According to some Christian outlooks we were made for another world. Perhaps, rather, we were made for
this world to recreate, reclaim, and renew unto God's future aspiration by the power of His Spirit. - R.E. Slater
Secularization theory has been massively falsified. We don't live in an age of secularity. We live in an age of
explosive, pervasive religiosity... an age of religious pluralism. - Peter L. Berger
Exploring the edge of life and faith in a post-everything world. - Todd Littleton
I don't need another reason to believe, your love is all around for me to see. - anon
Thou art our need; and in giving us more of thyself thou givest us all. - Khalil Gibran, Prayer XXIII
Be careful what you pretend to be. You become what you pretend to be. - Kurt Vonnegut
Religious beliefs, far from being primary, are often shaped and adjusted by our social goals. - Jim Forest
People, even more than things, need to be restored, renewed, revived, reclaimed, and redeemed; never throw out anyone. - anon
... Certainly God's love has made fools of us all. - R.E. Slater
An apocalyptic Christian faith doesn't wait for Jesus to come, but for Jesus to become in our midst. - R.E. Slater
Christian belief in God begins with the cross and resurrection of Jesus, not with rational apologetics. - Eberhard Jüngel, Jürgen Moltmann
Our knowledge of God is through the 'I-Thou' encounter, not in finding God at the end of a syllogism or argument.
There is a grave danger in any Christian treatment of God as an object. The God of Jesus Christ and Scripture is
irreducibly subject and never made as an object, a force, a
power, or a principle that can be manipulated. - Emil Brunner
Ehyeh Asher Ehyeh means "I will be that who I have yet to become." - God (Ex 3.14)
Our job is to love others without stopping to inquire whether or not they are worthy. - Thomas Merton
The church is God's world-changing social experiment of bringing unlikes and differents to the Eucharist/Communion table
to share life with one another as a new kind of family. When this happens we show to the world what love, justice, peace,
reconciliation, and life together is designed by God to be. The church is God's show-and-tell for the world to see how God wants
us to live as a blended, global, polypluralistic family united with one will, by one Lord, and baptized by one Spirit. - anon
The cross that is planted at the heart of the history of the world cannot be uprooted. - Jacques Ellul

Tuesday, August 23, 2016

Radical Theology Through the Eyes of Others: Rollins, Caputo





Paradise (pa.ruh.diz).
1. A place where everything is exactly as you want it.
2. Another definition for idolatry.
- R.E. Slater


Pyro-Theology Would Burn up the Idolatries in our Lives.
But it would also reimage the Living God in our Lives
- R.E. Slater



The Idolatry of God - Peter Rollins





Quotes by Peter Rollins, The Idolatry of God
https://www.goodreads.com/work/quotes/19112659-the-idolatry-of-god-breaking-our-addiction-to-certainty-and-satisfactio


  • “There is a deep sense in which we are all ghost towns. We are all haunted by the memory of those we love, those with whom we feel we have unfinished business. While they may no longer be with us, a faint aroma of their presence remains, a presence that haunts us until we make our peace with them and let them go. The problem, however, is that we tend to spend a great deal of energy in attempting to avoid the truth. We construct an image of ourselves that seeks to shield us from a confrontation with our ghosts. Hence we often encounter them only late at night, in the corridors of our dreams.”
  • “Love is the crazy, mad, and perhaps ridiculous gesture of saying yes to life, of seeing it as worthy of our embrace and even worthy of our total sacrifice.”
  • “Here God is not approached as an object that we must love, but as a mystery present in the very act of love itself.”
  • “Our real beliefs are generally not to be found at the level of ego.”
  • “This book is about a salvation that takes place within our unknowing and dissatisfaction,”
  • “What we see taking place in the church today is the reduction of God to an idol.”
  • “In contrast we let go of existence, meaning, and the sublime as categories to describe the object “God.” Instead these become ways in which we engage with the world. Yet, as we affirm the world in love, we indirectly sense that in letting go of God we have, in fact, found ourselves at the very threshold of God.”
  • “Truly embracing the fragility and tensions of life...brings with it the possibility of true joy.”
  • “Our religious beliefs have not provided us what they seemed to promise.”
  • “The excessive pleasure we imagine receiving from what we want most of all is fleeting at best.”
  • “For in the figure of Christ we are confronted with an atomic event that does not destroy the world, but rather obliterates the way in which we exist within the world. In concrete terms, this means that the darkness and dissatisfaction that make their presence felt in our lives are not finally answered by certainty and satisfaction but are rather stripped of their weight and robbed of their sting.”
  • “Sinful activities are whatever we do with the goal of bringing us into proximity with that which we believe will fill the void in our existence.”



"The Challenge of God." Plenary Address by John Caputo




John D. Caputo: "Deconstruction and A Religion of the Future."







Quotes by John D. Caputo
http://www.goodreads.com/author/quotes/17913.John_D_Caputo

“The Right thinks that the breakdown of the family is the source of crime and poverty, and this they very insightfully blame on the homosexuals, which would be amusing were it not so tragic. Families and 'family values' are crushed by grinding poverty, which also makes violent crime and drugs attractive alternatives to desperate young men and sends young women into prostitution. Family values are no less corrupted by the corrosive effects of individualism, consumerism, and the accumulation of wealth. Instead of shouting this from the mountain tops, the get-me-to-heaven-and-the-rest-be-damned Christianity the Christian Right preaches is itself a version of selfish spiritual capitalism aimed at netting major and eternal dividends, and it fits hand in glove with American materialism and greed.”

- John D. Caputo, What Would Jesus Deconstruct?: The Good News of Postmodernism for the Church

“Orthodoxy is idolatry if it means holding the 'correct opinions about God' - 'fundamentalism' is the most extreme and salient example of such idolatry - but not if it means holding faith in the right way, that is, not holding it at all but being held by God, in love and service. Theology is idolatry if it means what we say about God instead of letting ourselves be addressed by what God has to say to us. Faith is idolatrous if it is rigidly self-certain but not if it is softened in the waters of 'doubt.”

