Kabbalah, Part 1

Also spelled Qabalah or Qabbala. It literally means the act of receiving, acceptance.

This is an esoteric method, discipline, & school of thought in Jewish mysticism. It forms the foundation of mystical religious interpretations within Judaism. A traditional Kabbalist is called a Mekubbal (“receiver”).

Jewish Kabbalists originally developed transmissions of the primary texts of Kabbalah within the realm of Jewish tradition. Often using classical Jewish scriptures to explain & demonstrate their mystical teachings.

Kabbalah came out of earlier forms of Jewish mysticism in 12th-13th century Occitania, specifically in Languedoc, among Hakhmei Provence.

Following the movement of Jews from Southern France & Spain, it was found in the Rhineland school of Judah the Pious, al-Andalus, L& was reinterpreted during the Jewish mystical Renaissance in the 16th-century Ottoman Palestine.

The Zohar was authored in the late 13th century, likely by Moses de Leon. Isaac Luria (16th century) is considered the father of contemporary Kabbalah. Lurianic Kabbalah was popularized in the form of Hasidic Judaism from the 18th century onwards.

The primary texts of the major lineage in medieval Jewish tradition are the Bahir, Zohar, Pardes Rimonim, & Et Chayim (‘Ein Sof’). The early Hekhalot literature is recognized as ancestral to the sensibilities of this later flowering of the Kabbalah, & more especially, the Sefer Yetzirah is acknowledged as the forerunner from which many of these books draw their formal inspiration.

The Sefer Yetzirah is a brief document of only a few pages, written many centuries before the high & late medieval works (sometime between 200-600 CE), detailing an alphanumeric vision of cosmology & may be understood as a kind of prelude to the major phase of Kabbalah.

The history of Jewish mysticism encompasses various forms of esoteric & spiritual practices aimed at understanding the divine & the hidden aspects of existence. This mystical tradition has evolved greatly over millennia, influencing & being influenced by different historical, cultural, & religious contexts.

Among the most prominent forms of Jewish mysticism is Kabbalah, which developed in the 12th century & has since become a central component of Jewish mystical thought. Other notable early forms include prophetic & apocalyptic mysticism, which are evident in biblical & post-biblical texts.

The roots of Jewish mysticism can be traced back to the biblical era, with prophetic figures such as Elijah & Ezekiel experiencing divine visions & encounters. This tradition continued into the apocalyptic period, where texts like 1 Enoch & the Book of Daniel introduced complex angelology & eschatological themes.

The Hekhalot & Merkabah literature, dating from the 2nd century to the early medieval period, further developed these mystical themes. This focuses on visionary ascents to the heavenly palaces & the divine chariot. Hekhalot literature (from the Hebrew word for “Palaces”) relates to visions of entering Heaven alive.

Merkabah (or Merkavah) mysticism is a school of Jewish mysticism, centered on visions such as those found in Ezekiel 1, or in the hekhalot literature, concerning stories of ascents to the heavenly palaces & the Throne of God.

According to the Zohar, Torah study can proceed along 4 levels of interpretation (exegesis). These 4 levels are called pardes from their initial letters (PRDs, “orchard”):

• Peshat (“simple”): The direct interpretations of meaning.
• Remez (“hints”): The allegoric meanings (through allusion).
• Derash (from the Hebrew darash, “inquire” or “seek): Midrashic (rabbinic) meanings, often with imaginative comparisons with similar words or verses.
• Sod (“secret” or “mystery”): The inner, esoteric (metaphysical) meanings, expressed in kabbalah.

Kabbalah is considered by its followers as a necessary part of the study of the Torah. The study of the Torah (the Tanakh & rabbinic literature) is an inherent duty of observant Jews.

There are 3 different types of Kabbalah: Lurianic Kabbalah, Meditative-Ecstatic Kabbalah, & Practical Kabbalah. These 3 types can be distinguished by their basic intent with respect to God:

• The Theosohical/Theosophical-Theurgic tradition of Theoretical Kabbalah (the main focus of the Zohar & Luria) seeks to understand & describe the divine realm using the imaginative & mythic symbols of human psychological experience. Its theosophy also implies the innate, centrally important theurgic influence of human conduct on redeeming or damaging the spiritual realms, as man is a divine microcosm. The purpose of traditional theosophical kabbalah was to give the whole of normative Jewish religious practices this mystical metaphysical meaning.
• The Meditative tradition of Ecstatic Kabbalah strives to achieve a mystical union with God, or nullification of the meditator in God’s Active intellect. Abraham Abulafia’s “Prophetic Kabbalah” was the supreme example of this. Though marginal in Kabbalistic development. His alternative to the program of theosophical Kabbalah. Abulafian meditation built upon the philosophy of Maimonides, whose followers remained a rationalist threat to theosophical Kabbalists.
• The Magico-Talismanic tradition of Practical Kabbalah endeavours to alter both the Divine realms & the World using practical methods. While theosophical interpretations of worship see its redemptive role as harmonizing heavenly forces, Practical Kabbalah properly involved Practial Kabbalah properly involved white-magical acts, & was censored by Kabbalists for only those completely pure of intent, as it relates to lower realms where purity & impurity are mixed. Consequently, it formed a separate minor tradition shunned from Kabbalah. Practical Kabbalah was prohibited by the Arizal until the Temple is rebuilt & the required state of ritual purity is attainable.

