2021/07/07

New Testament History and Literature (The Open Yale Courses Series): Martin, Dale B

New Testament History and Literature (The Open Yale Courses Series): Martin, Dale B.: 9780300180855: Amazon.com: Books

In this engaging introduction to the New Testament, Professor Dale B. Martin presents a historical study of the origins of Christianity by analyzing the literature of the earliest Christian movements. Focusing mainly on the New Testament, he also considers nonbiblical Christian writings of the era.

Martin begins by making a powerful case for the study of the New Testament. He next sets the Greco-Roman world in historical context and explains the place of Judaism within it. In the discussion of each New Testament book that follows, the author addresses theological themes, then emphasizes the significance of the writings as ancient literature and as sources for historical study. Throughout the volume, Martin introduces various early Christian groups and highlights the surprising variations among their versions of Christianity.

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About the Author
Dale B. Martin is Woolsey Professor of Religious Studies, Yale University. His previous books include The Corinthian Body and Slavery as Salvation: The Metaphor of Slavery in Pauline Christianity, both published by Yale University Press. He lives in New Haven, CT.

Product details
Publisher ‏ : ‎ Yale University Press; Original edition (April 24, 2012)
Language ‏ : ‎ English
Paperback ‏ : ‎ 447 pages

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4.8 out of 5 stars

Top reviews from the United States
Carol
5.0 out of 5 stars The book is even better than the Yale on-line lecture series.
Reviewed in the United States on October 22, 2016
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Dale Martin is a teacher par excellence. And his writing is even better.. I watched the on-line version of this course. The best on-line course I have ever taken. The book is his print version -- but better. He studies the New Testament in the context of its time and cultures. As a result, this collection of ancient books reveals so much more to us than what we learned in church. His writing style is clear, organized, and to the point. He not only presents the results of his own work and research, but also points out what other scholars think about the topic at hand. Excellent footnotes. If you are interested in New Testament studies or ancient history, this is a book for you.
12 people found this helpful
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ItsMe
5.0 out of 5 stars For Bible readers
Reviewed in the United States on February 8, 2014
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I bought this book after viewing the course online. There was so much information in the videos that I wanted to have it in print for future reference. It is strictly about the history of the Bible and its origins, and not about the meaning of scripture. Being familiar with the New Testament through the church liturgy, I was curious about the authors of the gospels - who they were and what their qualifications were to write what they did. The lectures and the book present information from Biblical scholars about the authorship of the gospels, as well as the relevance of the gospels to the times in which they were written. It was interesting to learn that there were many diverse beliefs about Jesus and his teaching for several centuries after his death and that, even today, not all Bibles contain the same books for the same reason.
7 people found this helpful
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J. Rodriguez Cano
5.0 out of 5 stars A very readable book
Reviewed in the United States on April 20, 2013
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After following Professor Martin's interesting lectures on video (an OpenYale course on the web), I assumed this book would be a transcription of those lectures. I was wrong: it is totally rewritten. Fortunately, it follows the lectures' sequence and succeeds in keeping the immediacy of the video lectures. Dale Martin's style and historical-critical approach (what the Bible and other Christian literature meant to the people at the time) make this book very readable. For those interested in the history of that crucial period of humanity -the hundred and fifty years after the birth of Jesus, when the mixture of Greek culture, Judaism, and the beginning of Christianity determined to a great length our Western culture- this is the book to read. (Bart Ehrman's 'The New Testament' has a similar orientation and is also very commendable.)
19 people found this helpful
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Charles
5.0 out of 5 stars Worth every penny
Reviewed in the United States on January 29, 2021
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Great companion to the video lectures
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jeffery b. howell
5.0 out of 5 stars Good place to start
Reviewed in the United States on January 3, 2017
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I watched Dr. Martin's Yale lectures on youtube. This is the book form of these lectures. It is a great introduction to the study of the New Testament and Christianity. He deftly demonstrates the complexity and variety of early Christianity. I highly recommend the book and the lectures.
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pcsnake
5.0 out of 5 stars Very good and very honest. I liked this book and the course it goes with.
Reviewed in the United States on October 26, 2016
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I watched the entire lecture series for the course that goes with this. Dale Martin is good--very good. A rare and gifted, refreshing
professor who teaches an honest course and authored an honest book.
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Mel Tungate
5.0 out of 5 stars Professor Martin is great
Reviewed in the United States on December 6, 2016
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Martin is great. And, look at the Yale videos as you read each chapter. They're free.
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william eckersberg
5.0 out of 5 stars Five Stars
Reviewed in the United States on June 11, 2016
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very pleased
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will1957
4.0 out of 5 stars Worth buying to accompany his Yale lectures.
Reviewed in the United Kingdom on April 20, 2017
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I bought the Kindle version of this book on the strength of watching Martin's Yale lectures on YouTube. The book follows the format of the lectures, which is useful and you can use one to supplement the other. For people with degrees in Theology or New Testament studies, Martin does not provide anything particularly new. He is sceptical about the historical reliability of the Gospels and Acts; a common view. However, this should not put off who hold differing views from buying and reading this work. Having watched Christine Hayes' lectures on the Old Testament and bought its accompanying book I would say I did not find Martin as engaging as she is, but this is a matter of taste and opinion and not a criticism of Martin's book.

