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In the Presence of God

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  • In the Presence of God

    In the Presence of God

    The Difference between God’s “Name (שם)” and “Presence (כבוד)”

    Reference Link

    "The Two Declarations in Two Places:
    Before God’s Name and being Before God

    This Deuteronomic perspective helps clarify the problem of where the worshipper stands when offering each declaration. The first declaration is recited at the location where the Name dwells, and that is the functional equivalent of declaring it “before YHWH your God.”

    But the second declaration says (Deut 26:15):


    הַשְׁקִיפָה֩ מִמְּע֨וֹן קָדְשְׁךָ֜ מִן־הַשָּׁמַ֗יִם וּבָרֵ֤ךְ אֶֽת־עַמְּךָ֙ אֶת־יִשְׂרָאֵ֔ל…
    Look down from Your holy abode, from heaven, and bless Your people Israel…

    This line is reminiscent of Solomon’s prayer in 1 Kings 8:27—God is in heaven, not on earth. What is on earth is God’s name, something that represents God without actually being God. And thus this second declaration, as noted by Tigay, is heard by God no matter where it is recited."

    Immanence and Transcendence



    "Half a century ago, Nikita Khrushchev—then the ruler of the Soviet Union—loudly proclaimed that the first cosmonaut, Yuri Gagarin, had flown into outer space and not seen any God. Did the Deuteronomist really think that God was somewhere “up there”?

    We might never know the answer to this question for certain. But from our 21st-century perspective, it is quite easy to understand the difference between Deuteronomy’s shem (“name”) perspective and the kavod (“Presence”) perspective of the Priestly writings. From the Priestly perspective, God is immanent—immediately present amid our own world of ordinary matter, and housed in the Tabernacle/Temple. From the Deuteronomic perspective, God is transcendent—a being that connects with our world, and with us, from a realm beyond time and space.

    Deuteronomy calls this realm שמים (shamayim, “sky/heaven”), because that realm was unreachable for us human beings. No doubt it seemed then that it would always be so. By contrast, ארץ (eretz, “earth”) was our realm of dust and mud, a world in which it must have seemed that God could not be at home. For the Deuteronomist, God was not part of our material world, but was aware of it—and controlled it—from some realm beyond it."
    Last edited by Marta; 04-24-2017, 01:34 AM.

  • #2
    I believe the holy spirit is the part of God that is everywere,thus God is Omnipresent. The holy spirit,Logos,word, proceeds out of the Godhead(Father in Heaven) to touch every atom in the physical universe. I believe that the highest heaven is a spiritual place that the soul can ascend to, but physical matter and the body of man can not go too. thus no one has seen God and lived. At least not his absolute highest nature. i believe the eyes of soul, not the physical eyes may see the light of God.

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    • #3
      Originally posted by Abu Njoroge View Post
      I believe the holy spirit is the part of God that is everywere,thus God is Omnipresent. The holy spirit,Logos,word, proceeds out of the Godhead(Father in Heaven) to touch every atom in the physical universe. I believe that the highest heaven is a spiritual place that the soul can ascend to, but physical matter and the body of man can not go too. thus no one has seen God and lived. At least not his absolute highest nature. i believe the eyes of soul, not the physical eyes may see the light of God.
      ...and so the word of the Psalms comes into mind, "6 Such knowledge is too wonderful for me; It is too high, I cannot attain to it. 7 Where can I go from Your Spirit? Or where can I flee from Your presence? 8 If I ascend to heaven, You are there; If I make my bed in Sheol, behold, You are there.…Psalms 139

      Comment


      • #4
        Originally posted by Marta View Post
        In the Presence of God

        The Difference between God’s “Name (שם)” and “Presence (כבוד)”

        Reference Link

        "The Two Declarations in Two Places:
        Before God’s Name and being Before God

        This Deuteronomic perspective helps clarify the problem of where the worshipper stands when offering each declaration. The first declaration is recited at the location where the Name dwells, and that is the functional equivalent of declaring it “before YHWH your God.”

        But the second declaration says (Deut 26:15):


        הַשְׁקִיפָה֩ מִמְּע֨וֹן קָדְשְׁךָ֜ מִן־הַשָּׁמַ֗יִם וּבָרֵ֤ךְ אֶֽת־עַמְּךָ֙ אֶת־יִשְׂרָאֵ֔ל…
        Look down from Your holy abode, from heaven, and bless Your people Israel…

        This line is reminiscent of Solomon’s prayer in 1 Kings 8:27—God is in heaven, not on earth. What is on earth is God’s name, something that represents God without actually being God. And thus this second declaration, as noted by Tigay, is heard by God no matter where it is recited."
        The Name can be the angel/messenger/ma'lak that bears the authority, power, glory of YHWH. That doesn't imply the angel is ontologically equal with the heavenly Father, who's throne is heaven and who's dwelling place is actually above the heavens. The angels/holy spirits/elohim, eternally pursue the light/glory/divine order/presence/power of YHWH, and are the means through which YHWH manifests His reality to mankind. YHWH has fully invested his presence and glory, his power and authority in His holy angels/holy spirits.

        Comment

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