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Support for a literal interpretation of the Bible?

muffler dragon;1206360; said:
Understood.

From what (little) I have seen on this topic, the Jewish translations and understanding of the text seems to be universal. When this universality came into being, I haven't a clue. However, this link shows Rashi's understanding of the passage. This would go back to the 12th century and/or before.
True, but is also true that the archeological advances of the last century and the discovery of written texts from the region that were unknown to the fine rabinical scholars of the 12th century may add new context to the debate.

I wonder that they were apprised of the use of the term Elohim and related phrases in the Ugaritic texts when the translations were made. I cannot imagine any Rabbi agreeing that any statement in the Torah backed polytheism in any way shape or form.
 
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Gatorubet;1206373; said:
True, but is also true that the archeological advances of the last century and the discovery of written texts from the region that were unknown to the fine rabinical scholars of the 12th century may add new context to the debate.

This may or may not address what you're saying above, but Rabbinic tradition spans millenia not just the time period of said Rabbis. When Rashi comments about things, he is amalgamating a lot of the time from what the Sages before him have shared/thought. Here is a small comment:

A grape grower living in Northern France, Rashi wrote the definitive commentaries on the Babylonian Talmud and the Bible. Rashi pulled together materials from a wide variety of sources, wrote them down in the order of the Talmud and the Bible for easy reference, and wrote them in such clear, concise and plain language that it can be appreciated by beginners and experts alike. Almost every edition of the Talmud printed since the invention of the printing press has included the text of Rashi's commentary side-by-side with the Talmudic text. Many traditional Jews will not study the Bible without a Rashi commentary beside it.

This isn't to say that there aren't items that arise through archeology that wouldn't affect thoughts and such; however, Jewish tradition is organic and has been around a long time.

Gator said:
I wonder that they were apprised of the use of the term Elohim and related phrases in the Ugaritic texts when the translations were made. I cannot imagine any Rabbi agreeing that any statement in the Torah backed polytheism in any way shape or form.

You are correct. No Rabbi would agree that any statement backed polytheism; hence, the reason why I spoke of a perceived universality of Jewish tradition.

I think that I am slightly misunderstanding what you're saying, because I agree with this last paragraph of yours. I may just be too tired to attempt to formulate my thoughts correctly to you. If so, I am sorry.
 
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The following quotes don't seem to fit the Bible if you are a literalist. If the Bible condones slavery, I want no part of it.

If the Bible treats women as unequal, I want no part. Both are difficult to explain away, although I'm sure there is some response.

Ephesians 6:5-9: "Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; Not with eyeservice, as menpleasers; but as the servants of Christ, doing the will of God from the heart; With good will doing service, as to the Lord, and not to men: Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free. And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him."

Colossians 4:1: "Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven."

1 Timothy 6:1-3 "Let as many servants as are under the yoke count their own masters worthy of all honor, that the name of God and his doctrine be not blasphemed. And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort. If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness;"

Corinthians 14:34-35
Let your women keep silent in the churches, for they are not permitted to speak; but they are to be submissive, as the law also says. And if they want to learn something, let them ask their own husbands at home; for it is shameful for women to speak in church.
 
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billmac91;1206582; said:
The following quotes don't seem to fit the Bible if you are a literalist. If the Bible condones slavery, I want no part of it.

If the Bible treats women as unequal, I want no part. Both are difficult to explain away, although I'm sure there is some response.
That's a major problem with the Bible that many Christians seem to gloss over. If one is to use the Bible as a book of moral teachings and as a guideline to live one's life by, then you need to cherry-pick the good parts and ignore a significant part of it. And if parts of the Bible need to be ignored, why does that make it such a revered holy book? Seems to me that the Bible is actually a poor source of moral enlightenment.
 