- John D. Caputo, What Would Jesus Deconstruct?: The Good News of Postmodernism for the Church

“Too often, contemporary continental philosophers take the “other” of philosophy to mean literature, but not religion, which is for them just a little too wholly other, a little beyond their much heralded tolerance of alterity. They retain an antagonism to religious texts inherited straight from the Enlightenment, even though they pride themselves on having made the axioms and dogmas of the Enlightenment questionable. But the truth is that contemporary continental philosophy is marked by the language of the call and the response, of the gift, of hospitality to the other, of the widow, the orphan and the stranger, and by the very idea of the “wholly other,” a discourse that any with the ears to hear knows has a Scriptural provenance and a Scriptural resonance. ("A Prologue",Journal of Philosophy and Scripture 1.1, Fall 2003, p. 1).”

- John D. Caputo

“Marital life cannot be easily represented in art because it is the small, invisible, quotidian growth of the day-to-day, where outwardly nothing happens. Romantic love is like a general who knows how to conquer but not how to govern once the last shot is fired. Unlike the aesthete, who knows how to 'kill time' , married people master time without killing it. Marital time is about the wise use and governance of time, setting one's hands to the plough of the day-to-day.”

- John D. Caputo, How to Read Kierkegaard

“The name of God is the name of the chance for something absolutely new, for a new birth, for the expectation, the hope, the hope against hope (Rom. 4:18) in a transforming future. Without it we are left without hope and are absorbed by rational management techniques.”

- John D. Caputo, On Religion

“A world without love is a world governed by rigid contracts and inexorable duties, a world in which – God forbid! – the lawyers run everything. The mark of really loving someone or something is unconditionality and excess, engagement and commitment, fire and passion.”

- John D. Caputo, On Religion

“I do not recommend ignorance and I am not saying that there is no truth, but I am arguing that the best way to think about truth is to call it the best interpretation that anybody has come up with yet while conceding that no one knows what is coming next. There are lots of competing truths battling with one another for their place in the sun, and the truth is that we have to learn to cope with the conflict. The skies do not open up and drop The Truth into our laps.”

- John D. Caputo, On Religion

“Nutshells close and encapsulate, shelter and protect, reduce and simplify, while everything in deconstruction is turned toward opening, exposure, expansion, and complexification, toward releasing unheard of, undreamt of possibilities to come, toward cracking nutshells wherever they appear.”

- John D. Caputo

“The Enlightenment dared us to think, but there will always be a religion and a God for those who wouldn’t dare.”

- John D. Caputo, The Folly of God: A Theology of the Unconditional

“Remember that St. Augustine's famous “conversion” did not exactly lie in giving up sex and romance, which was only its most sensational side, but in giving up his disposition over himself, his attachment to his own career and ambitions as a rising rhetorician who stood to get a comfortable and important post in the Roman government. His conversion occurred at the precise point when his self-possession was displaced by a possession by God, when his love of self gave way to a love of God. It is only when he had broken the spell of self-love – you know that I love you, Lord – that he was visited by the question, but what do I love when I love my God?”

- John D. Caputo, On Religion

“The old debate between mind and matter is fast becoming as antiquated as a debate about the relative merits of various sorts of fountain pens. “Matter” is going out of style. The electron is turning out to be the Cartesian “pineal gland” which mediates in the obsolete opposition of mind and matter as the lines between these two antagonists in the ancient dualism are blurred by the electronic revolution.”

- John D. Caputo, On Religion

“The truth of the event does not belong to the order of identificatory knowledge, as if our life’s charge were to track down and learn the secret name of some fugitive spirit.”

- John D. Caputo, The Weakness of God: A Theology of the Event

“The critique of the domesticated Jesus has a long pedigree, perhaps the most notable being Dostoyevsky’s chilling account of Jesus having the audacity to show up and disturb the machinations of the crusades in Seville (which, in fact, Jesus doesn’t disturb at all precisely because his nonviolence can be so easily silenced).”

- John D. Caputo, What Would Jesus Deconstruct?: The Good News of Postmodernism for the Church

“Nietzsche had it right when he said we lack the courage for the truth, that the truth will make us stronger just so long as it doesn’t kill us first.”

- John D. Caputo, What Would Jesus Deconstruct?: The Good News of Postmodernism for the Church

“Would you rather stand before God as a learned theologian who is full of pride or an unlearned man with a head full of superstition who worships in spirit and in truth?”

- John D. Caputo, Philosophy and Theology

“Postmodernism thus is not relativism or skepticism, as its uncomprehending critics almost daily charge, but minutely close attention to detail, a sense for the complexity and multiplicity of things, for close readings, for detailed histories, for sensitivity to differences. The postmodernists think the devil is in the details, but they also have reason to hope that none of this will antagonize God.”

- John D. Caputo, Philosophy and Theology

“If you do not love God, what good are you? You are too caught up in the meanness of self-love and self-gratification to be worth a tinker's damn. Your soul soars only with a spike in the Dow-Jones Industrial average; your heart leaps only at the prospect of a new tax break. The devil take you. He already has. Religion is for lovers, for men and women of passion, for real people with a passion for something other than taking profits, people who believe in something, who hope like mad in something, who love something with a love that surpasses understanding.”

- John D. Caputo, On Religion

“Religious people, the “people of God,” the people of the impossible, impassioned by a love that leaves them restless and unhinged, panting like the deer for running streams, as the psalmist says (Ps. 42:1), are impossible people. In every sense of the word. If, on any given day, you go into the worst neighborhoods of the inner cities of most large urban centers, the people you will find there serving the poor and needy, expending their lives and considerable talents attending to the least among us, will almost certainly be religious people — evangelicals and Pentecostalists, social workers with deeply held religious convictions, Christian, Jewish, and Islamic, men and women, priests and nuns, black and white. They are the better angels of our nature. They are down in the trenches, out on the streets, serving the widow, the orphan, and the stranger, while the critics of religion are sleeping in on Sunday mornings. That is because religious people are lovers; they love God, with whom all things are possible. They are hyper-realists, in love with the impossible, and they will not rest until the impossible happens, which is impossible, so they get very little rest. The philosophers, on the other hand, happen to be away that weekend, staying in a nice hotel, reading unreadable papers on “the other” at each other, which they pass off as their way of serving the wretched of the earth. Then, after proclaiming the death of God, they jet back to their tenured jobs, unless they happen to be on sabbatical leave and are spending the year in Paris.”

- John D. Caputo, On Religion

“I am wounded by theology, unhinged and uprooted by the blow it has delivered to my heart. Theology is my weakness, the way one has a weakness for sex or money, what I secretly desire, or maybe not so secretly, even as it desires everything of me. Still, with all due deference, like Johannes Climacus speaking of being a Christian, I would say that on my best days I am working at becoming theological.”