According to Kabbalistic belief, early kabbalistic knowledge was imparted orally by the Patriarchs, prophets, & sages. Eventually, to be “interwoven” into Jewish religious writings & culture. According to this view, early kabbalah was, around the 10th century BCE, an open knowledge practiced by over a million people in ancient Israel.

Foreign conquests drove the Jewish spiritual leadership of the time (the Sanhedrin) to hide the knowledge & make it secret, fearing that it might be misused if it fell into the wrong hands.

From the Renaissance onward, Jewish Kabbalah texts entered non-Jewish (Gentile) spaces. Where they studied & translated by Christian Hebraists & Hermetic occultists. Christian Hebraists are scholars of Hebrew texts who approach the works from a Christian perspective.

The syncretic traditions of Christian & Hermetic Kabbalah developed independently of Jewish Kabbalah. They read Jewish texts as universalist ancient wisdom preserved from Gnostic traditions of “the olden days.” Both adapted the Jewish concepts freely from their Jewish understanding. This made it possible to merge with multiple other theologies, religious traditions, & magical associations. In the time of the Age of Reason, Christian Kabbalah declined. Hermetic Kabbalah took a much different route, a route that some secretive “societies” went: they went underground.

The technical definition of Kabbalah varies according to sect & the aims of those following it. In its earliest & original usage in ancient Hebrew, it means “reception” or “tradition.” In this context, it tends to refer to any sacred writing written after (or otherwise outside of) the 5 books of the Torah. (This is the 1st 5 books of the Old Testament.)

After the Talmud was written, it refers to the Oral Law. In the much later writings of Eleazar of Worms (circa 1350), it refers to theurgy or the conjuring of demons & angels by the invocation of their secret names.

The nature of the divine prompted kabbalists to envision 2 aspects to God: 1.) God is essence, absolutely transcendent, unknowable, limitless divine simplicity beyond revelation, & 2.) God in manifestation, the revealed persona of God through which He creates, sustains, & relates to humankind.

Kabbalists speak of the 1st as the Ein Sof (“the infinite/endless,” literally “there is no end”). Of the impersonal Ein Sof, nothing can be grasped.

However, the 2nd aspect of divine emanations, accessible to human perception, dynamically interacting throughout spiritual & physical existence, reveals the divine immanently, & is bound up in the life of man. Kabbalists believe that these 2 aspects aren’t contradictory but complement 1 another, emanations mystically revealing the concealed mystery from within the Godhead.

As a term describing the Infinite Godhead beyond Creation, Kabbalists viewed the Ein Sof itself as too sublime to be referred to directly in the Torah. It’s not a Holy Name in Judaism. No name could contain a revelation of the Ein Sof.

The structure of emanations has been described in various ways: Sephirot (divine attributes) & Partzufim (divine “faces”), Ohr (spiritual light & flow), Names of God & supernal Torah, Olamot (spiritual worlds), a Divine Tree & Archetypal Man, Angelic Chariot & Palaces, male & female, enclothed layers of reality, inwardly channels (“limbs” of the King) & the divine Souls of Man.

These symbols are used to describe various levels & aspects of Divine manifestation, from the Pnimi (inner) dimensions to the Hitzoni (outer). It’s solely in relation to the emanations, certainly not the Ein Sof Ground of all Being, that Kabbalah uses anthropomorphic symbolism to relate psychologically to divinity.

The Sephirot/Sefirot/Sefirah are the 10 emanations & attributes of God with which He continually sustains the existence of the universe. These emanations are viewed as parts of God’s divine nature, which reveal themselves in different ways.

The Zohar & other Kabbalistic texts elaborate on the emergence of the sephirot from a state of concealed potential in the Ein Sof until their manifestation in the mundane world. In particular, Moses ben Jacob Cordovero (known as “the Ramak”) describes how God emanated the myriad details of finite reality out of the absolute unity of Divine Light via the 10 sephirot, or vessels.

According to Lurianic cosmology, the sephirot correspond to various levels of creation. 10 sephirot are in each of the 4 Worlds. 4 Worlds within each of the larger 4 Worlds, each containing 10 sephirot, which themselves contain 10 sephirot, which themselves contain 10 sephirot, to an infinite number of possibilities.

They emanated from the Creator for the purpose of creating the universe. The sephirot are considered revelations of the Creator’s will (ratzon), & they shouldn’t be understood as 10 different “gods” but through the Emanations. It’s not God who changes but the ability to perceive God that changes.

Divine creation through the 10 Sephirot is an ethical process. They represent the different aspects of Morality. Loving-Kindness is a possible moral justification found in Chessed, & Gevurah is the Moral Justification of justice, & both are mediated by Mercy, which is Rachamim.