Taking everything into account this is a good introduction to the New Testament, it covers all the important areas, and is worth reading.
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Sarah
5.0 out of 5 stars BRILLIANT!
Reviewed in the United Kingdom on December 1, 2018
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Excellent book. Dale had a very open and honest view of the NT. I have really enjoyed reading it. A great stand alone book or to be used with the online resources.
I'm working in ministry and this has been a huge asset to me.
I love it!
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PEDRO ALMEIDA
5.0 out of 5 stars Five Stars
Reviewed in the United Kingdom on March 7, 2016
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Came in time and as good as promised
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M Clark
4.0 out of 5 stars Another excellent release from the OpenYale Courses series
Reviewed in Germany on May 7, 2013
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this is the second from this series that I have read and was very impressed. Both were so good, I am inspired to read more.
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New Testament History and Literature
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New Testament History and Literature
by Dale B. Martin
 4.28  ·   Rating details ·  88 ratings  ·  7 reviews
In this engaging introduction to the New Testament, Professor Dale B. Martin presents a historical study of the origins of Christianity by analyzing the literature of the earliest Christian movements. Focusing mainly on the New Testament, he also considers nonbiblical Christian writings of the era.

Martin begins by making a powerful case for the study of the New Testament. ...more
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Published April 24th 2012 by Yale University Press (first published January 1st 2009)
ISBN0300180853 (ISBN13: 9780300180855)
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 Average rating4.28  ·  Rating details ·  88 ratings  ·  7 reviews

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محمّد فؤاد
May 09, 2021محمّد فؤاد rated it really liked it
Shelves: اساطیر-ادیان, انگلیسی, کتاب-صوتی
https://oyc.yale.edu/courses

دانشگاه ییل برای کرونا چند تا از دوره‌های آموزشی خودش رو رایگان در اختیار عموم گذاشته. این دوره و دوره‌های دیگه با موضوعات مختلف رو از آدرس بالا می‌تونید دانلود کنید. از لحاظ کیفیت آموزش حرف ندارن. ...more
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Mike Day
Dec 31, 2018Mike Day rated it it was amazing  ·  review of another edition
Shelves: church-history, new-testament, christianity
I loved these lectures by Dale Martin. There were some things I had not considered before, and if you are a believer in Jesus Christ, knowing some of historical issues surrounding the construction of the New Testament, the different Christologies that were disseminating during the formulation of these texts, will help students to see why certain things were included in these documents and how early Christians had divergent beliefs about Jesus.