- John D. Caputo, The Weakness of God: A Theology of the Event

“The desire for God—that is the root of the trouble I have bought for myself. I have taken God, the name of God, what is happening in the name of God, as my subject matter. With or without religion,3 with or without what ordinarily passes for theology, the name of God is too important to leave in the hands of the special interest groups. That is why I freely own up here to a certain theological gesture, to a theological desire and a “desiring theology,” as Charles Winquist would have put it,4 which is undeniably a desire for God, for something astir in the name of God, a desire for something I know not what, for which I pray night and day. I am praying for an event.”

- John D. Caputo, The Weakness of God: A Theology of the Event

“Who am I? I am one who finds his life a question, whose life is always being put in question, which is what gives life its salt. We seek but do not find, not quite, not if we are honest, which does not discourage the religious heart but drives it on and heightens the passion, for this is one more encounter with the impossible. We may and we must have our opinions on the subject; we must finally reach a judgment and take a stand about life, but my advice is to attach a coefficient of uncertainty to what we say, for even after we have taken a stand, we still do not know who we are.”

- John D. Caputo, On Religion

“The great religious symbols and figures have always been figures of suffering, for the love of God always comes to rest upon the least among us, upon the ones who suffer needlessly. If anyone is indeed “privileged” by God, it is the underprivileged, because with God the last are first. The name of God is the name of the One who takes a stand with those who suffer, who expresses a divine solidarity with suffering, the One who says no to suffering, to unjust or unwarranted suffering.”

- John D. Caputo, On Religion

“The world bars strangers or makes them present their papers—but the kingdom offers them hospitality and invites them to the wedding feast.”

- John D. Caputo, The Weakness of God: A Theology of the Event

“Faith is faith that there is something that lifts us above the blind force of things, a mind in all this mindlessness. That there is something – like the Force in Star Wars, which is, as we have seen, a bit of a transcription of the Buddha nature – or someone, as in the personal conceptions of God found in the great monotheisms, who stands by us when we are up against the worst, who stands by others, by the least among us. Faith is faith that we can say that certain things are wrong, are evil. Faith is the memory of evil done, the dangerous memory of suffering that cannot be undone, and the hope of a transforming future.”

- John D. Caputo, On Religion

“A name is a promissory note that it cannot itself keep.”

- John D. Caputo, The Weakness of God: A Theology of the Event

“The religious sense of life kicks in when I am rigorously loyal, “religiously” faithful (religio on still another etymology, meaning “scrupulous” or “in a disciplined way”) to the service of something other than myself, more important than myself, to which I swear an oath, which has me more than I have it.”

- John D. Caputo, On Religion

“The best interests of theology lie not in God in the highest but in the depths of God, something deep within God, even older than God, or deeper than God, and for that very same reason, deep within us, we and God always being intertwined.”

- John D. Caputo, The Folly of God: A Theology of the Unconditional

“The name of God is the name of the impossible, and the love of God transports us beyond ourselves and the constraints imposed upon the world by what the Aufklärer called “reason” and Kant called the conditions of possibility, transporting us toward the impossible. Today, Marx, Nietzsche, and Freud are all dead but God is doing just fine, thank you very much.”

- John D. Caputo, On Religion

“To the great astonishment of learned despisers of religion everywhere, who have been predicting the death of God from the middle of the nineteenth century right up to Y2K, religion in all of its manifold varieties has returned. Even to say that is misleading, since religion was reported missing mostly by the intellectuals; no one outside the academy thought that it had gone anywhere at all. Religion has returned even among avant-garde intellectuals who have given it a new legitimacy by discrediting its discreditors, suspecting its suspectors, doubting its doubters, unmasking its unmaskers.”

- John D. Caputo, On Religion

“Secular intellectuals, poor things, cannot win for losing. Even as contemporary philosophers move more and more beyond the modernist, critical, and reductionist habits of thought that grew up in the old Enlightenment, which was keyed to the old new science, the new technologies have simply created the opportunity for a new religious imagination.”

- John D. Caputo, On Religion



Prof. Peter Rollins & Prof. John D. Caputo






Index - Music Videos




Index - Music Videos


Matthew Harding - "Let Us Dance!"

The Cotton Patch Gospel of Clarence Jordan

Punk Rocker and Poet Patti Smith - "Advice to the Young" & beautiful rendition of "O, Holy Night"

Just For the Fun of It - Keith Urban and Miranda Lambert, "We Were Us"

Jenny Winder: "The Music of Science: Exploring Astronomy and Space through Music"

What Could Be More Biblical, More Redeeming, than the Non-Stop, Screwed-Up World of Glee?!

Best Coin Ever Spent...

Devising a Meaning for "Landfill," by Daughter

In Jesus, We "Can't Go Back" (by the Weepies)

The Cotton Patch Gospel of Clarence Jordan



"A colloquial translation with a Southern accent" 

also known as
The Cotton Patch Version of the New Testament




Link - http://rockhay.tripod.com/cottonpatch/


Both a Biblical scholar and a prophetic man of action, Clarence Jordan lived out the New Testament in the soil of rural Georgia. A visionary during the struggle for the civil rights of all God's children, he founded an inter-racial community called Koinonia (fellowship). On this farm, folks worked side-by-side to make a living, following Jesus - a radical concept fifty years ago. They experienced a great deal of opposition, even from those who followed the same Lord. This community still exists, Koinonia Partners, even though the visionary who started it died unexpectedly on October 29, 1969, at the age of fifty-seven.

Clarence was a powerful preacher - "direct, Bible-centered, and sternly contemporary," as Edward A. Mcdowell, Jr. put it. "He spoke with the earthiness of Amos of Tekoa, the boldness of Jeremiah, but often with the tenderness of Hosea. There was something in Clarence of the asceticism and gentleness of Saint Francis of Assisi but he never deserted the contemporary scene and spoke and wrote with the dogged determination of Martin Luther." When he preached, Clarence would write his own translation of a scripture he wanted to use. "Only gradually did he realize he had hit upon a style of translation that brought the Word to the reader with a new contemporary power," McDowell wrote. "As time went by, he completed individual books of the New Testament which were widely circulated in pamphlet form. But eventually he had done enough to be able to publish The Cotton Patch Version of Paul' s Epistles."