However, these pillars of morality become immoral when taken to extremes. When Loving-Kindness becomes extreme, it can lead to sexual depravity & a lack of Justice to the wicked. When Justice becomes extreme, it can lead to torture & the Cain-ing of innocents & unfair punishment.

The tzadikim or “righteous” ascend these ethical qualities of the 10 sephirot through righteous action. If there were no tzadikim, the blessings of God would become completely hidden, & Creation would cease to exist.

While real human actions are the “Foundation” (Yesod) of this universe (Malkuth), they must be accompanied by the conscious intention of compassion. Compassionate actions are often impossible without faith (Emunah), meaning trusting that God seems hidden.

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Immaculate Conception

This is the doctrine that the Virgin Mary was/is free from original sin from the moment of her conception. It’s 1 of the 4 Marian dogmas of the Catholic Church. The feast day of the Immaculate Conception is December 8.

It wasn’t defined as a dogma until 1854, by Pope Pius IX in the papal bull Ineffabilis Deus. While the Immaculate Conception asserts Mary’s freedom from original sin, the Council of Trent (1545-1563) had previously affirmed her freedom from personal sin non-dogmatically.

Many Protestant churches reject this doctrine as unscriptural. Some Anglicans accept this as a pious devotion. The teaching of the Immaculate Conception among Oriental Orthodoxy varies. The Eritrean Orthodox Tewahedo Church & the Ethiopian Orthodox Tewahedo Church accept it.

Anne (who eventually becomes a saint), the mom of the Virgin Mary & Jesus’ maternal grandma, shows up for the 1st time in the 2nd-century apocryphal Gospel of James. Anne & her husband Joachim (who also became a saint) were infertile. But God heard their prayers. Mary was then conceived.

Within the Gospel of James, Mary’s conception happens without physical sexual intercourse between Anne & Joachim. This is to demonstrate Mary’s purity. The Eastern Orthodox Church believes that Mary was conceived by her parents like we all were.

Justin Martyr, Irenaeus, & Cyrus of Jerusalem came up with the idea of Mary as the new Eve. While yet immaculate & incorrupt, she wasn’t subject to original sin. Ephraim the Syrian said she was as innocent as Eve before the Fall.

Ambrose asserted Mary’s incorruptibility, attributing her virginity to grace & immunity from sin. Severus, the Bishop of Antioch, agreed to affirm Mary’s purity & immaculateness. John of Damascus extended the supernatural influence of God to Mary’s parents. This suggests they were purified by the Holy Spirit during her generation. According to John of Damascus, even the material of Mary’s origin was deemed pure & holy.

By the 4th century, the idea of Mary being free from sin was more widespread. But her being free from original sin, passed down from the OGs Adam & Eve, raised questions. The question became more acute when the feast of Mary’s conception brought the objection that, as adult spicy time is sinful, & to celebrate Mary’s conception was to celebrate a sinful act. (Let’s get 1 thing straight: God doesn’t make married adult spicy time between 2 consenting MARRIED adults a sin! He (God) in fact encourages a healthy marital sex life. “Be fruitful & multiply,” ring any bells! And how exactly do we multiply? This is the conclusion of our TED talk.)

The feast of Mary’s conception came from the Eastern Church in the 7th century. It reached England in the 11th century. From there, it spread out to Europe. It was given official approval in 1477 & extended to the whole church in 1693. The word “immaculate” wasn’t used until 1854.

This doctrine caused a “civil war” between the Franciscans & the Dominicans during the Middle Ages. The Franciscan “Scotists” were in favor & the Dominican “Thomists” against it.

The English ecclesiastic & scholar Eadmer (circa 1060-circa 1126) reasoned that Mary might have been conceived without original sin because of God’s omnipotence. It was also appropriate for her role as Mother of God. Potuit, decuit, fecit: “it was possible, it was fitting, therefore it was done.”

Others, like St. Bernard of Clairvaux (of the St. Bernard dog breed fame, 1090-1153) & Thomas Aquinas (1225-1274) objected because if Mary were free of original sin at her superfluous conception. Then she would have no need of redemption. Thus making Christ’s saving redemption unneeded.

In 1439, the Council of Basel, in schism with Pope Eugene IV (who lived at the Council of Florence), declared the Immaculate Conception a “pious opinion” consistent with faith & Scripture. The Council of Trent made no explicit declaration on the topic. But did exempt her from the universality of original sin.

They also affirmed that she remained free from all stains of sin during her life, even the venial ones. By 1571, the revised Roman Breviary set out an elaborate celebration of the Feast of the Immaculate Conception on December 8.

Some devotees go so far as to hold that Anne had conceived Mary just by kissing her husband. They also believe that (St.) Anne’s dad & grandma had likewise been conceived without spicy adult time. However, (St.) Bridget of Sweden (circa 1303-1373) told how Mary herself had revealed to her that Anne & Joachim conceived their daughter through a spicy adult time, which was sinless because it was pure & free of sexual lust.