You probably will not agree with all of Martin's conclusions, but he will make you think! (less)
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Jean Cutshall
Feb 01, 2020Jean Cutshall rated it it was amazing
I had to read this in short segments. Lots to learn!
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Jamie Anderson
Jan 23, 2019Jamie Anderson rated it really liked it
Dale Martin is a knowledgeable professor and an entertaining writer. I enjoy his work without always agreeing with his conclusions.
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Ci
Mar 17, 2015Ci rated it it was amazing
Shelves: re-read-books
Excellent course materials to accompany the Open Yale course offered on itune. The material is immense and complex, requires much reading and collating of facts. Yet Prof. Martin has a lively and engaging lecturing style imparting his scholarly knowledge of New Testament in the scholar-historical method approach. An extremely useful course. Bart Erhman's books are good supplement for this course. (less)
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Ryan
Aug 16, 2013Ryan rated it it was amazing
Shelves: sunday-reading
Fascinating. This book is filled with many insights that brought new life to the NT for me. I only wish I'd written notes as I went along. I didn't finish it before the end of 2013, largely because I tried to read the NT text concurrent with each chapter. Anyway, I'm on to reading the Old Testament/Hebrew Bible for Sunday School. I'll have to come back to this next year. (less)
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New Testament History and Literature Quotes Showing 1-2 of 2
“Imagine that you are a seamstress who works in a cloth shop in the city of Corinth, in Greece, in the year 56. Eutychus, a guy who lives next door to you and works in a leather workshop nearby, has just joined a new club, and he tells you about it. First, they don’t meet in the daytime, but either early, before light, or after dark. There are only enough of them to fill a decent-sized dining room, but they call themselves the “town meeting.” You’re not quite sure what they do at these meetings. They don’t appear to worship any god or goddess that you can see. They use the term “god” sometimes, but this god doesn’t have a name, and to you that would be bizarre. Remember, you are pretending that you’re a Greek living in the year 56 in Corinth. To you, these people look as if they don’t believe in gods at all; they look like atheists. The people in this new club have a very high respect for a criminal Jew who led some kind of guerrilla war and was executed long ago, somewhere in Syria. Eutychus says, though, that this Jew is still alive somewhere. In fact, Eutychus says that the Jew “bought” him, although you didn’t know that Eutychus was ever a slave. In fact, you’re pretty sure he wasn’t a slave. So what does it mean that this guy bought him? At these town meetings they eat meals—which is not unusual since most clubs in your society eat meals—but they call the meals the “boss’s dinner,” or sometimes “the thank-you.” Some people say they eat human flesh at these dinners, but you doubt that because for some reason they seem to be vegetarians. You doubt whether vegetarians would eat human flesh. Eutychus says that to initiate new members into their club, they “dip them,” naked, and then they “get healthy.” Once you’re in the club, they call you “comrade,” and you have sex with anyone and everyone, because it doesn’t matter anymore whether you’re a man or a woman; in fact, they kind of figure you’re neither—or both.”
― Dale B. Martin, New Testament History and Literature
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“Paul follows precisely the same strategy in dealing with the problem of eating food sacrificed to idols. Meat was a precious and rare commodity in an ancient city. Most people could not afford to buy it in the market. The main time they would eat meat would be at a sacrificial festival provided either by the city or more often by a wealthy individual who paid for the festival and its expenses out of his own pocket in return for the honor he and his family would then gain. The sacrifices would be made, some of the materials would be burned for the god, some would be given to the priests or other officials of the cult, and then the rest would be distributed to the people for their own feasting with their families and friends. But of course, any participation in these activities was precisely what Jews and early Christians considered idolatry. The poor Christians at Corinth would have had to attend a sacrificial setting in order to eat meat, and it would have been meat that had been sacrificed to a deity. The more “superstitious” Christians, no doubt, probably believed that the god, perhaps in the form of a “demon,” could have “possessed” the meat, and that by eating it, they could endanger themselves with demonic possession. They did believe, in at least some contexts and in some sense, that when they ate the “body and blood” of Christ in the Lord’s Supper, they were ingesting Christ himself. Why wouldn’t a similar process take place if they ate the sacrificial foods of Apollo or Aphrodite, two of the most important and powerful gods of Corinth? Even meat sold in a marketplace likely would have come from some kind of sacrificial practice. The officials or priests who were given portions of the sacrificed animal—often choice portions—had the liberty of making a bit of money by selling their portions to a butcher, who would then process the meat and resell it to people. In other words, unless one were rich enough to buy an animal and have it butchered and prepared, one could scarcely avoid eating meat that had been part of a sacrifice. The poor could hardly do so if they ate meat at all.”
― Dale B. Martin, New Testament History and Literature





New Testament History and Literature with Dale B. Martin - YouTube

New Testament History and Literature with Dale B. Martin - YouTube




New Testament History and Literature with Dale B. Martin
26 videos907,005 viewsLast updated on Jul 2, 2014

This course provides a historical study of the origins of Christianity by analyzing the literature of the earliest Christian movements in historical context, concentrating on the New Testament. Although theological themes will occupy much of our attention, the course does not attempt a theological appropriation of the New Testament as scripture. Rather, the importance of the New Testament and other early Christian documents as ancient literature and as sources for historical study will be emphasized. A central organizing theme of the course will focus on the differences within early Christianity (-ies).


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1. Introduction: Why Study the New Testament?