Clarence didn't call it a translation, but a "version," for he sought to take the text out of the 'long ago and far away' and place it in the 'here and now' of those with whom he lived and worked - the task of any preacher. This Cotton Patch Version is firmly planted in the cotton fields of the southern United States, not Palestine. Paul's epistle to the Ephesians, for instance, became the Letter to the Christians in Birmingham, Alabama. And the early Christian church, which struggled to integrate both Jews and Greeks, became the movement which joined "white man and Negro" within the same Gospel mission. "We ask our brethren of long ago," Clarence wrote, "to cross the time-space barrier and talk to us not only in modern English but about modern problems, feelings, frustrations, hopes and assurances; to work beside us in our cotton patch or on our assembly line, so that the word becomes modern flesh. Then perhaps, we too will be able to joyfully tell of 'that which we have heard, which we have seen with our eyes and have felt with our hands, about the word of life' (I John 1:1)."

Of course, this "version" has its limitations. Clarence himself wrote, "obviously the 'cotton patch' version must not be used as a historical text. The Revised Standard Version and the New English Bible are excellent for this purpose." Today's reader also becomes aware that this version itself is dated. Many things have changed in the South since Clarence's death. Furthermore, this paraphrase came before the modern concern for inclusive language. So be it. The one who penned this version would probably challenge us to put the words into the soil of our own "Cotton Patch." Even so, much of this work is remarkably current. The words still speak with great clarity, revealing the meaning within the text. [p.s. when exploring the Cotton Patch, a good place to begin might be with the introductions to each volume by Clarence, or the brief biography found in the last one - see below.]

We (myself and the "scribes" who scanned or typed the text into digital format as an act of love and appreciation) originally placed the Cotton Patch Version online with the permission of Koinonia Partners. Smyth & Helwys Publishing, as holders of the copyright and full publication rights to the CPG, several years ago gave permission to keep this online version available provided that we kept links to the printed copies on their website. We thank them for doing so. Unfortunately, they have now asked for these pages to be removed, writing: "As the nature of publishing evolves from print to digital, so do the requirement placed on holders of copyrights for digital products. As Smyth & Helwys now has ebooks of each Cotton Patch Gospel for purchase through Amazon, Barnes & Noble, and Apple, we will no longer be able to allow your site's open access to this copyrighted material." Therefore, we have removed the texts with appreciation for their courtesy to us for many years.

The hardcopy books are still available for purchase online. Buying them from this website helps support the ongoing mission of Koinonia Partners. The new edition of these four books (with new forewords by Tom Key, Tony Campolo, Will Campbell, and Henlee Barnett) is also available from Smyth & Hylwys. To purchase ebook versions, see Amazon (Kindle), Barnes & Noble (Nook), and Apple (ibooks apps for Ipad and Ipod).

By the way, Clarence has had a great influence upon many persons, including Habitat for Humanity founder,Millard Fuller. Furthermore, President Jimmy Carter grew up just down the road from the original Cotton Patch. The foreword to a recently published collection of Jordan's sermons - The Substance of Faith and Other Cotton Patch Sermons - was written by our former President.


* * * * * * * * * *


Cotton Patch Gospel
from Wikipedia, the free encyclopedia
https://en.wikipedia.org/wiki/Cotton_Patch_Gospel


Some of this article's listed sources may not be reliable. Please help this article by looking for better, more reliable sources, or by checking whether the references meet the criteria for reliable sources. Unreliable citations may be challenged or deleted. (March 2013) (Learn how and when to remove this template message)

Cotton Patch Gospel is a musical by Tom Key and Russell Treyz with music and lyrics written by Harry Chapin just before his death in 1981. Based on the book The Cotton Patch Version of Matthew and John by Clarence Jordan, the story retells the life of Jesus as if in modern day, rural Georgia. Though the setting and the styling of the language greatly differs from the original telling of the Gospels the plot structure and the message of the story stays true to the historical recording in The Gospel of Matthew.

Using a southern reinterpretation of the gospel story, the musical is often performed in a one-man show format with an accompanying quartet of bluegrass musicians, although a larger cast can also be used. A video recording of the play was released in 1988 with Tom Key as the leading actor.

Plot Summary

The story begins with the story of a young couple. Mary is engaged to Joe Davidson ("David's Son" referring to the lineage of Christ coming through the line of David). Even though she is a virgin, she is found to be with child before they are married. This child is conceived of the Holy Spirit. Joe considers not going through with the marriage, but is visited by an angel who tells him that it is the will of God that is occurring and not foul play, so he marries his girl. Due to an income tax audit, they must then travel to Gainesville; on the way, Mary suddenly goes into labor. There's no room for them at the Dixie Delight Motor Lodge, but the manager helps Joe break into an abandoned trailer out back, where the baby, Jesus, is born: "They wrapped him in a comforter and laid him in an apple crate". Jesus grows up like no other child in Georgia with his neighbors befuddled and his parents often at a loss as to what to do. Jesus then is baptized by a wild preacher named John the Baptizer, and begins to teach the people and convince the disciples. He shares with them the love and peace he offers, and miraculously heals and feeds many. During this time Jesus gathers a band of constant followers—known as the Apostles in the Bible. This group eventually heads off to Atlanta with a mixed air of excitement and foreboding.

Characters


Musical Score

The show's unique use of the live band on stage often incorporated into the acting adds to the entertainment of the performance and creates a fun and lively atmosphere.


Something is Brewing in Gainesville
+ all song selections



Songs

  • "Something's Brewing in Gainesville"
  • "I Did It/Mama Is Here"
  • "It Isn't Easy"
  • "Sho Nuff"
  • "Turn It Around"
  • "When I Look Up"
  • "Busy Signals"
  • "Spitball"
  • "Going to Atlanta"
  • "Are We Ready?"
  • "You are Still My Boy"
  • "We Gotta Get Organized"
  • "We're Gonna Love It While It Lasts"
  • "Jubilation"
  • "The Last Supper"
  • "Jud"
  • "Thank God for Governor Pilate"
  • "One More Tomorrow"
  • "Well I Wonder"

Memorable Adaptations

The rephrasing of well known scripture into the context and colloquial language of the south eastern region of the United States is creative and is the source of much of the humor in the production lines delivered out of their familiar scriptural language such as:

The Temptation of Jesus Christ

Jesus: [after being tested by the devil] "I passed." Matthew: "And then angels appeared with a sack of chili cheese dogs for him."

Instead of: Matthew 4:11 Then the devil left him, and angels came and attended him.

Jesus: "Men don't live by grits alone."

