Download Great High Priest: The Temple Roots of Christian Liturgy by Margaret Barker PDF
By Margaret Barker
Margaret Barker has been discovering and writing in regards to the Jerusalem temple for over 20 years. a lot of her stories have remained unpublished. right here for the 1st time her paintings at the roots of Christian liturgy has been introduced together.Whereas so much scholarship has focused upon the synagogue, Margaret Barker's paintings at the Jerusalem temple contributes considerably to our figuring out of the that means and significance of many parts of Christian liturgy that have hitherto remained vague. This ebook opens up a brand new box of research.The many topics addressed contain the roots of the Eucharist in numerous temple rituals and choices except Passover, the which means of the holy of holies and the Christian sanctuary, the cosmology of temple and church, the importance of the Veil of the Temple for realizing priesthood and Incarnation, the Holy knowledge and the mummy of God, angels and priesthood, the concept that of solidarity, the excessive priestly culture within the early church and proof that Christianity used to be a wide awake continuation of the temple.All students and scholars whose curiosity encompasses the origins of Christian (and Orthodox) liturgy, the outdated testomony, early Christianity, Jewish Christian family members, Platonism and the origins of Islam will locate this e-book a highly profitable resource of data and new principles.
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XÜ THE GREAT HIGH PRIEST Church's post-Easter interpretation of the crucifixion. 23). W e have no proof that the Johannine Jesus was not drawn from life. 'For John,' wrote Morton Smith, 'Jesus is the incarnation of the pre-existent Logos. 1—13), who saw Satan fall from heaven (when? where? 18). Origen distinguished between the hidden and the ineffable knowledge. 2). This Wisdom concerned the heavenly powers of which Paul wrote in Colossians. 92). Daniélou concluded that Origen's ineffable mysteries were a continuation of the Jewish mysteries and dealt with the same matters.
It is unlikely that prominent figures such as John and Paul are recorded in the N e w Testament as having experienced the ascent if it was totally alien to the teaching ofjesus and the tradition of the churches. IfJesus himself had practised such ascents, what happened to the record of his visionary experiences? If we compare what is recorded in later sources about firstcentury Jewish mystics, that they had an inner group of close disciples but a wider circle of followers, we should expect that the key teachings were revealed only to a favoured group.
The content, though, was not entirely alien, as even the Synoptic Gospels record that the secrets of the kingdom had been revealed to only a few during the Galilean ministry (Mark. 11 and parallels). Might it be, then, that post-resurrection did not necessarily mean post-Easter? Might it mean the teaching given by Jesus after he had been raised up as the great high priest? The experience of 'death' is common to many mystery traditions, the condition of transition to another mode of being. 'The true knowledge', wrote Eliade, 'that which is conveyed by the myths and symbols, is accessible only in the course of, or following upon, the process of spiritual regeneration realised by initiatory death and resurrection .