Christianity In The Odyssey

Even though we may live our life in devotion to God, He does not protect us from everything. Though Malchus demonstrated devotion to God when he choose to live his life in chastity, adversity came when Malchus was leaving his monastery to go back home and console his widowed mother when he tells us, " We were captured, divided up and dragged off in different directions" (page 123). Traveling with others on the main road, Ishmaelites came and captured Malchus and the group he was with. We do not know why God allowed for Malchus to be captured, but we do know that God has a plan and purpose for everything. Being sold into slavery, Malchus and a woman who was traveling in the same group were given the same master. With his new master Malchus was

David said “O taste and see that the LORD is good: blessed is the man that trusteth in him (Psalm 34:8 KJV). He goes on to say “But his delight is in the law of the LORD; and in his law doth he meditate day and night” (Psalm 1:2 KJV) and he hides God’s Word in his heart that he might not sin against Him (Psalm 119:11 KJV).

Hellenic Polytheism follows eight evil thoughts that the Hellenes believed in. In the epic, “The Cyclops”, Odysseus manipulates Polyphemus into a way for his men and him to escape by going into the cave and agonizing him. Throughout the epic, Odysseus commits several of the eight Greek evil thoughts, including, Hyperephania (Pride), Kenodoxia (Boasting), and Orge (Anger). The impact of pride (hyperephania) on humans can hurt the human, furthermore, having too much pride will turn into the feeling of amelioration to oneself, moving on, having too much dignity, oneself may believe they do better than each person. Odysseus’s words breathe, “How do you like the beating that we gave you, you damned cannibal? Eater of guests under your roof! Zeus

E.P. Sanders is an expert on second-temple Judaism. Paul and Palestinian Judaism argues that Judaism was not a legalistic, works-based-moral-righteousness, but rather a faith based on the grace of their creator God (Sanders, 32). The IV Ezra documents grasp Paul’s context and a renewed understanding of God’s covenant-which was given to Abraham for all of Israel. Sanders finds that the covenant is not something that requires the earning of God’s grace (Sanders, 420). It is not formulated around the fear of never completing enough works so as to merit God’s favor. Within Romans 4, Sanders argues that Paul in his pre-Christian days was not referencing boasting, because Judaism itself was not of works-righteousness (Sanders, 33). In reality, he attributes our modern negativity

In the last but not least Section 8 of “The Sins of Scripture,” John Spong analyzes the writing and history that was used when writing the passages of the bible. It first talks about the Dawn of human history where it mentions the Odyssey. To me the Odyssey is quite interesting because it emphasizes how people saw themselves. The Odyssey demonstrates people who they are, what their values are and fears and anxieties. I think it is pretty interesting because often people ask themselves these sorts of questions.

In the Hebrew Bible and The Odyssey there are heroic figures that play an important role through out each of the books. These heroic figures from the Bible and The Odyssey have many similarities and differences that reflect the different cultures they are from. These heroes are called upon by greater beings, such as gods, to complete difficult journeys and or tasks that the god has made them destined to complete. Each of these legendary heroes demonstrates a particular culture’s needs. Through these journeys and or tasks they are forced to overcome challenging obstacles and make sacrifices.

People are always questioning whether Hell and Heaven are real or not. The thought of an afterlife is something every human thinks about. In Core 3 we read many books, one being Virgil’s The Aeneid, and another being Homer’s The Odyssey. Both books have to do with men attempting to complete a journey. Both books involve the Trojan War and journeys across roaring seas. During each book, the men enter the afterlife with a guide to help them through Hell, and each author gives their own thoughts depicting how it might appear. This year in Core 4 we read Dante’s Inferno, a book about Dante going to the afterlife guided by Virgil, a Roman poet. The authors all have some similarities in their interpretations of Hell. However, there are

Paul tells us that righteousness is given to the people, by God in verse 1:17. In this passage Paul reveals the revelation of God; he is the revelation of the righteousness (van Aarde 1). God pardons “those who repent of their sins”, while punishing the “wicked”, [this shows the righteousness that God gives the people] (Sanders 305). He “God” gives all a chance to ask for forgiveness of their sins. It is the righteousness and tender mercy that the Lord has over his people. Some may beg to different and say that it’s the covenant promise that makes us righteous. Because God made a promise to all man before we entered the world, they feel that righteousness is given. I

This is followed by David’s petition and call to God to deliver him from his situation and to take revenge on his enemies. He ends his lament with a praise to God that salvation is God’s decision, and not man’s. This differs from the psalmist’s initial belief that only specific people can receive

However, because they do not believe, paul must now show himself to the Gentiles who did not know beforehand. “but of Israel he says, All day long I have held out my hands to a disobedient and contrary people.” this is paul proclaiming that unlike man God loves everyone and that

The afterlife or Underworld as a residence for souls after death has been a very common theme in literature. This notion intrigues us, this concept of a state of being that once experienced cannot be shared. Yet we continue to envision what it might be like. The Underworld, as a place beneath the earth where souls go after death has been reimagined countless time, from early Greek epics, such as the Iliad and Odyssey to more modern sources like Dante’s Inferno. Although beliefs concerning the afterlife have evolved over the centuries, many of the concepts represented in early Greek and Latin poems are still believed today.

It is interesting that he directed to the deity as "O God," not as my God. David had sinned and had no right to call Him that. He made his appeal to the compassion and mercy of God. He saw God as holy and merciful. David knew his sin had turned him away from God, who before this incident had a close connection.

This leads to David crying out for God’s mercy as he repents because he came under the realization of how detrimental his actions were and the consequences. David points out his own sin in verse 2, “Wash me thoroughly from my iniquity, And cleanse me from my sin.” This is important because if David never pointed out that he did sin and that it was his own fault, this whole passage may have been for show. This revealing of sin continues to the end of verse 6. Then David asks for forgiveness knowing that God would. Verse 7 demonstrates this, “Purge me with hyssop, and I shall be clean; Wash me, and I shall be whiter than snow.” David then turns his attention to the process of God restoring his heart in verse 10, “Create in me a clean heart, O God, And renew a steadfast spirit within me.” This verse is so important because of the application purposes of it. This points to God’s redemptive quality and how He is always willing to restore when we repent. We see that in verse 13 David takes his fault and begins to use it for the bettering of the kingdom. David had overcome the shame of the situation and learned that his sin could impact the lives of others for the good. It goes like this, “Then I will teach transgressors Your ways. And sinners shall be converted to You.” The heart change in this verse is proven by a latter verse in Romans 8:28, “And

Psalm 70 is a prayer for those who seeks God salvation. The story behind this psalm is that David asked God for help. “Hasten, O God, to save me; come quickly. LORD, to help me”. He asked for his help because he an enemy is going to kill him. “May those who want to take my life be put to shame and confusion; may all who desire my ruin be turned back in disgrace” David’s emamy thought he had beaten him so he said “Aha! Aha!” which brings me to the next verse “May those who say to me, “Aha! Aha!” turn back because of their shame.” God did come and helped David, he want anyone who seeks God be rejoice and always say “ The LORD is great” but at the end he still need help because he is poor and needy so he continue to seek out God.

The psalm begins by declaring that the righteous one is אשרי. The word is usually translated “blessed,” or “happy.” It is distinct from בָרוּךְ (also translated “blessed”) in that the latter “invokes the beneficent work of God on persons and groups,” while אשרי is a beatitude and “points to and commends the conduct and character that enjoys [God’s blessing].” Neither word is perfect, because אשרי describes both secular and spiritual happiness, and Brown suggests “truly happy” as a translation that captures both.