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2. From Stories to Canon

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3. The Greco-Roman World

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4. Judaism in the First Century

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5. The New Testament as History

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6. The Gospel of Mark

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7. The Gospel of Matthew

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8. The Gospel of Thomas

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9. The Gospel of Luke

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10. The Acts of the Apostles

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11. Johannine Christianity: The Gospel

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12. Johannine Christianity: The Letters

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13. The Historical Jesus

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14. Paul as Missionary

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15. Paul as Pastor

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16. Paul as Jewish Theologian

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17. Paul's Disciples

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18. Arguing with Paul?

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19. The "Household" Paul: The Pastorals

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20. The "Anti-household" Paul: Thecla

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21. Interpreting Scripture: Hebrews

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22. Interpreting Scripture: Medieval Interpretations

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23. Apocalyptic and Resistance

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25. Ecclesiastical Institutions: Unity, Martyrs, and Bishops

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26. The "Afterlife" of the New Testament and Postmodern Interpretation

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Dale Martin - Wikipedia

Dale Martin - Wikipedia

Dale Martin

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This article is about the biblical scholar. For the professional wrestling promotion, see Professional wrestling in the United Kingdom § Joint Promotions.

Dale Basil Martin (born 1954) is an American New Testament scholar.

Contents

Career
Personal life
Bibliography
References

CareerEdit

Martin joined the faculty of Yale University in 1999 and retired as the Woolsey Professor of Religious Studies in 2018.[1][additional citation(s) needed] Before Yale, he was a faculty member at Rhodes College and Duke University.

Martin has degrees from Abilene Christian University, Princeton Theological Seminary, and Yale. He was elected a Fellow of the American Academy of Arts and Sciences in 2009.[2]

Personal lifeEdit

Martin grew up in Texas and attended a fundamentalist church related to the Churches of Christ.[3][4] He is currently a member of the Episcopal Church.[3] He identifies as a gay man.[5]

BibliographyEdit


ReferencesEdit

  1. ^ "Martin, Dale B. 1954–". Contemporary Authors. 2020. Retrieved September 17, 2020.
  2. ^ "Dale Martin". Henry Koerner Center for Emeritus Faculty, Yale University. Retrieved September 17, 2020.
  3. ^ a b Introduction to the New Testament History and Literature. Yale University. 2011.
  4. ^ http://www.christchurchnh.org/sermon/2014/12/10/time-cyclical-and-time-linear-professor-dale-martin
  5. ^ "Lecture #7. The Gospel of Matthew". YouTube. 2020. Retrieved January 3, 2021.

알라딘: 주해 동경대전 - 동경대전의 판본 이해 윤석산

알라딘: 주해 동경대전
주해 동경대전 - 동경대전의 판본 이해   
윤석산 (주해)모시는사람들2021-07-05


양장본608쪽

책소개

동학경전(동경대전, 용담유사)과 동학의 스승(수운 최제우, 해월 최시형), 그리고 동학의 사적지를 평생 연구해 온 저자가 그동안 ‘동경대전’에 관련하여 연구, 주해해 온 성과를 총 결집하여 ‘동경대전 주해’와 ‘한글 동경대전’ ‘동경대전 판본에 대한 연구’ ‘동경대전 영인본’ 등을 수록한 종합적인 책으로 간행하였다.

목차
Ⅰ 주해
▷포덕문(布德文)
▷논학문(論學文)
▷수덕문(修德文)
▷불연기연(不然其然)
▷의례·시문(儀禮·詩文) : 문(祝文) / 주문(呪文) / 입춘시(立春詩) / 절구(絶句) / 강시(降詩) / 좌잠(座箴) / 화결시(和訣詩)
▷탄도유심급(歎道儒心急)
▷시문 편(詩文 篇) : 결(訣) / 우음(偶吟) / 전팔절(前八節) / 후팔절(後八節) / 제서(題書) / 영소(詠宵) / 필법(筆法) / 유고음(流高吟) / 우음(偶吟) / 기타 시문(其他 詩文)
▷통문 통유 의식 발문(通文 通諭 儀式 跋文) : 통문(通文) / 통유(通諭) / 의식(儀式) / 발문(跋文)

Ⅱ 한글판 동경대전(계미중하판 대역)

Ⅲ 동경대전 문헌 연구
▷‘새로 발견된『 동경대전』’에 관하여
▷『동경대전』 간행의 서지적 고찰
▷『동경대전』의 체제와 내용
▷『동경대전』 간행과『 도원기서』 편찬의 의의
▷해월 법설의 초기 자료 연구

