ζῶ δὲ οὐκέτι ἐγώ, ζῇ δὲ ἐν ἐμοὶ Χριστός· ὃ δὲ νῦν ζῶ ἐν σαρκί, ἐν πίστει ζῶ τῇ τοῦ ⸂υἱοῦ τοῦ θεοῦ⸃ τοῦ ἀγαπήσαντός με καὶ παραδόντος ἑαυτὸν ὑπὲρ ἐμοῦ. – Galatians 2.20 I need to write this down to clear it up some and to have on recall for later. So… As you know, my dissertation proposes a unique model of atonement in Galatians based on Jesus’s voluntary death — he voluntarily surrendered himself to die for/in order to bring about/X the new creation/covenant. I usually just drop the suicide bomb. While I will explain the actual
I need to save this for later. And I want to share. Professor Douglas Davies, Department of Theology and Religion, discusses the development of rituals in crematoria, and woodland and natural burials.
I realize this thesis has never been proposed before so bear with me… In reading through what Jarvis Williams calls “martyrdom theology” I come across Eleazar of 2 Maccabees: Eleazar, one of the foremost scribes, a man advanced in age and of noble appearance, was being forced to open his mouth to eat pork. 19 But preferring a glorious death to a life of defilement, he went forward of his own accord to the instrument of torture, 20 spitting out the meat as they should do who have the courage to reject food unlawful to taste even for love of life.
thoughts, unedited. Many of my commentators are helping me so thank you. Martyrdom Self-inflicted death is not the only sort of chosen death mentioned in Scripture. Likewise, there is the death chosen in lieu of violating God’s law or as a witness to one’s system of belief. It is too neat a dichotomy to suggest the suicides above occur because of internal motives but the martyrdoms below are easily external. While the suicides are clearly a result of the choice of the individual based usually on some sense of honor, we cannot too easily separate the notion of blasphemy
notes. not edited. notes. In attempting to decide whether or not to place him and his self-inflicted death as a devotio, I examined his status before death (explained in chapter ____ below) as well as the intent. The story of Samson, I maintain, does not fit easily into our already too-gray categories. Because of that, I will place Samson first in the category of self-inflicted death and examine him as such, but will use him in a later chapter as a type of devotio. Before Samson’s life begins, it is announced via the angelical proclamation (Judges 13.2–20); however, there
I’ve written about Judas before, a while ago. These are more notes, however. I think we give Judas a bum rap. Notably, there is the suicide of Judas (in Matthew’s account, at least), which must be — because of the nature of the story in the Gospels and the close parallel to Jesus — examined more closely, even nothing else as a way to measure the literary reception of suicide. Daube does not see in the story of Judas a crime but almost an atonement. Judas kills himself exactly because of remorse and, perhaps, in light of the Mosaic