In the 16th & 17th centuries, Spain exploded with Immaculatist devotion. This led the Habsburg monarchs to demand the Holy See elevate this belief to the status of dogma.

In France in 1830, Catherine Laboure (May 2, 1806-December 31, 1876) saw a vision of Mary standing on a globe while a voice commanded her to have a medal made in imitation of what she saw. The medal said, “O Mary, conceived without sin, pray for us who have recourse to thee,” which was a confirmation from Mary herself that she was conceived without sin. Laboure’s vision marked the beginning of a great 19th-century Marian revival.

In 1849, Pope Pius IX issued the encyclical Ubi primum, soliciting the bishops of the church for their views on whether the doctrine should be defined as dogma. 90% of those who responded were supportive. Although the Archbishop of Paris, Marie-Dominique-Auguste Sibour, warned that the Immaculate Conception “could be proved neither from the Scriptures nor from tradition.”

In 1854, the Immaculate Conception dogma was proclaimed with the bull Ineffabilis Deus. Ineffabilis Deus found the Immaculate Conception in the Ark of Salvation (Noah’s Ark), Jacob’s Ladder, the Burning Bush at Sinai, the Enclosed Garden from the Song of Song/Song of Solomon, & many more passages.

The pope’s advisors singled out 2 Bible passages: Genesis 3:15 – “I’ll put enmity between you & the woman.” This is a prophecy which reached fulfillment in the figure of the Woman in Revelation, crowned with stars & trampling the Dragon underfoot. Luke 1:28 – Specifically the phrase “full of grace” by which Gabriel greeted Mary was another reference to her Immaculate Conception: “she was never subject to the curse & was, together with her Son, the only partaker of perpetual benediction.”

Four years after the proclamation of the dogma, in 1858, the young Bernadette Soubirous (of the Lourdes grotto fame) said that Mary appeared to her at Lourdes in southern France, to announce that she was the Immaculate Conception. The Catholic Church later endorsed the apparition as authentic. There are other “approved” Marian apparitions in which Mary identified herself as the Immaculate Conception. For example, Our Lady of Gietrzwald in 1877, Poland.

The feast day of the Immaculate Conception is December 8. The Roman Missal (which contains texts & rubrics (a set of rules)) & the Roman Rite Liturgy of the Hours (a set of Catholic prayers) include references to Mary’s Immaculate Conception in the feast of the Immaculate Conception.

Its celebration seems to have begun in the Eastern church in the 7th century & may have spread to Ireland by the 8th century. The earliest well-attested record in the Western Church is from England early in the 11th century. It was suppressed there after the Norman Conquest (1066). The 1st thorough exposition of the doctrine was a response to this suppression. It continued to spread through the 15th century despite accusations of heresy from the Thomists & strong objections from several prominent theologians.

Beginning around 1140, St. Bernard of Clairvaux (Yes, like the dog breed. That’s where the dog breed got its name.), a Cistercian monk (This is a religious order of monks & nuns that branched off from the Benedictines.), wrote to Lyons Cathedral to express his surprise & dissatisfaction that it had recently begun to be observed there.

But in 1477, Pope Lixtus IV, who was a devoted Immaculist, put it on the Roman calendar via the papal bull called Cum praexcelsa. In 1481 & 1483, Pope Sixtus IV published 2 more bulls which prohibited anyone from preaching or teaching against the Immaculate Conception, or for either side to accuse the other of heresy, under threats of excommunication.

Pope Pius V kept the Feast on the Tridentine calendar. But suppressed the word “Immaculate.” Pope Gregory XV, in 1622, prohibited any public or private assertion that Mary was conceived in sin. In 1624, Pope Urban VIII allowed the Franciscans to establish a military order dedicated to the Virgin of the Immaculate Conception.

The Ethiopian Orthodox Tewahedo & Eritrean Orthodox Tewahed Churches believe in the Immaculate Conception of the Theotokos. The Ethiopian Orthodox Tewahedo Church celebrates the Feast of the Immaculate Conception on August 13 (Nehasie 7).

Eastern Orthodoxy does not exempt Mary from original sin. But they do affirm Mary’s purity & preservation from personal sin.

In the mid-1800s, some Catholics who were unable to accept the doctrine of papal infallibility left the Roman Church & formed the Old Catholic Church. They reject the Immaculate Conception.

Protestants overwhelmingly condemned the announcement of Ineffabilis Deus. Protestants teach that Mary was a sinner, saved through grace, like everyone else.

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The Perpetual Virginity of Mary

This is a Christian doctrine that Jesus’ mom, Mary, was a virgin before, during, & after Jesus’ birth.

In Western Christianity, Catholics, many Anglicans, some Lutherans, Reformed, & other Protestant sects believe in this doctrine. It’s 1 of the 4 Marian dogmas of the Catholic Church. In Eastern Christianity, the Oriental Orthodox Churches & the Church of the East both follow this doctrine. Eastern Orthodox churches recognize Mary as Aeiparthenos, meaning “ever-virgin.”