Ⅳ 자료
▷새로 발견된 동경대전
▷계미중춘판 (1883)
▷무자중춘판 (1888)
▷신묘중춘판 (1891)
▷임진판 성경대전 (1892)
▷최초 활자본 (1907)

접기
책속에서

P. 27 『동경대전』은 바로 이러한 수운 선생의 깊은 깨달음의 세계가 담긴 경전이다. 따라서 동양고전에 관한 이해만으로는 온전히 도달할 수 없는 심오한 세계가 이에는 담겨 있다. 그러므로 그에 대한 주해 작업은 한두 사람이 완결할 수 있는 것이 아니라 두고두고 새로운 주해자, 번역자가 나와야 하고, 이들 새로운 주해자, 번역자에 의하여 끊... 더보기
P. 37 盖自上古以來 春秋迭代 四時盛衰 不遷不易 是亦 天主造化之迹 昭然于天下也 愚夫愚民 未知雨露之澤 知其無爲而化矣
하늘과 땅이 처음 열리던 아주 먼 옛날부터 봄, 여름, 가을, 겨울의 네 계절은 일정한 질서에 따라, 서로 바뀌고 또 바뀌면서 오늘까지 이어져 내려왔다. 봄이 깊어지면 여름이 오고, 여름이 깊어지면 가을이 오고, 가을이 깊어지면 이내 겨울이 온다는, 계절이 성(盛)하고 쇠(衰)하는 것 같은 변화와 순환은 우주 개벽 이래, 한 번도 착오를 일으키지 않고 정연하게 반복되어 왔다. 따라서 이러한 계절적 변화와 순환에 의하여, 더위와 추위가 번갈아 나타나고, 이와 같은 기후의 변화에 따라 인간과 만물이 살 수 있는 토양과 환경이 만들어지는 것이다. - Ⅰ 주해 편 중 포덕문  접기
P. 79 천도와 지리가 서로 상응하므로 우주가 변화하고 만유가 생성하는 법칙을 이룬다. 또한 만물 중 사람이 가장 신령하므로 이 우주의 법칙을 밝혀내고 또 실천해 나가는 것이 곧 인사(人事)이다. 천(天), 지(地), 인(人) 삼재(三才)의 의의와 그 관계를 피력하고, 동시에 동양적 사유인 삼재(三才)와 오행(五行)을 통하여 우주와 만물의 원리를 설명한 단락이다. - Ⅰ 주해 편 중 논학문  접기
P. 334 인류 최초의 임금이나 스승이 법강이나 예의를 물려받은 임금이나 스승도 없으면서도, 법강을 펴고 가르침을 펼친 것은 엄연한 사실이다. 무릇 이러한 일들은 일반적인 경험이나 인식으로는 도저히 납득되지 않기 때문에, 이를 ‘불연’이라고 한다. 따라서 사람들은 이 불연(不然)은 알 수 없고 그러므로 불연에 관해서는 말하지 않는다. 그러나 기연은 알 수 있는 것이기 때문에, 마침내는 기연의 일들만 믿는 것이 보통이다. - Ⅱ 한글판 동경대전 편 중 불연기연  접기
P. 383 무자계춘판에 실려 있는 「유고음」과 「우음」은 계미중춘판에는 없지만, 계미중하판에는 실려 있다. 즉 계미중춘판에 실리지 않은 것을 계미중하판에서 싣고, 또 무자계춘판에 실은 것으로 생각이 된다. 이와 같은 점으로 보아 계미충춘판 『동경대전』의 「발문」에서 발견되는 경진판에서의 ‘문다누궐(文多漏闕)’이나, 무자계춘판 『동경대전』의 「발문」에서 볼 수 있는 ‘서혹유누궐 권불과기허(書或有漏闕 卷不過幾許)’는 위에서 열거한 「탄도유심급」의 후미에 붙어 있어야 하는 「시문」과 「영소」의 일부분들, 또 「화결시」의 일부분, 그리고 「의식」 또는 「유고음」, 「우음」 등을 가리키는 것으로 생각된다. - Ⅲ 동경대전 문헌 연구 편 중 ‘새로 발견된 『동경대전』’에 관하여  접기
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저자 및 역자소개
윤석산 (주해) 
저자파일
 