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Brewtus;1206823; said:
That's a major problem with the Bible that many Christians seem to gloss over. If one is to use the Bible as a book of moral teachings and as a guideline to live one's life by, then you need to cherry-pick the good parts and ignore a significant part of it. And if parts of the Bible need to be ignored, why does that make it such a revered holy book? Seems to me that the Bible is actually a poor source of moral enlightenment.
I guess I don't put much weight into books outside of the Torah, NT, and passages concerning prophecy. To me, the rest is just man being man and writing what will benefit him.

Cherry-picking? I guess if you want to call it that.. I guess I consider my selections based on who is doing the teaching.. and would use that in any sort of reading of moral teachings.

Buckeyeskickbuttocks;1205633; said:
This daily prayer, declares more than simple monotheism. It's not as easy as saying, there is but One true G-d. Instead, it says that that G-d is One... to talk about G-d's parts, even to the extent that we might think we're glorifying him - say calling him All Knowing - actually is an insult to G-d in as much as it denies his being ONE.
I think the matter of "insulting G-d" lies within ones intention. My personal theory is that the soul, the ultimate judge, is really ones conscious.

Basically, if you don't think you are doing anything wrong - how can you be wrong? Infact, as Christians we are taught not to judge, but to forigve. I think that teaching falls into line with the theory that the only fair and true judge is ones own conscious.

G-d admits no plurality. In other words, to identify some part of G-d, even an infinite one, states that G-d is composed of parts making a whole. Maimonides would prefer to say, not what G-d is, but what G-d is not.

"G-d is not without power" instead of "G-d is omnipotent" In "negative theology" we do not say what may be the individual parts of G-d and thereby suggest something other than Oneness.
I like this, and I like the concept.. however, again, it lies within ones intentions. This thinking requires a lot of thought, energy, and study.

I think for common man (The Bible, IMO - in regaurds to stories in the OT, is very symbolic and is a dumbed down version of what we as humans need to know. ie. Garden of Eden) this thought process is too deep. I think if one calls God omnipotent - with the intention of worship and not disrespect - that person is not insulting G-d in the least.

One might ask, "But isn't saying "G-d is not without power" really just a way of saying G-d has power? And in doing so, aren't we once again piecing together a G-d of parts and not ONE?" Well.. yes... that's true.

But Maimonides would not intend his negative theology to imply that.
EXACTLY. "Maimonides would not intend his negative theology to imply that." .. Intention of the worship.

Actually, Maimonides would go further and say the best way to think about G-d is absolute silence, but appreciates that doing so is not for everyone.
I like this piece of your post too, and would agree. I would be willing to bet, most people 1.) can't quiet their mind and 2.) if/when the attempt to do so, their mind wanders away from the focus of worship and silence.

OK.. the Bible also tells us in the Second Commandment that it is a sin to practice Idolatry. "Thou shalt not make unto thee graven image, nor any manner of likeness, or any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down unto them, nor serve them."

But, can't we say that - considering Maimonides' outline about what G-d is (not) - that it's true that whatever G-d might be doing, he's not walking with Moses. He's not sitting on a throne... he's not talking to Noah. To say that G-d is doing these things... talking, sitting, walking.. as a man might... Judaism - and later, Christianity - become nothing more than single deity paganism, right?
Again, I think a lot of scripture is symbolic. "Sitting on a throne" = G-d is LORD of all lords, KING of all kings.

I do disagree with "not talking to Noah" (or any other prophet for that matter)

With respect to thinking such things makes one a pagan... The more I research certain "pagans" I think they were more aware of the world, universe, life force, 'G-d', 'Holy Spirit', etc. than almost all modern day faiths are today.

It's almost as if those teachings have been strained and numbed out.. I would venture a guess it has a lot to do with the current age and point in time we find ourselves in - but thats my crazy side of my mind..

However, I go back to the intentions.. I don't think theres any real diffrence in the G-d anyone worships. I think this can be seen through the core teaching of the earths religions.. It seems ever great teacher.. every great sage.. had a very simple teaching.. LOVE.
 