The surviving written tradition of the perpetual virginity of Mary 1st appears in a 2nd century text called the Protoevangelium of James. The Second Council of Constantinople in 533 gave her the title of “Aeiparthenos.”

At the Lateran Synod of 649, Pope Martin I emphasized the 3-fold character of the perpetual virginity, before, during, & after the birth of Jesus.

The Lutheran Smalcald Articles (1537) & the Reformed Second Helvetic Confession (1562) codified the doctrine of perpetual virginity of Mary as well.

The doctrine of Mary’s perpetual virginity has been challenged on the basis that the New Testament doesn’t say that Joseph had adult spicy adult time with Mary until AFTER the birth of Jesus. It mentions that Jesus had brothers (adolphoi).
The brothers (& sisters for that matter) are the basis for contention because they may have been:

• Sons of Mary & Joseph, born AFTER Jesus (making Jesus the 1st born son, which is a HUGE deal in that time period).
• The sons of Joseph from a previous marriage. Joseph was married before Mary came into the picture, but it’s theorized that Joseph’s 1st wife passed away. Thus making way for Mary to be these kids’ stepmom. Jesus would be Mary’s 1st born son.
• The sons of another woman named Mary in Mark 15:40, whose been identified as the wife of Clopas & the sister of the Virgin Mary, or a sister-in-law to Joseph.

The infancy narratives in Matthew & Luke show Mary as a virgin at the time she conceives Jesus. A conception that doesn’t involve sexual relations with a man. But this fact by itself doesn’t require the further claims that she remained a virgin in childbirth or afterward.

Only in later doctrinal reflection do Christians explicitly describe Mary as a virgin before, during, & after Jesus’ birth. The Protevangelium of James provides the earliest surviving text that clearly supports this view.

The Gospel of James states that Mary remained a lifelong virgin. Because Joseph was an old man who married her without physical desire (Sure guys, sure.). The brothers of Jesus mentioned in the canonical Gospels are explained, again, as Joseph’s sons from a previous marriage.

The Second Apocalypse of James portrays James (James the Just or James, brother of Jesus) as the canonical bio brother of Jesus. Not as a kid of Joseph’s. But of a certain “Theudas,” who was a relative of Jesus.

The 8th book of the Christian Sibylline Oracles (circa late 2nd or early 3rd centuries) describes Mary as “always virgin” & that she received God in her “intact bosom.” (Umm…not to be disrespectful but did we miss that day in human biology class?)

The Ebionites denied the virgin birth & Mary perpetual virginity.

The Protestant Reformation saw a rejection of the special moral status of lifelong celibacy. As a result, marriage & parenthood were praised. Mary & Joseph were seen as a normal married couple.

Mary’s perpetual virginity was upheld by Martin Luther (who named her “ever-virgin” in the Smalcald Articles, a Lutheran confession of faith written in 1537), Huldrych Zwingli, John Wycliffe, & later Protestant leaders, including John Wesley (co-founder of Methodism).

In Evangelical Lutheranism, the Formula of Concord upholds the perpetual virginity of Mary. This is in addition to the Smalcald Articles.

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Irenaeus

Irenaeus of Lyons (circa 130-202 AD) is 1 of the most important theologians of the 2nd century. He’s often called the “Father of Catholic Theology.” He served as a crucial bridge between the era of the Apostles & the developed institutional Church of the later Roman Empire.

He was born in Smyrna (modern-day Turkey). He was a student of Polycarp, who was himself a disciple of John the Apostle. This connection to an actual eyewitness of Jesus gave Irenaeus a unique statue. In an era where secret teachings were being whispered in various sects, Irenaeus could claim a direct, public, & verifiable line of “transmission” back to the source.

Around 177 AD, he traveled to Lugdunum (Lyons, in modern-day France) to serve as a priest. Eventually, he became the bishop after his predecessor, Pothinus, was martyred.

Irenaeus’ legacy is defined by his battle against Gnosticism. Gnosticism is a diverse movement that threatened to dismantle early Christianity. Generally, Gnostics believed:

• The material world was evil, created by a lesser, bumbling deity (Demiurge).
• Salvation came through secret, esoteric knowledge (gnosis).
• Jesus didn’t have a physical body (Docetism), as matter was inherently corrupt.

Irenaeus saw this as a total rejection of the Hebrew scriptures & the reality of the Incarnation. To counter this, he wrote his 5-volume masterpiece, “Against Heresies” (Adversus Haereses). Irenaeus’ theology’s centerpiece is the concept of Recapitulation. He argued that Jesus “summed up” all of humanity in Himself.

Just as the 1st Adam failed at the Tree of Knowledge, Jesus (the “new Adam”) succeeded on the tree of the Cross. Irenaeus taught that Jesus went through every stage of mortal human life (infancy, youth, & adulthood) to “sanctify” & “undo” the corruption introduced at each stage of the Fall.

Before Irenaeus’ time, there wasn’t the New Testament as we know it today. Different groups/sects used different, & various, gospels. This is where we get the infamous banned books of the Bible. Irenaeus was the 1st major figure to argue for the Four-Fold Gospel.