신간알리미 신청
1947년 서울 출생. 경동고등학교와 한양대학교 국문과에서 공부하고, 한양대학교 대학원에서 문학박사 학위를 받았다. 고등학교 3학년 때에 중앙일보 신춘문예에 동시가 당선되었고, 대학교 4학년 때 경향신문 신춘문예에 시가 당선되었다. 한양공고와 중동중고등학교에서 국어교사로 근무했으며, 한양대학교 에리카 캠퍼스 국문과에서 교수로 31년간 근무하고 정년퇴임했다. 한양대학교 학보사 주간 교수, 한양대학교 에리카 캠퍼스 도서관장, 한양대학교 국제문화대 학장, 남가주 대학(USC) 방문교수, 하와이 대학(UH) 방문교수, 버클리대학(UC Berkeley) 방문교수를 역임했다. 또 한국언어문화학회 회장, 문화체육관광부 종교자문위원, 천도교 서울교구장, 천도교중앙총부 교서편찬위원장, 천도교중앙총부 상주선도사, (사)한국시인협회 회장, 삼일운동 100주년 기념사업회 공동대표를 역임했다. 제1회 한국시문학상, 제19회 편운문학상, 제29회 펜문학상 본상, 제5회 신석초문학상 등을 수상했다. 

그동안 『바다 속의 램프』, 『온달의 꿈』, 『처용의 노래』, 『용담 가는 길』, 『적. 寂』, 『견딤에 대하여』, 『밥 나이, 잠 나이』, 『나는 지금 운전 중』, 『절개지』, 『전철 안 홍해』, 『햇살 기지개』 등의 시집과 『도원기서(道源記書)』, 『어면순(禦眠楯)』, 주해 『동경대전(東經大全)』, 주해 『용담유사』, 『영역본 동경대전』 등의 번역 및 주해서를 출간했다. 

또한 『박인환 평전』, 『용담유사 연구』, 『고전적 상상력』, 『용담(龍潭)에서 고부(古阜)까지』, 『동학사상과 한국문학』, 『한국에서 발생한 우주적 종교, 천도교』, 『동학 교조 수운 최제우』, 『한시로 읽는 경기』, 『일하는 한울님』, 『천도교』, 『어머니께서 담배를 피우신 연유』, 『동학·천도교의 어제와 오늘』 등의 저서가 있다. 접기

최근작 : <햇살 기지개>,<절개지>,<어머니께서 담배를 태우게 된 연유> … 총 36종 (모두보기)
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출판사 제공 책소개

동학경전(동경대전, 용담유사)과 동학의 스승(수운 최제우, 해월 최시형), 그리고 동학의 사적지를 평생 연구해 온 저자가 그동안 ‘동경대전’에 관련하여 연구, 주해해 온 성과를 총 결집하여 ‘동경대전 주해’와 ‘한글 동경대전’ ‘동경대전 판본에 대한 연구’ ‘동경대전 영인본’ 등을 수록한 종합적인 책으로 간행하였다. 동학의 기본 경전인 󰡔동경대전󰡕의 문자적 기본 이해에서부터, 순수한 한글 동경대전, 그리고 학술적인 이해와 그 원본(영인본)을 통한 이해에 이르기까지 다면적으로 접근할 수 있도록 안배하였다. 󰡔동경대전󰡕은 단순한 문자 텍스트가 아니라 ‘경전’이라는 특성을 띤 만큼 저자(수운 최제우)의 신앙경험과 경륜, 그리고 이에 대비되는 󰡔용담유사󰡕라는 수운 최제우의 또다른 저작집, 그리고 그것이 전승되어 온 역사적 맥락과 최초 주해자(해월 최시형) 이래의 역대 주해 등을 종합적으로 검토해야 하는바, 저자는 평생에 걸쳐 거듭해온 동학에 대한 다방면의 공부와 연구의 내공을 기반으로 이 책을 내놓아, 동학 천도교 공부와 연구의 새로운 지평을 전망하고 있다.

평생을 거듭 해 온 동경대전 주해 작업의 유종

이 책의 저자 윤석산은 시인이며 동학 연구자이다. 동학 경전에서 ‘동경대전’과 짝을 이루는 ‘용담유사’ 연구로 박사 학위를 취득한 이래, ‘동경대전’ 연구로까지 그 폭을 넓히고, 동학 창도지인 경주의 용담을 비롯하여 전국의 동학 사적지를 발로 답사하며 수운과 해월의 숨결이 살아 있는 동학의 정서와 정론을 살려내고 전파하고자 애써 왔다.
윤 교수는 1994년 ‘주해 동경대전’을 처음 간행한 이후, 지속적으로 보완을 통한 주해서 개정판을 간행해 왔다. 금번 2021년 6월에 간행된 ‘주해 동경대전’은 네 번째 주해서이며, 스스로도 내 생의 마지막 주해서라고 밝히는 주해서이다. 최근 몇 년 동안 집중적으로 진행해온 ‘동경대전’과 ‘용담유사’ 시민강좌 등을 통해 새롭게 길어 올린 동학의 진수를 보완한 것이다.

