STUDIES IN THEOLOGY; Popular Christianity- 09/09/2006

STUDIES IN THEOLOGY;

Popular Christianity -09/09/2006

Study Notes And Journal Entries,

An Observation

By

David A. Archer

02/15/1968

(r.f.p.p.s.h.)

Considering the presence of a "plural" reference within the idea and depiction of "God" as per the popular version of the "Bible," I am compelled to draw the comparison to effects in result as per the process I have observed and described. ~

In what could be considered a similar time period, several other cultures were involved with a religious structure(s) that recognized several deities. It is arguable that as per the effect of proximity through said process, that those within this depiction are evidence of said results comparably to those other forms and attempts at understanding and perception.

That which is referred to as a focal point - being the "idea" of "god" in this example, only being a "singular" reference due to said differences as per similar effects of those presented in the idea of Proximity Gestation. ~

In Genesis 10, it starts to read as would an account in census. Much of it is as familial lineage and notations as per travel and movement of said. ~

It also demonstrates that lying wasn't/isn't frowned upon, even before Christ - being that "Abram" and his wife lied to the Egyptians about his wife being his sister instead.

This then resulted in the Pharoa taking her briefly as a wife himself - then suggesting that multiple sexual partners wasn't frowned upon either - nor was violating the suggested sanctity of marriage. ~

Further then, it is stated that "Abrams" wife gave her servant to him as a wife, vor having children. !

There then becomes the possibility of a confusion of sorts in this area, being that the servant runs away and is then visited by "an angel of the Lord," which promises her (in a similar fashion as was promised Abram) multitudes of descendants.

In the servants behalf it is then stated that she would use a different name in reference to "the Lord, who had spoken to her."

Here is the opportunity for confusion, and further suggestion of plural presence- being that it was an "angel of the Lord" which spoke to her - then being referred to as "the Lord," himself - as per "God." ~

Could this be an early reference coincidentally of the discord between "Lucifer (being an "Angel Of The Lord")" and "The Lord?" Being that this "angle of the Lord" made similar promises to the servant girl as if to be "The Lord,", as was said that "the Lord" had made to "Abram." Perhaps in the effort of laying claim to the result of the initial "promise?" Doing so through suggesting such a relationship and power in manipulation of the female perspective and element? ~

In so many words then, it is now that "Abram" - representing men- has had a promise made from "the lord," and further then a servant girl - perhaps representing women, has had a similar promise made from an entirely different entity claiming to be of the same stature as "the lord."

Further, there is then a reference to the servant girl "looking upon" - "having seen" the "Angel" which made such a promise as being "the lord." How is it that a servant girl could look upon "God" with no consequences? ~

This further then suggests, within one of the modern and more popular mis-interpretations of such religious structure - perhaps the possibility of the presence of lesbianism in reference, if it were that many of those "interpretations" I have noted in popular modern society, are actually credible interpretations. This being, as many know, that it is a popular reference to liken the vaginal orifice to "God" simply in the capacity of its existence - this again beyond a servant girl looking upon (supposedly) "The Lord." ~

Shortly after this (being in Genesis 16), there is again great suggestion of a plural division within the idea of "The Lord" and/or "God."

This appearing in Genesis 17, in a re-issued statement that suggests an ignorance of a previously issued statement - being repetition to some degree of the previous exchange. Again suggesting to duplicate the already supposedly established "covenant" which is referred to in both passages, without acknowledging insight into it being a "re-issued" statement. ~

In Genesis 18, another appearance of "The Lord" transpires in the form of three men. Three individual men which "Abraham" (Abram) immediately recognizes as "The Lord." He extends the offer to rest in his camp, wash their feet and eat to be refreshed, to continue their journey. ~

This now firmly establishes various understandings in regard to "The Lord," and further then makes it more than a possibility in reference to those pluralism's within the idea of "the Lord," then further even places the concept itself into the context of "Lordship" as more commonly perceived in our modern day - suggesting then, perhaps a firm and physical "cultural serogate like" relationship. ~

Within this same passage, the "three men" referred to as "The Lord," are then referred to as "visitors" as well - and again there is a reference to Abrahams wife bearing a child soon - issued from one of the three "visitors," then in a statement actually suggesting themselves to be "The Lord" in a rhetorical question. Then the suggestion being supported in the work within the depiction of a response as "but the Lord said....." ~

It then immediate again refers to them as "the men." Further then, stating of the Lord asking again rhetorically "Should I hide my plan from Abraham?" Referring to intentions one would suppose, of destroying Sodom and Gomorrah. This statement being in reference to the "three men" and their apparent immediate charge.

It further then depicts "two of the men (the "other men")" heading toward Sodom, but the "Lord" remained with Abraham. ~

In a given sense, this all suggests that "The Lord" is as I have stated in being of a "Lordship" sort of role or of a plural entity - but within this series of exchanges, is the interpretation (possibly) that "The Lord" is a presence which happened to be embodied within the traveling men - as in a "third person" sense, which - in light of "the other men" continuing to Sodom and "The Lord" staying with Abraham - is then made sense of considering it a "presence" of sorts which transforms and "inhabits-possesses," so to speak. ~

This then is again contradicted with stating that "Abraham approached him," suggesting it was still, in fact, one of the three traveling men. ~

Again, in Genesis 19 - all three are referred to as "My Lords" - suggesting both the pluralism and the "lordship" connotations. ~

this gives interesting perspectives to the idea of "lineage" and heredity - especially within the modern "Christian" world (and Jewish as well), and further within the modern social atmosphere in the United States being "commerce/power," though from ideas birthed within cultures based on "sovereign/power" (lineage/heredity). ~

This then becomes all the more interesting given early leanings of the United States as per "under God" - Itself, within the suggestion in scripture then meaning a plural influence as opposed to the common concept(s) of a single entity - as well as and further those various interpretations I have referred to. ~ Definitely an interesting array of possibilities.

There is as well the appearance of "bread and wine" within these early chapters of Genesis - long before the appearance of "Christ" is depicted.

There is especially a reference to un leavened bread in the city of Sodom offered to those being referred to as "The Lord." ~

My immediate thought is that perhaps there is some relation - some fold in reference within the work itself? Perhaps in a manner of symbolic relationships. Points of intersecting contact?~

Again, the travelers are referred to as "angels," and of course Sodom and Gomorrah are destroyed - sparing "Lot" and "Abraham's" request - who then is stated as siring sons of his two virgin daughters ~

Then again, Abraham traveled to a different place and again let it be known that his wife be recognized as his sister - for safety presumably. This then resulted in the local King who had summoned Abrahams wife - and then telling him he was a "dead man" for having taken a married woman.

It is then known that the king had not yet coupled with her - so as not to have "sinned" against "the Lord." ~

I find it curious that incestuous relations would be acceptable, as obviously are lies at this point, where the result of said lies - being possible copulation under false pretenses with a married woman - would be seen as sinful violation of those having been duped.

It then states that "God" instructs the king to return her to her husband - the "liar" coincidentally - who would then pray for the kings transgression. Abraham - the "liar" - now being noted as a prophet. ~