He insisted that there could be no more, & no fewer, than 4 Gospels (Matthew, Mark, Luke, & John), using a poetic justification: just as there are 4 zones of the world (or 4 corners) & 4 principal winds, the Church had to have 4 “pillars” of the Gospel. By doing this, he helped stabilize the core of the Christian Bible.

To fight the Gnostic claim of secret traditions, Irenaeus proposed 2 tests of “Truth”:

• The Rule of Faith:
  • A summary of essential beliefs (a forerunner of the Apostles’ Creed) that all true churches held in common.
• Apostolic Succession:
  • Irenaeus argued that if Jesus had secret knowledge, he would’ve given it to the bishops he appointed.

Irenaeus’ most profound contribution to theology is the concept of Recapitulation (anakephalaiosis). Using the math of his day, he sought to “sum up” the entire human experience through Christ.

To counter his Gnostic opponents, Irenaeus significantly develops Paul’s presentation of Christ as the Last Adam. Irenaeus’ presentation of Christ as the New Adam is based on Paul’s Christ-Adam parallel in Romans 5:12-21.

But also dervies significantly from the Johannine presentation of Adam-Christ typology. Irenaeus uses this parallel to demonstrate that Christ truly took human flesh. Irenaeus considered it important to emphasize this point because he understands the failure to recognize Christ’s full humanity links the various strains of Gnosticism together, as seen in his statement that “according to the opinion of no one of the heretics was the Word of God made flesh.”

Irenaeus believes that unless the Word became flesh, humans weren’t fully redeemed. He explains that by becoming man, Christ restored humanity to bring in the image & likeness of God, which they’d lost in the Fall of Man.

Just as Adam was the original head of humanity through whom all sinned, Christ is the new head of humanity who fulfills Adam’s role in the Economy of Salvation. The Economy of Salvation (a.k.a. Divine Economy) is that part of divine revelation in the Roman Catholic tradition that deals with God’s creation & management of the world, particularly his plan of salvation accomplished through the Church. Irenaeus calls this process of restoring humanity: Recapitulation.

Irenaeus emphasizes the importance of Christ’s reversal of Adam’s actions. Through His obedience, Christ undoes Adam’s disobedience. Irenaeus presents the Passion as the climax of Christ’s obedience, emphasizing how this obedience on the tree of the Cross undoes the disobedience that occurred through a tree.

Irenaeus’ interpretation of Paul’s discussion of Christ as the New Adam is significant because it helped develop the recapitulation theory of atonement.

Irenaeus took part in the Quartodeciman Controversy. When Victor I of Rome tried to force a universal practice of fasting until Easter to supersede the Jewish practice & prevent Christians from partaking of the Passover, Polycrates who led the Churches of Anatolia continued to hold old traditions of the paschal feast. For this reason Victor I wanted to excommunicate Polycrates & his supporters. But this was a step too far for Irenaeus & other bishops.

Tradition holds that he was martyred around 202 AD during the persecution of Emperor Septimius Severus. Thought historical records of his death are sparse compared to his writings.

In 2022, Pope Francis officially declared him a “Doctor of Unity” (Doctor Unitatis), acknowledging his role in bridging the Eastern & Western theological traditions.

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Docetism

This term comes from the Greek word: dokein (“to seem,” “to appear”). This is the doctrine that Jesus wasn’t a human being of flesh & blood. But Jesus was a pure spirit who only appeared to be human, that his human form was an illusion. If God is perfected Spirit, He couldn’t possibly “unite” with matter. Therefore, Jesus’ body was a sort of divine hologram.

The word Doketai (“Illusionists”) referring to early groups who denied Jesus’ humanity, first occurred in a letter by Bishop Serapion of Antioch (197-203). It appears to have arisen over theological contentions concerning the meaning, figurative or literal, of a sentence from the beginning of John’s Gospel: “the Word was made Flesh.”

Docetism was unequivocally rejected at the First Council of Nicaea in 325. This doctrine is heretical by the Catholic Church, Eastern Orthodox Church, Coptic Orthodox Church of Alexandria, Armenian Apostolic Church, Ethiopian Orthodox Tewahedo Church, & Anglican Communion & many Protestant denominations such as Calvinist (Reformed Christians), Reformed Baptists, Waldensians, & all Trinitarian Christians.

There are 2 varieties of Docetism. In 1 version, called Marcionism, Jesus was so divine that couldn’t have been human. Since God lacked a material body, which couldn’t physically suffer. Jesus only appeared to be a flesh & blood man. His body was a phantasm.

Marcion of Sinope is perhaps the most famous figure associated with Docetic teachings. He was a wealthy shipowner who moved to Rome around 140 CE. Marcion was obsessed with the contrast between the “wrathful” God of the Old Testament & the “loving” Father of Jesus.

Marcion argued that Jesus was a completely new entity who descended directly from Heaven to Capernaum in 29 CE. He didn’t have a birth, childhood, or biological body. Marcion was the 1st to try & create a “closed” New Testament canon. This forced mainstream Christianity to define its own scriptures.