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Appreciate your responses, S&G. So, is it safe to say, for other reasons than those noted by Maimonides you do not take each word of the Bible as the literal word of G-d?

I mean, it seems to me you admit as much when you say you do not believe G-d to be actually sitting on any thrones, etc.

From what "part" of G-d does his "voice" eminate, since you believe he did "talk" to Noah?

Maimonides would say, at best, what Noah "heard" would be the effect of G-d's existence as it relates to this universe generally, and him specifically. In other words, we cannot discern what actions are G-d's... we can only see what effect his being has on this reality. That's the fire example above, about how Fire is not "soft" even though its influence softens wax, nor is it Hard, even though its infuence makes clay hard. Noah's "hearing" G-d wasn't G-d talking, it was a manifestation of G-d's being as it influenced Noah.

I dont know... much ado about nothing? Or, are there legitimate philosophical problems with understanding G-d as an entity who behaves like a man? Again, Maimonides would say conceptualizing G-d as if he were a "super man" would be a violation of the second commandment.

I suppose my objection to Maimonides would be that in crediting his conception of G-d, we have no reason to credit the commandments as being "G-d given" in any sense of the word. At best, we would be defering only to what Moses is said to have understood when he considered G-d's effect on this reality.
But... and this is just my opinion and it probably departs signifigantly from how Jews understand Rambam... (maybe not, I don't know) I don't think of the commandments as having any particular meaning in the first instance. Meaning, as it relates to metaphysical consequence. In other words, the 2nd Commandment... or any of them.. are not there so that we fear the metaphysical consequence of breaking them....Likewise, I do not think Maimonides would agree with me that to be ONE, G-d necessarily has to also be this universe (along with every other universe)... as I've discussed with Bgrad on mulitple occassions, that G-d isn't just everything that this (or any) universe is not, nor is He just this (or any) universe itself, but instead ALL these things. In this regard, I think Rambam sells G-d a little short. Although, the more I read him, the more I think he and I are in agreement ultimately....

No...

Instead, they are there as a guide on how to conceptualize that which is NOT conceptual. Rambam says in multiple places, and even Christian's Jesus said the same thing, the most important of all the commandment is that G-d is ONE. From this starting point, we come to understand not only the nature of our particular reality, but learn to appreciate the unappreciable. (And, it must be observed that Rambam was writing in a time where he was taking considerable personal risk in talking about the deep hidden meanings in public. So, it is likely that he was "hidding the ball" a little bit... or... he means to say different things to different readers, depending on thier particular level of understanding.)

The true paradox in contemplating G-d in silence is that it is meaningless, and yet is the only meaning there is. For me, all this adds up to one thing, and is something I "independently discovered" as a result of my own philosophy of G-d (I don't mean that like I'm some kind of pioneer, just that I stumbled upon a result as a consequence of my independent study of the problem) and is in accord, specifically, P = notP is a true statement. The engine that drives reality is the paradox.
 
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Buckeyeskickbuttocks;1207065; said:
Appreciate your responses, S&G. So, is it safe to say, for other reasons than those noted by Maimonides you do not take each word of the Bible as the literal word of G-d?
Correct. I don't believe that was the intention of the author of those books.

Buckeyeskickbuttocks;1207065; said:
From what "part" of G-d does his "voice" eminate, since you believe he did "talk" to Noah?
The "part" of G-d that something like that would eminate from would be more well-known as the "holy Spirit"

Buckeyeskickbuttocks;1207065; said:
Noah's "hearing" G-d wasn't G-d talking, it was a manifestation of G-d's being as it influenced Noah.
Thats a very cool thought..

What about prophecy?

Buckeyeskickbuttocks;1207065; said:
The true paradox in contemplating G-d in silence is that it is meaningless, and yet is the only meaning there is.
I disagree. I think silence has more meaning than any of the bullshit hymns/prayers (perhaps bullshit is too strong of a word) that people memorize spew out without any real meanings coming from their heart/soul.
 
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