing has touched down, and begun to bless us with his sound teaching, cheerful demeanor, and zany application of otherwise unrelated bio-scientific phenomenon into scriptural exposition.

you may think it strange i learned the other day that Locusts and Grasshoppers are actually the exact same species, only that when a grasshopper is faced with dire circumstances and limited food, they excrete a hormone which toughens their exoskeleton, triggers aggression, and creates a swarm psyche.

you may think it strange, until you see him apply it metaphorically to the hardening of our hearts on a spiritual level.

may we all be grasshoppers, amen.

Today, Lu Wing taught us how to utilize vowel points in hebrew.

afterward, we went to a Messianic congregation right outside the old city. one of the oldest around, who endured all the turmoil of the state during its formative years.

we were thoroughly blessed, particularly by the Worship, which included a hebrew rendition of "it is well with my soul."

afterward, we braved the rain to make it to one of the best, most casual restaurants in town, Focacia bar, where we shared a meal, and had a fun time.

We only have two weeks left.

and Kristin and I have been thoroughly blessed by our time here, 

and as we approach the end, we reflectively anticipate our return home,

but more so seek to squeeze all we can from our time.

after all, tour groups spend only two weeks here, and still thrive in it.

it can be done, and we will do it.

among just enjoying the sites and sounds,

we also have a few responsibilities...

i am finishing an online final for a additional class, systematic theology,

as well as doing a term paper for it, which i am looking forward to.

Kristin and i both are going to put together a semester video, and have been working to that end.

though we are regrettably aware that our pacing with the blog has lessened, we are nonetheless hopeful that that energy is being diverted wisely.

keep us in your prayers, 

we miss you all.

-Matthew

From Jerusalem to Haifa

In the flurry of events that is our semester in Israel, we were afforded a few days to spend however we choose. Kristin and I decided to take a small day trip to Haifa.

If Israel is analogous to California, while Tel Aviv is LA, Haifa is San Diego. it is a mellow port town, light on history and fame.
however, it does have one unique place of Interest. The Baha'i World Center.

Baha'i is an extremely young (about 150 years old) world religion. Somewhere between New Age Spirituality and Secular Progressivism, Baha'i has three core beliefs: 1) There is only one God, and all religions worship Him, regardless of the name. 2) There is only one religion, and all diverse religions are simply facets of  this one universal  religion. and 3) There is only one Humanity, and all peoples are part of one family that must strive toward unity.

The Baha'i centre is peculiar, in that its architecture and style are done deliberately without religious significance, save for a few minor symbolisms (like the number of terraces)

We missed the English tour, so we ended up taking a Hebrew one. thankfully, between myself and Kristin (who has studied Baha'i briefly concerning their local "self-realization centre"), we were able to make insightful observations. In particular, Kristin noted that all of the offered seating along the gardens were within close proximity to various aromic plants, meant to aid in meditation.

Before we were even able to get to the Baha'i Gardens, though, we roamed about the city, pleasantly removed from any strict schedule. truthfully, i believe my favourite part of the day was walking slowly, without aim, without any mind for the clock or its hands.

We found a lovely little restaurant i had pegged earlier, decorated in maroons and deep browns, wooden benches and arab throw pillows, weahthered ambiant musical instruments, and old family photos. as we admired a portrait of a woman in her wedding dress, a man behind a book shelf, tucked away in the kitchen, called out "that's my mother!"
At first i had desired to spring for the expensive Lamb Ribs, only to find them out of stock (it was a quiet off-day, part of the charm of the trip), yet we ended up splitting a sampler plate of arabic meat pastries.

a local park called the "sculpture garden" was our last stop before we caught our bus.
it was a lovely and relaxing time.

Our Bus situation throughout the day was poorly organized; not for lack of care, but for lack of helpful employees. we were directed onto the wrong bus to Haifa. Thankfully, it only was a half hour longer ride than our original course. And on our return, we ended up in the most chaotic (outdoor) terminal we've ever seen. we stopped by the only windowed booth with public employees we could find, who laughed at us while drinking Heineken beers. by God's grace, they at least gave us a bus number (there was no English help on the schedule or how to identify which bus took us where). We walked, feelings a little hopeless, expecting to miss our bus home. we said a quick prayer, that if God wanted us home he'd need to let us find this bus. lo and behold, we had scarcely said "amen," that the correct number caught our eye, just as it was boarding and about to leave.

From Thoughts to Truth.

Time passes by quickly. Days become blurs and is punctuated by hours of sleeping that feel more like naps. It seems that the only refreshment available come with the sip of a Chai Tea Latte or a walk during the first hours of the morning.

Yet, God is good.
Though our time seems as if it flies over our heads, God continues to purge Matt and I’s hearts. We continue to learn what it means to walk in the Spirit, to be a representative of Christ and each other, and are being taught by the Holy Spirit personal lessons for our own reflections.

Our days have been compiled with vulnerable moments, travel days, and a sifting of our hearts. We went to Tel Aviv's beautiful beaches, where we took a dip in the warm Mediterranean, and where the water was calm as the sun shone brightly. The sand was softer than anything we've known, and the experience of pure beauty.

 

Towards sunset, we stopped to read the account of Peter getting the vision from God that told him that he, as a Jew, was able to have meet. We just happened to be in the same town it occurred. 

On Yom Kippur we hiked from our hotel to the Mount of Olives at 4 in the morning. There we did class, worship, and saw the sun rise.