The other group who were accused of Docetism held that Jesus was a man in the flesh. But Christ was a separate entity who entered Jesus’ body in the form of a dove at His baptism, empowered him to perform miracles, & abandoned Him upon His death on the cross.

Ignatius of Antioch, writing in the early 2nd century while on his way to be executed in Rome, he was the main “anti-Docetist.” He realized that if Jesus didn’t have a real body, His death & resurrection were meaningless.

Ignatius argued that if Jesus’ suffering was a fake, then the suffering of Christian martyrs was also a waste of time. He insisted on the physical reality of the Eucharist, calling it the “medicine of immortality” because it represented real flesh.

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Marcion of Sinope

Marcion of Sinope was born in Sinope (a port city in Pontus, modern-day Turkey). He passed away in circa 160 CE. He was a theologian in early Christianity.

Marcion preached that God had sent Jesus, who was distinct from the “vengeful” God (Demiurge) who had created the world. He considered himself a follower for Paul the Apostle. Marcion believed that Paul was the only true apostle of Jesus. His doctrine is/was called Marcionism. Marcion published the earliest record of a canon of New Testament books.

Early Church writers such as Justin Martyr, Irenaeus, & Tertullian denounced Marcion as a heretic or antichrist. Marcion was excommunicated by the Church of Rome around 144. He published his own canon of Christian sacred scriptures, which contained 10 Pauline epistles (including the Epistle to the Laodiceans, while excluding the Pastoral epistles) & the Gospel of Marcion which historically is claimed to be an edited version of the Gospel of Luke.

This made Marcionism a catalyst in the process of the development of the New Testament canon by forcing the proto-orthodox Church to respond to his canon.

In the late 130s or early 140 CE, Marcion arrived in Rome, joined the Roman church, & donated 200,000 sesterces. This is equal to millions in today’s money. Sesterces are/was an ancient Roman coin, made from silver or brass. He was influential for several years until his “radical” teachings became harder to ignore.

In 144 CE, the Roman elders did something almost unheard of. They gave Marcion his money back! Then Marcion was promptly excommunicated.

Marcion was undeterred by his excommunication. He just switched tactics. He used his shipping routes (he was a mariner & ship-master by trade) to start Marcionite churches all along the Mediterranean. By the end of the 2nd century, the Church Father Tertullian complained that Marcion’s “heretical swarms” were everywhere.

After Marcion’s death, his churches retained their following & survived Christian controversy & imperial disapproval for several centuries.

To Marcion, the God of the Old Testament isn’t the same as the New Testament. He proposed a dualism:

• The Creator (The Demiurge):
  • The God of the Hebrew Bible. He’s just. But harsh, legalistic, & focused on “an eye for an eye.” He created this flawed, material world & is the God of the Jews.
• The Heavenly Father:
  • A previously “Unknown God” of pure mercy & love. This God had no prior connection to humanity until He sent Jesus to save us from the Creator.

The Docetic Connection: Because Marcion believed the Creator made the physical world (flesh), he believed flash was inherently “dirty.” So, the “Good God” would never take on REAL flesh. In Marcion’s view, Jesus came down directly from Heaven to earth as a fully formed grown-up adult man. Jesus skipped birth (no Nativity), childhood (no 12 year old Jesus in the Temple), & biology entirely.

Marcion studied the Hebrew Bible (with some other writings circulating in the nascent Church), which led him to conclude that the teachings of Jesus weren’t compatible with the actions of Yahweh (the God of the Hebrew Bible).

Marcion developed a ditheistic system of belief around 144. The idea of 2 gods – a higher transcendent 1 & a lower world-creator & ruler – allowed Marcion to reconcile his perceived contradictions between Christian Covenant theology & the gospel proclaimed by the New Testament.

So Marcion created/came up with the first-ever “closed” list of Christian books, (which he edited to remove any “pro-Jewish” or “pro-material” sentiment:

• The Gospel of Marcion:
  • A stripped-down version of Luke. He cut the birth narrative, the genealogy, & any mentions to Jesus fulfilling Old Testament prophecy.
• The Apostolikon:
  • 10 letters of Paul (Galatians, 1 & 2 Corinthians, Romans, Philippians, & Philemon).
• The Antitheses:
  • His own theological treatise explaining why the 2 gods were different.

The Church realized that if they didn’t act, Marcion would codify & define Christianity. This led to 3 major developments:

• The Four Gospel Canon:
  • To counter Marcion’s “One Gospel,” the Church emphasized 4 (Matthew, Mark, Luke, John) to show a diversity of eyewitnesses.
• The Inclusion of the Old Testament:
  • The Church insisted that the God of Abraham is the Father of Jesus.
• The Apostles’ Creed:
  • Lines like “I believe in God, the Father Almighty, Creator of Heaven & Earth” were specifically added to refute Marcion’s claim that the Creator was a lesser, separate deity.