Instead of: Matthew 4:4 Jesus answered, “It is written: ‘Man shall not live on bread alone, but on every word that comes from the mouth of God.’"


Cotton Patch Gospel Act 1 (Part 1 of 4)



Cotton Patch Gospel Act 1 (Part 2 of 4)



Cotton Patch Gospel Act 1 (Part 3 of 4)



Cotton Patch Gospel Act 1 (Part 4 of 4)




Monday, August 22, 2016

Index to Studies in the Apocrypha & Pseudepigrapha





Index to Studies in the
Apocrypha & Pseudepigrapha


What is the Apocrypha and Pseudepigrapha? How are they to be Read and Studied?

NASSCAL: Studies in Christian Apocrypha - How to Submit Essays, Editions, Monographs, etc.

Phillip J. Long - Discussion of 1 Enoch, Part 1

Phillip J. Long - Discussion of 1 Enoch, Part 2

Phillip J. Long - Discussion of 1 Enoch, Part 3

Phillip J. Long - Discussion of 1 Enoch, Part 4

Phillip J. Long - Discussion of 1 Enoch, Part 5

Phillip J. Long - Discussion of 1 Enoch, Part 6

Phillip J. Long - Discussion of 1 Enoch, Part 7 Final

Phillip J. Long - Discussion of 2 Enoch

Phillip J. Long - Discussion of 3 Enoch

The Sibylline Oracles of the Pseudepigrapha, Part 1

The Sibylline Oracles of the Pseudepigrapha, Part 2

The Sibylline Oracles of the Pseudepigrapha, Part 3 Final


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~ MORE TO COME ~

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List of Old Testament Pseudepigrapha

Pseudepigrapha are falsely attributed works, texts whose claimed author is not the true author, or a work whose real author attributed it to a figure of the past. Some of these works may have originated among JewishHellenizers, others may have Christian authorship in character and origin.

1. Apocalyptic and related works:

1 (Ethiopic Apocalypse of) Enoch (Jewish, ca. 200 BCE–50 CE)
2 (Slavonic Apocalypse of) Enoch (Jewish, ca. 75–100 CE)
3 (Hebrew Apocalypse of) Enoch (Jewish, in present form from ca. 5th to 6th cent. CE)
Sibylline Oracles (both Jewish and Christian, ca. 2nd cent. BCE–7th cent. CE)
Treatise of Shem (ca. near end of first cent. BCE)
Apocryphon of Ezekiel (mostly lost, original form ca. late 1st cent.BCE)
Apocalypse of Zephaniah (mostly lost, original form ca. late 1st cent. BCE)
4 Ezra (original Jewish form after 70 CE, final Christian additions later)
Greek Apocalypse of Ezra (present form is Christian ca. 9th cent.CE with both Jewish and Christian sources)
Vision of Ezra (a Christian document dating from 4th to 7th cent.CE)
Questions of Ezra (Christian, but date is imprecise)
Revelation of Ezra (Christian and sometime before 9th cent. CE)
Apocalypse of Sedrach (present form is Christian from ca. 5th cent. with earlier sources)
2 (Syriac Apocalypse of) Baruch (Jewish, from ca. 100 CE)
3 (Greek Apocalypse of) Baruch (Christian utilizing Jewish sources, ca. 1st–2nd cent. CE)
Apocalypse of Abraham (Jewish primarily, ca. 70–150 CE)
Apocalypse of Adam (Gnostic derived from Jewish sources from ca. the 1st cent. CE)
Apocalypse of Elijah (both Jewish and Christian, ca. 150–275 CE)
Apocalypse of Daniel (present form ca. 9th cent. CE, but contains Jewish sources from ca. 4th cent. CE).

2. Testaments:

Testaments of the Twelve Patriarchs (current form is Christian, ca. 150–200 CE, but Levi, Judah, and Naphtali are Jewish and date before 70 CE and probably 2nd–1st cent. BCE)
Testament of Job (Jewish, ca. late 1st cent. BCE)
Testaments of the Three Patriarchs (Jewish Testaments of Abraham, Isaac, and Jacob from ca. 100 CE which are linked with the Christian Testament of Isaac and Jacob)
Testament of Moses (Jewish, from ca. early 1st cent. CE)
Testament of Solomon (Jewish, current form ca. 3rd cent. CE, but earliest form ca. 100 CE)
Testament of Adam (Christian in current form ca. late 3rd cent. CE, but used Jewish sources from ca. 150–200 CE).

3. Expansions of Old Testament and other legends:

The Letter of Aristeas (Jewish, ca. 200–150 BCE)
Jubilees (Jewish, ca. 130–100 CE)
Martyrdom and Ascension of Isaiah (has three sections, the first Jewish from ca. 100 BCE, and 2nd and 3rd sections are Christian. The second from ca. 2nd cent. CE, and the third— Testament of Hezekiah, ca. 90–100 CE)
Joseph and Asenath (Jewish, ca. 100 CE)
Life of Adam and Eve (Jewish, ca. early to middle 1st cent. CE)
Pseudo-Philo (Jewish, ca. 66–135 CE)
Lives of the Prophets (Jewish, ca. early 1st cent. CE with later Christian additions)
Ladder of Jacob (earliest form is Jewish dating from late 1st cent.CE. One chapter is Christian)
4 Baruch (Jewish original but edited by a Christian, ca. 100–110 CE)
Jannes and Jambres (Christian in present form, but dependent on earlier Jewish sources from ca. 1st cent. BCE)
History of the Rechabites (Christian in present form dating ca. 6th cent. CE, but contains some Jewish sources before 100 CE)
Eldad and Modat (forged on basis of Numbers 11.26–29, before the 1st CE is now lost, but quoted in Shepherd of Hermas ca. 140 CE)
History of Joseph (Jewish, but difficult to date).

4. Wisdom and Philosophical Literature:

Ahiqar (Jewish dating from late 7th or 6th cent. BCE and cited in Apocryphal Tobit)
3 Maccabees (Jewish, ca. 1st cent. BCE)
4 Maccabees (Jewish, ca. before 70 CE)
Pseudo-Phocylides (Jewish maxims attributed to 6th cent. Ionic poet, ca. 50 BCE–100 CE)
The Sentences of the Syriac Menander (Jewish, ca. 3rd cent. CE).