「동경대전 주해」, 「한글 동경대전」, 「판본 연구」, 「영인본」

특히 이번 주해서에는 ‘동경대전’ 원문에 대한 주해만이 아니라, ‘동경대전’ 초기 판본과 ‘동경대전’ 간행의 역사를 다시 짚어본 그동안의 연구 성과들도 함께 수록했다. 그리하여 이 책은 Ⅰ 주해 동경대전 편, Ⅱ 한글판 동경대전(영인본과 한글판 대역), Ⅲ 동경대전 문헌 연구(동경대전 판본과 해월신사법설 연구), 4부 자료 편(목활자본과 최초 활자본 등)으로 구성되었다.

1부의 동경대전 주해는 한자로 된 원문을 소개하고 그 대의(大意)를 제시하며 한글로 일일이 풀이하고, 어려운 한자어(字源) 풀이, 판본 간에 서로 다른 표기 등의 비정(批正) 등을 통해, 한국사상의 정수이자, 세계적인 한국사상의 대표격인 동학사상에 접근할 수 있도록 했다.

2부 ‘한글 동경대전’은 이론과 이해에 앞서서 ‘동경대전’을 마음으로 음미하고 그 진수를 체감, 체득할 수 있기를 바라는 마음으로 편성했다. 수운의 동학은 어렵고 복잡한 이론 체계라기보다는 내 스스로가 내 삶의 주인으로, 그리고 우주적 존재로서의 내 존재의 진면목을 알고, 믿고, 느끼며 살아가기를 바라는 마음으로 말하고, 쓰고, 실천한 기록이기 때문이다. 동경대전 원본 중 계미중하판과 한글편을 대역(對譯)으로 수록하여, ‘경전을 공부하는 묘미’를 느낄 수 있다.

3부에서는 논리적으로 동경대전의 이해에 접근할 수 있도록, 그 역사적 형성 과정과 그에 따르는 철학적인 문제, 서지적인 사항들을 학술적인 언어와 방식으로 풀어낸 5편의 글을 수록하였다. 이것은 저자가 평생의 학문적 연찬을 거듭하며 쌓아온 경륜과 깊은 연구를 통해 축적한 내공을 바탕으로 한 글이어서, 동경대전과 동학에 대해 좀더 깊은 이해를 바라는 위해 안성맞춤한 대목이다.

4부에서는 동경대전의 역대 판본의 영인본들을 소개하였다. ‘동경대전’은 말 그대로 ‘경전’이므로, 그 저술자인 수운 선생의 숨결과 또 최초의 편찬자인 해월 선생의 흔적을 느껴보면서, 그 ‘오리지널리티’를 감상하는 것은 매우 중요한 ‘동학 공부’ ‘동경대전 공부’의 과정이라 할 수 있다. 이를 위해 저자가 평생에 걸쳐 모아온 영인본을 수록하였다.