Though we do miss home and love every person that's supported us, we apologize that we haven't updated more often. We have an extremely busy schedule coming up. This week we will be visiting a couple different cities, there will be a boys and girls night, and then we will be doing archaeological excavations at what is believed to be John the Baptist's home and Solomon's temple. After that we will be traveling, and we do not know another day that will be free.

Jerusalem is truly a place that is a Refiner's Fire. God is teaching us vital lessons and exposing our hearts; He calls us to obey as He purges, and we must take it all stride by stride, hand in hand. Please pray for us. Often our hearts are heavy, but our burden is light. We long to glorify God, and not think of ourselves or of men. May we gain eternal eyes and the right heart. We want the Consuming Fire to burn us until we perfectly reflect our Maker. We pray for the present, and we pray for the future. 

Great is His faithfulness.

May this Consuming Fire in Jerusalem refine my heart to produce pure gold. May that gold be the substance that ties my heart to Matt’s, and may we only be dependent on a connection that is purely from God. Prayerfully, I want to see him as a ministry in which I give all efforts to- not because I believe that he deserves it or I am obligated, but because God has called me to love. God has called me to love without fear, to love with myself abandoned, with my thoughts not even encircling my own self. God has called me to live, to live a life that has unrestrained freedom because it stems from an unfathomable Source of Love. God has called me to a life that has no boundaries. No walls, no barriers, no fears, and no restrictions. I am to be flexible in circumstances, and pliable in heart. And may the Truth that I know and Truth that has given me opportunity to live in such pure and undefiled religion- may these Truths teach me to love; a love that is both firm and free. 

From Yom Kippur to Succot

So so very much to say,

certainly too much to articulate at a single point.

We here in Jerusalem are certainly blessed.

We here in Jerusalem are certainly tried and tested.

and the two are not mutually exclusive.

If this city's namesake really does mean Peace,

then it surely fits.

Not that the city is peaceful, but rather, that the peace of God, surpassing understanding, is that much more necessary.

Necessary to maintain a joyful disposition.

Necessary to see through the fog of disguise, to see the blessing beyond.

My test has been to set aside my preconceptions of what is best.

If i ask God for a fish, and He gives me a piece of bread, am i to argue?

of course not.

i trust the omni- benevolence and sovereignty of God.

I trust His transcendent wisdom.

22 people all with the same schedule, all with unique and individual walks with the same Saviour God.

It is beautiful.

We were blessed the other day to take a trip to the Jerusalem Holocaust Memorial and Museum (name?).

I had previously been to the Holocaust Museum in New York, giving me a certain frame of reference.

We were there, without rest, for ~4 hours, and still were not exhaustive with the available material.

One facet emphasized by our guide before we began, was the distinction in perspective this museum takes when contrasted with the others around the world. He said that most often the history is taken from the viewpoints of the Nazis: that their own history and brutality is told through a cold lens of objectivity.

However, this Museum focuses rather on the perspective of the victims.

While exhibits detailing the torture and mistreatment of the Jews are present, they are precluded by half a museum dedicated to testimony, personal artifacts, etc.

In essence, I concluded that while other museums focused on the inhumanity of the Holocaust,

This museum rather focused on the humanity of the Holocaust's victims.

It was very powerful.

In fact, the Israeli government requires all foreign dignitaries to take a trip to it, before beginning their other business. Evidently, Chondolisa Rice was turned away because she refused to go through the exhibit.

Just a short time ago, Yom Kippur was celebrated here. and today is Succot, the feast of Tabernacles. The feasts are very interesting, and are worthy of their own posts (perhaps sometime in the future).

Suffice it to say, we as 3 month fixtures get to see the waves of religious observers: orthodox Jews in peculiar hats, Loud and obnoxious Pentecostals from the American Mid West, Catholic and Eastern Orthodox Priests and Nuns, Chinese Christians pilgriming to Israel to preach the Gospel back to its source; even most obscure "Christians" who dress as Jesus and wander around like vagrant Hippies.

In other news, Kristin and I do our best to involve ourselves with our peers, staying a social couple that doesn't distant ourselves. we have been blessed with the encouragement of others about our relationship; we have been graced with the respect, appreciation, and support of those here.

Yet we still try to find time regularly to meet and convene with one another, to stay on the same page, and enjoy one another's company.

Through it all, Kristin and I count ourselves blessed, and prayerfully and pensively consider our future; educationally, vocationally, locationally, romantically, etc.

Pray for our time, and our campus, as we seek to find and learn that which has been prepared for us by God.
- Matthew

From Then to Now.

Last week we drove to Bethlehem and had class in the caves of the Shepherd’s Fields, where the angel appeared to the shepherds.
Twas astounding to imagine seeing it at night, with a thousand clear stars, two thousand years ago. 

 

“And in the same region there were shepherds out in the field, keeping watch over their flock by night. And an angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were filled with fear. And the angel said to them,”Fear not, for behold, I bring you good news of great joy that will be for all the people. For unto you is born this day in the city of David a Savior, who is Chris the Lord. And this will be a sign for you: you will find a baby wrapped in swaddling cloths and lying in a manger. And suddenly there was with the angel a multitude of the heavenly host praising God and saying,
“Glory to God in the highest,
And on earth peace among those with whom he is pleased!”
-Luke 2:8-14