5. Prayers, Psalms, and Odes:

More Psalms of David (Jewish psalms from ca. 3rd cent. BCE to 100 CE)
Prayer of Manasseh (sometimes in Apocrypha, Jewish from ca. early 1st cent. CE)
Psalms of Solomon (Jewish, ca. 50–5 BCE)
Hellenistic Synagogal Prayers (Jewish, ca. 2nd–3rd cent. CE)
Prayer of Joseph (Jewish, ca. 70–135)
Prayer of Jacob (mostly lost Jewish document from ca. 4th cent. CE)
Odes of Solomon (Christian but influenced by Judaism and probably also Qumran, ca. 100 CE)
See also[edit]
Apocrypha for books rejected by Jews but accepted by some Christians
New Testament apocrypha for books in the style of the New Testament



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Biblical Apocrypha
https://en.wikipedia.org/wiki/Biblical_apocrypha
From Wikipedia, the free encyclopedia
This article is about a class of books included in some Bibles.
For other books generally excluded from Bibles, see Apocrypha.

This article is about biblical books printed apart from the New and Old Testaments.
For books whose inclusion in the Old Testament canon is controversial,

The Biblical apocrypha (from the  Greek ἀπόκρυφος, apókruphos, meaning "hidden") denotes the collection of ancient books found, in some editions of the Bible, in a separate section between the Old and New Testaments[1] or as an appendix after the New Testament.[2] Although the term apocrypha had been in use since the 5th century, it was in Luther's Bible of 1534 that the Apocrypha was first published as a separate intertestamental section.[3] To this date, the Apocrypha is "included in the lectionaries of Anglican and Lutheran Churches."[4] Moreover, the Revised Common Lectionary, in use by most mainline Protestants including Methodists and Moravians, lists readings from the Apocrypha in the liturgicalkalendar, although alternate Old Testament scripture lessons are provided.[5]
The preface to the Apocrypha in the Geneva Bible explained that while these books "were not received by a common consent to be read and expounded publicly in the Church," and did not serve "to prove any point of Christian religion save in so much as they had the consent of the other scriptures called canonical to confirm the same," nonetheless, "as books proceeding from godly men they were received to be read for the advancement and furtherance of the knowledge of history and for the instruction of godly manners."[6] Later, during the English Civil War, the Westminster Confession of 1647 excluded the Apocrypha from the canon and made no recommendation of the Apocrypha above "other human writings",[7]and this attitude towards the Apocrypha is represented by the decision of the British and Foreign Bible Society in the early 19th century not to print it (see below). Today, "English Bibles with the Apocrypha are becoming more popular again" and they are often printed as intertestamental books.[8]
Most of the books of the Protestant Apocrypha are called deuterocanonical by Catholics per the Council of Trent and all of them are called anagignoskomena by the Eastern Orthodox per the Synod of Jerusalem. The Anglican Communion accepts "the Apocrypha for instruction in life and manners, but not for the establishment of doctrine (Article VI in the Thirty-Nine Articles)",[9] and many "lectionary readings in The Book of Common Prayer are taken from the Apocrypha", with these lessons being "read in the same ways as those from the Old Testament".[10] The Protestant Apocrypha contains three books (3 Esdras, 4 Esdras and the Prayer of Manasseh) that are accepted by many Eastern Orthodox Churches and Oriental Orthodox Churches as canonical, but are regarded as non-canonical by the Catholic Church and are therefore not included in modern Catholic Bibles.[11]

Biblical canon

Vulgate prologues

Jerome completed his version of the Bible, the Latin Vulgate, in 405. In the Middle Ages the Vulgate became the de facto standard version of the Bible in the West. The Vulgate manuscripts included prologues[12] that Jerome clearly identified certain books of the Vulgate Old Testament as apocryphal or non-canonical.
In the prologue to the books of Samuel and Kings, which is often called the Prologus Galeatus, he says:[13]
This preface to the Scriptures may serve as a “helmeted” introduction to all the books which we turn from Hebrew into Latin, so that we may be assured that what is not found in our list must be placed amongst the Apocryphal writings. Wisdom, therefore, which generally bears the name of Solomon, and the book of Jesus, the Son of Sirach, and Judith, and Tobias, and the Shepherd are not in the canon. The first book of Maccabees I have found to be Hebrew, the second is Greek, as can be proved from the very style.
In the prologue to Esdras he mentions 3 and 4 Esdras as being apocrypha.[14] In his prologue to the books of Solomon, he says:[15]
Also included is the book of the model of virtue (παναρετος) Jesus son of Sirach, and another falsely ascribed work (ψευδεπιγραφος) which is titled Wisdom of Solomon. The former of these I have also found in Hebrew, titled not Ecclesiasticus as among the Latins, but Parables, to which were joined Ecclesiastes and Song of Songs, as though it made of equal worth the likeness not only of the number of the books of Solomon, but also the kind of subjects. The second was never among the Hebrews, the very style of which reeks of Greek eloquence. And none of the ancient scribes affirm this one is of Philo Judaeus. Therefore, just as the Church also reads the books of Judith, Tobias, and the Maccabees, but does not receive them among the canonical Scriptures, so also one may read these two scrolls for the strengthening of the people, (but) not for confirming the authority of ecclesiastical dogmas.
He mentions the book of Baruch in his prologue to the Jeremias and does not explicitly refer to it as apocryphal, but he does mention that "it is neither read nor held among the Hebrews".[16] In his prologue to the Judith he mentions that "among the Hebrews, the authority [of Judith] came into contention", but that it was "counted in the number of Sacred Scriptures" by the First Council of Nicaea.[17] In his reply to Rufinus, he affirmed that he was consistent with the choice of the church regarding which version of the deuterocanonical portions of Daniel to use, which the Jews of his day did not include:
What sin have I committed in following the judgment of the churches? But when I repeat what the Jews say against the Story of Susanna and the Hymn of the Three Children, and the fables of Bel and the Dragon, which are not contained in the Hebrew Bible, the man who makes this a charge against me proves himself to be a fool and a slanderer; for I explained not what I thought but what they commonly say against us. (Against Rufinus, II:33 [AD 402]).[18]
According to Michael Barber, although Jerome was once suspicious of the apocrypha, he later viewed them as Scripture as shown in his epistles. Barber cites Jerome's letter to Eustochium, in which Jerome quotes Sirach 13:2.;[19] elsewhere Jerome also refers to Baruch, the Story of Susannah and Wisdom as scripture.[20][21][22]

Apocrypha in editions of the Bible

Apocrypha are well attested in surviving manuscripts of the Christian Bible. (See, for example, Codex VaticanusCodex SinaiticusCodex AlexandrinusVulgate, and Peshitta.) After the Lutheran and Catholic canons were defined by Luther (c. 1534) and Trent[23] (8 April 1546) respectively, early Protestant editions of the Bible (notably the Luther Bible in German and 1611 King James Version in English) did not omit these books, but placed them in a separate Apocrypha section apart from the Old and New Testaments to indicate their status.