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Polycarp of Smyrna

Polycarp (69-155 AD) was a Christian bishop of Smyrna (modern-day Turkey). According to the Martyrdom of Polycarp, he passed away a martyr, bound & burned at the stake, then stabbed when the fire failed to consume his body. Polycarp is regarded as a saint & Church Father in the Eastern Orthodox Church, Catholic Church, Oriental Orthodox Church, Lutheranism, & Anglicanism.

Irenaeus & Tertullian said that Polycarp had been a disciple of John the Apostle, one of Jesus’ disciples. This is Polycarp’s primary claim to fame. John the Apostle was the 1 who ordained Polycarp as Bishop of Smyrna. Polycarp is regarded as 1 of 3 chief Apostolic Fathers, along with Clement of Rome & Ignatius of Antioch.

In an period before the New Testament was fully formed into its modern version, Polycarp represented the “Living Voice.” If a dispute came around about what Jesus had meant, people went to Polycarp because he’d heard it from people who were actually there.

The only 1 authentic surviving work credited to Polycarp is the: Epistle/Letter of Polycarp to the Philippians. This Epistle/Letter is essentially a “mosaic” of early Christian writings. Polycarp quoted or alluded to almost 1/2 of the New Testament books (including Paul’s letters, 1 Peter, & the Gospels).

As early as the 2nd century, Polycarp was already fighting Docetism. This is the idea that Jesus only seems to have a body. He called, famously, anyone who denied the reality of Christ’s physical suffering “the 1st born of Satan.”

In particular, Irenaeus had heard the account of Polycarp’s discussion with John & with others who had actually seen Jesus. Irenaeus reports that Polycarp was converted to Christianity by the apostles, was consecrated a presbyter, & communicated with many who had seen Jesus.

Smyrna (modern-day Izmir, Turkey) was the center of “Emperor Worship.” In 26 AD, it won the right to build a Temple to the Emperor Tiberius. Smyrna also had a large, & influential, Jewish population. The tense relationship between the synagogue & the emerging Christian “sect,” which would play a role in Polycarp’s eventual arrest.

In his old age, Polycarp traveled to Rome (circa 154 AD) to meet with is fellow Syrian, the Bishop of Rome, Pope Anicetus. They come together to talk through a major secular & religious disagreement: Quartodecimanism.

Polycarp & the Eastern Churches celebrated Easter on the 14th of Nisan (the Jewish Passover), regardless of what day of the week it fell on. Rome, however, insisted it must ALWAYS be a Sunday. The Pope & Polycarp couldn’t find a compromise. This would become a problem in later centuries.

But Polycarp & the Pope stayed respectful, & friendly, towards each other. Pope Anicetus even let Polycarp celebrate the Eucharist in his own church in Rome as a sign of respect.

The Martyrdom of Polycarp is the 1st recorded account of a Christian martyrdom outside the New Testament. During a period of local unrest, the crowd in the Smyrnaean stadium began shouting for Polycarp. Initially, he didn’t flee but retreated to a small farm.

When he was eventually betrayed by a young servant under torture, he welcomed the guards, fed them a meal, & asked for an hour to pray. The Roman Proconsul, Quadratus, didn’t want to actually kill Polycarp. He pleaded with Polycarp to “have respect for our age” & to simply say, “Away with the atheists” (in this case, “the atheists” were the Christians).

Polycarp looked at the pagan crowd in the stadium, pointed at them (the pagans), & said “Away with the atheists!” Also in Martyrdom of Polycarp, Polycarp is reported to say on the day of his death: “Eighty & six years I have served Him, & He has done me no wrong.”

Polycarp was sentenced to death for not burning incense to the Roman Emperor. He was “burned” at the stake but the flames arched around him like a sail, refusing to touch him. Eventually, he was killed with a dagger/spear.

Relics of Polycarp are under the main altar of the church of Sant’Ambrogio della Massima. The right arm of St. Polycarp had been kept at the Monastery of the Dormition of the Theotokos-Saint Polycarp, in Ampelakiotissa near Nafpaktos, Greece, for over 500 years.

It was stolen on March 14, 2013 & was never found. A fragment, however, taken from the arm on a previous occasion, was discovered & returned to the monastery on July 14, 2019.

In the Roman Catholic, Eastern Orthodox, & Greek Catholic Churches, the feast day of St. Polycarp is February 23. In the Coptic Orthodox Church, his feast day is on Amshir 29 (March 8 in the Gregorian Calendar). In the Church of England, he was honored with a Lesser Festival on February 23. In the Lutheran Church, his feast day is on February 23.

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#US #tourist #arrested for smashing #Roman-era #statues at #Israel #Museum.

Museum says #artifacts damaged by 40-year-old visitor date back to #2ndcentury CE; #police say suspect thought #statues ‘go against #Torah’

#Women #Transgender #LGBTQ #LGBTQIA #MiddleEast #Israel #History #Religion #Hate #Bigotry #Violence #EmptyThePews

https://www.timesofisrael.com/us-tourist-arrested-for-smashing-roman-era-statues-at-israel-museum/