Gutenberg Bible

This famous edition of the Vulgate was published in 1455. Like the manuscripts it was based on, the Gutenberg Bible lacked a specific Apocrypha section;[24] its Old Testament included the books that Jerome considered apocryphal, and those Clement VIII later moved to the appendix. The Prayer of Manasses was located after the Books of Chronicles, and 3 and 4 Esdras followed 2 Esdras (Nehemiah), and Prayer of Solomon followedEcclesiasticus.

Luther Bible

Martin Luther translated the Bible into German during the early part of the 16th century, first releasing a complete Bible in 1534. His Bible was the first major edition to have a separate section called Apocrypha. Books and portions of books not found in the Masoretic Text of Judaism were moved out of the body of the Old Testament to this section.[25] Luther placed these books between the Old and New Testaments. For this reason, these works are sometimes known as inter-testamental books. The books 1 and 2 Esdras were omitted entirely.[26] Luther was making a polemical point about the canonicity of these books. As an authority for this division, he cited St. Jerome, who in the early 5th century distinguished the Hebrew and Greek Old Testaments,[27] stating that books not found in the Hebrew were not received as canonical. Although his statement was controversial in his day,[28]Jerome was later titled a Doctor of the Church and his authority was also cited in the Anglican statement in 1571 of the Thirty-Nine Articles.[29]
Luther also expressed some doubts about the canonicity of four New Testament books, although he never called them apocrypha: the Epistle to the Hebrews, the Epistles of James and Jude, and the Revelation to John. He did not put them in a separate named section, but he did move them to the end of his New Testament.[30]

Clementine Vulgate

In 1592, Pope Clement VIII published his revised edition of the Vulgate, referred to as the Sixto-Clementine Vulgate. He moved three books not found in the canon of the Council of Trent from the Old Testament into an appendix "lest they utterly perish" (ne prorsus interirent).[31]
The protocanonical and deuterocanonical books he placed in their traditional positions in the Old Testament.

King James Version

The English-language King James Version (KJV) of 1611 followed the lead of the Luther Bible in using an inter-testamental section labelled "Books called Apocrypha", or just "Apocrypha" at the running page header.[32] The KJV followed the Geneva Bible of 1560 almost exactly (variations are marked below). The section contains the following:[33]
Included in this list are those books of the Clementine Vulgate that were not in Luther's canon. These are the books most frequently referred to by the casual appellation "the Apocrypha". These same books are also listed inArticle VI of the Thirty-Nine Articles of the Church of England.[34] Despite being placed in the Apocrypha, in the table of lessons at the front of some printings of the King James Bible, these books are included under the Old Testament.

The Bible and the Puritan revolution

The British Puritan revolution of the 1600s brought a change in the way many British publishers handled the apocryphal material associated with the Bible. The Puritans used the standard of Sola Scriptura (Scripture Alone) to determine which books would be included in the canon. The Westminster Confession of Faith, composed during the British Civil Wars (1642–1651), excluded the Apocrypha from the canon. The Confession provided the rationale for the exclusion: 'The books commonly called Apocrypha, not being of divine inspiration, are no part of the canon of the Scripture, and therefore are of no authority in the church of God, nor to be any otherwise approved, or made use of, than other human writings' (1.3).[35] Thus, Bibles printed by English Protestants who separated from the Church of England began to exclude these books.

Other early Bible editions

In the Zürich Bible (1529–30) they are placed in an Appendix. They include 3 Maccabees, along with 1 Esdras & 2 Esdras. The 1st edition omitted the Prayer of Manasseh and the Rest of Esther, although these were included in the 2nd edition. The French Bible (1535) of Pierre Robert Olivétan placed them between the Testaments, with the subtitle, "The volume of the apocryphal books contained in the Vulgate translation, which we have not found in the Hebrew or Chaldee".All English translations of the Bible printed in the sixteenth century included a section or appendix for Apocryphal books. Matthew's Bible, published in 1537, contains all the Apocrypha of the later King James Version in an inter-testamental section. The 1538 Myles Coverdale Bible contained an Apocrypha that excluded Baruch and the Prayer of Manasseh. The 1560 Geneva Bible placed the Prayer of Manasseh after 2 Chronicles; the rest of the Apocrypha were placed in an inter-testamental section. The Douay-Rheims Bible (1582–1609) placed the Prayer of Manasseh and 3 and 4 Esdras into an Appendix of the second volume of the Old Testament.
In 1569 the Spanish Reina Bible, following the example of the pre-Clementine Latin Vulgate, contained the deuterocanonical books in its Old Testament. Following the other Protestant translations of its day, Valera's 1602 revision of the Reina Bible moved these books into an inter-testamental section.

Modern editions

All King James Bibles published before 1666 included the Apocrypha,[36] though separately to denote them as not equal to Scripture proper, as noted by Jerome in the Vulgate, to which he gave the name, "The Apocrypha."[37] In 1826,[38] the National Bible Society of Scotland petitioned the British and Foreign Bible Society not to print the Apocrypha,[39] resulting in a decision that no BFBS funds were to pay for printing any Apocryphal books anywhere. Since that time most modern editions of the Bible and reprintings of the King James Bible omit the Apocrypha section. In the 18th century, the Apocrypha section was omitted from the Challoner revision of the Douay-Rheims version. In the 1979 revision of the Vulgate, the section was dropped. Modern reprintings of the Clementine Vulgate commonly omit the Apocrypha section. Many reprintings of older versions of the Bible now omit the apocrypha and many newer translations and revisions have never included them at all.
There are some exceptions to this trend, however. Some editions of the Revised Standard Version and the New Revised Standard Version of the Bible include not only the Apocrypha listed above, but also the third and fourthbooks of Maccabees, and Psalm 151.
The American Bible Society lifted restrictions on the publication of Bibles with the Apocrypha in 1964. The British and Foreign Bible Society followed in 1966.[40] The Stuttgart edition of the Vulgate (the printed edition, not most of the on-line editions), which is published by the UBS, contains the Clementine Apocrypha as well as the Epistle to the Laodiceans and Psalm 151.
Brenton's edition of the Septuagint includes all of the Apocrypha found in the King James Bible with the exception of 2 Esdras, which was not in the Septuagint and is no longer extant in Greek.[41] He places them in a separate section at the end of his Old Testament, following English tradition.
In Greek circles, however, these books are not traditionally called Apocrypha, but Anagignoskomena (ἀναγιγνωσκόμενα), and are integrated into the Old Testament. The Orthodox Study Bible, published by Thomas Nelson Publishers, includes the Anagignoskomena in its Old Testament, with the exception of 4 Maccabees. This was translated by the Saint Athanasius Academy of Orthodox Theology, from the Rahlfs Edition of the Septuagint using Brenton's English translation and the RSV Expanded Apocrypha as boilerplate. As such, they are included in the Old Testament with no distinction between these books and the rest of the Old Testament. This follows the tradition of the Eastern Orthodox Church where the Septuagint is the received version of Old Testament scripture, considered itself inspired in agreement with some of the Fathers, such as St Augustine, rather than the Hebrew Masoretic text followed by all other modern translations.[42]

Anagignoskomena

The Septuagint, the ancient and best known Greek version of the Old Testament, contains books and additions that are not present in the Hebrew Bible. These texts are not traditionally segregated into a separate section, nor are they usually called apocrypha. Rather, they are referred to as the Anagignoskomena (ἀναγιγνωσκόμενα, "things that are read" or "profitable reading"). The anagignoskomena are TobitJudithWisdom of SolomonWisdom of Jesus ben Sira (Sirach)BaruchLetter of Jeremiah (in the Vulgate this is chapter 6 of Baruch), additions to Daniel (The Prayer of AzariasSusanna and Bel and the Dragon), additions to Esther1 Maccabees2 Maccabees3 Maccabees1 Esdras, i.e. all of the Deuterocanonical books plus 3 Maccabees and 1 Esdras.[43]
Some editions add additional books, such as Psalm 151 or the Odes (including the Prayer of Manasses). 2 Esdras is added as an appendix in the Slavonic Bibles and 4 Maccabees as an appendix in Greek editions.[43]

Pseudepigrapha

Technically, a pseudepigraphon is a book written in a biblical style and ascribed to an author who did not write it. In common usage, however, the term pseudepigrapha is often used by way of distinction to refer to apocryphal writings that do not appear in printed editions of the Bible, as opposed to the texts listed above. Examples[44] include:
Often included among the pseudepigrapha are 3 and 4 Maccabees because they are not traditionally found in western Bibles, although they are in the Septuagint. Similarly, the Book of EnochBook of Jubilees and 4 Baruch are often listed with the pseudepigrapha although they are commonly included in Ethiopian Bibles. The Psalms of Solomon are found in some editions of the Septuagint.

Classification


It is hardly possible to form any classification not open to some objection. Scholars are still divided as to the original language, date, and place of composition of some of the books that come under this provisional attempt at order. (Thus some of the additions to Daniel and the Prayer of Manasseh are most probably derived from a Semitic original written in Palestine, yet in compliance with the prevailing opinion they are classed under Hellenistic Jewish literature. Again, the Slavonic Enoch goes back undoubtedly in parts to a Semitic original, though most of it may have been written by a Greek Jew in Egypt.)The Apocrypha of the King James Bible constitutes the books of the Vulgate that are present neither in the Hebrew Old Testament nor the Greek New Testament. Since these are derived from the Septuagint, from which the old Latin version was translated, it follows that the difference between the KJV and the Roman Catholic Old Testaments is traceable to the difference between the Palestinian and the Alexandrian canons of the Old Testament. This is only true with certain reservations, as the Latin Vulgate was revised by Jerome according to the Hebrew, and, where Hebrew originals were not found, according to the Septuagint. Furthermore, the Vulgate omits 3 and 4 Maccabees, which generally appear in the Septuagint, while the Septuagint and Luther's Bible omit 2 Esdras, which is found in the Apocrypha of the Vulgate and the King James Bible. Luther's Bible, moreover, also omits 1 Esdras. It should further be observed that the Clementine Vulgate places the Prayer of Manasses and 3 Esdras and 4 Esdras in an appendix after the New Testament as apocryphal.

A distinction can be made between the Palestinian and the Hellenistic literature of the Old Testament, though even this is open to serious objections. The former literature was written in Hebrew or Aramaic, and seldom in Greek; the latter in Greek.
Next, within these literatures there are three or four classes of subject material.
  • Historical,
  • Legendary (Haggadic),
  • Apocalyptic,
  • Didactic or Sapiential.
The Apocrypha proper then would be classified as follows:--

Cultural impact

  • Christopher Columbus was said to have been inspired by "Six parts hast Thou dried up." from 4 Esdras 6:42 to undertake his hazardous journey across the Atlantic.[45]
  • The introitus, "Eternal rest grant unto them, O Lord, and let perpetual light shine upon them", of the traditional Requiem in the Catholic Church is loosely based on 4 Esdras 2:34–35.
  • The alternative introitus for Quasimodo Sunday in the Roman rite of the Catholic Church is loosely based on 4 Esdras 2:36–37.
  • The Story of Susanna is perhaps the earliest example of a courtroom drama, and perhaps the first example of an effective forensic cross-examination (there are no others in the Bible: except perhaps Solomon's judgement at 1 Kings 3:25).
  • Bel and the Dragon is perhaps the earliest example of a locked room mystery.
  • Shylock's reference in The Merchant of Venice to "A Daniel come to judgment; yea, a Daniel!" refers to the story of Susanna and the elders.
  • The theme of the elders surprising Susanna in her bath is a common one in art, such as in paintings by Tintoretto and Artemisia Gentileschi, and in Wallace Stevens' poem Peter Quince at the Clavier.
  • Let Us Now Praise Famous Men, the title of James Agee's 1941 chronicle of Alabama sharecroppers, was taken from Ecclesiasticus 44:1: "Let us now praise famous men, and our fathers that begat us."
  • In his spiritual autobiography Grace Abounding to the Chief of SinnersJohn Bunyan recounts how God strengthened him against the temptation to despair of his salvation by inspiring him with the words, "Look at the generations of old and see: did any ever trust in God, and were confounded?"