선대로부터 이어 온 동학 천도교인의 삶 - 으로 밀어온 동경대전 공부와 연구

머리말에서 윤석산 교수는 자신이 동학 천도교와 인연을 갖게 된 과정을 서술하고 있다. 그리고 이 인연이 어떻게 동학 연구자의 길을 가게 하였는가를 기술하고 있다. 이를 통해 동학 천도교의 공부와 연구가 단지 이성과 논리의 문제만이 아니라, 삶과 밀착된, 역사와 관련된 총체적이고 종합적인 과정임을 말하고자 한 것이다.
또한, 수운의 동학 창도 과정에서 중요한 모티프가 되는 종교체험의 하나인 ‘을묘천서’를 ‘천주실의’라고 하는 문제, 동학의 신앙대상의 명칭이 ‘한울님’이 아닌 ‘하느님’이어야 한다고 하는 주장에 대한 입장, 동경대전 간행이 해월 최시형의 구송(口誦)이 아닌 원본이라는 주장에 대한 비판적 접근 등이 담겨 있어, 관심의 대상이 된다.
윤석산 교수는 지닌 2010년에 간지가 없는 새로 발견된 ‘동경대전’이 최초의 판본인 강원도 인제(麟蹄)에서 1880년에 간행한 경진판 가능성을 두고 깊이 논찬한 논문을 최초로 발표한 바 있다(본서에 수록되). 도올 김용옥 교수는 금번 주해 동경대전에서 윤석산 교수의 이 논문을 주요한 논거의 하나로 제시하며, 이 판본이 경진판이 분명하다는 입장 아래 저술을 하고 강연을 하고 있다.
그러나 정작 윤석산 교수는 수많은 개연성에도 불구하고, 새로 발견된 ‘동경대전’이 경진판이라고 속단할 수 없다고 신중한 태도를 보이며, 끝끝내 ‘경진판’으로 단정하는 것을 유보한다. 윤 교수는 경진판이기 위해서는 몇 가지 더 충족되어야 할 문제를 지녔다고 지적하고 있다. 첫째 경진판은 목활자본이 아니라 목판본이라는 증거를 동학 최초의 역사서인 ‘도원기서(道源記書)’에서 밝혀 제시하고 있다. 또한 경진판 ‘동경대전’을 간행할 때 서유사(書有司)와 도원기서 서유사가 같은 사람이므로, 경진판 동경대전과 도원기서의 글씨가 같은 사람의 글씨임이 밝혀져야 한다고 주장한다.

동경대전 공부 - 우리 삶의 자리에서 존재의 이유와 가치를 묻고 그 답을 찾는 일

윤석산 교수의 󰡔주해 동경대전󰡕은 소박한 문체가 특징이다. 그러나 그 소박함은 소략범박(疏略凡朴)만이 아니라 수많은 산모퉁이와 강의 굽이를 돌고 돌아 도달한 장강대해의 고요함과 원망무애(遠望無碍)함을 의미하는 것이다. 왜냐하면 이 책에는 동학 천도교의 역사와 삶을 대대로 이어온 개인적인 내력, ‘용담유사 연구 박사’로서의 엄정한 학문적 수련을 거친 이력, ‘시인으로서의 상상력과 표현력’을 쌓아 온 경력, 그리고 연구자로서 󰡔동경대전󰡕과 󰡔용담유사󰡕에 대한 숱한 시민강좌로 쌓아온 소통력, 또한 수운의 평전 󰡔동학교조 수운 최제우󰡕, 해월의 평전 󰡔일하는 한울님-해월 평전󰡕을 저술하는 동안 넓혀 온 공력이 모두 어우러져 있기 때문이다.
오늘, 우리가 160년 전에 저술된 󰡔동경대전󰡕을 공부하는 의미와 재미와 묘미는 무엇일까? 그것은 단지 ‘우리 것’에 대한 호기심이나 기대만이 아니라, 그것을 포월(包越)하여 내 삶의 일상적이고 구체적인 자리에서 나의 삶의 이유, 가치, 전망을 모색하는 소중한 지침을 얻을 수 있기 때문이요, 오늘의 한국 사회에 이르기까지 지난 1세기 반 동안의 한국사에서 가장 분명한 족적을 남겨 온 동학 천도교의 역사와 철학과 사상을 알아가는 것, 그렇게 함으로써 지금의 한국 사회가 왜 이런 모습, 이런 정도에 도달하게 되었는지를 알아가는 것이기 때문이다.
무엇보다, 오늘의 세계는 기후위기와 빈익빈부익부, 그리고 피로와 위험과 불공정에 대한 피해의식(피해)가 차고 넘치는 시대이다. 동학 천도교의 사상은 이러한 문제들에 대한 근본적인 해결책을 제시하고 있다고 믿는 사람들이 많다. 물 위의 구름[=水雲 최제우]처럼, 바다 위의 달[=海月 최시형]처럼 우리 곁에 영원히 존재하며, 그 밝음과 맑음과 풍성함을 발견하기를 기다리고 있는 것이 동학 천도교의 사상-철학이기도 하다. 바로 이 책이 그리로 향하는 또 하나의 길을 열어 놓는 것이다. 접기

What does it mean when a Quaker says he will 'hold someone in the light'? Quora

(1) What does it mean when a Quaker says he will 'hold someone in the light'? Does it mean the same as 'I will pray for him'? - Quora


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What does it mean when a Quaker says he will "hold someone in the light"? Does it mean the same as "I will pray for him"?



2 Answers


Jessica Taylor, DPsych Counselling Psychology, University of the West of England (2021)
Answered March 29, 2018

I can’t, and would never intend to, speak for all Quakers. So, with that in mind, here’s my reflections to this question:

To hold someone in the light is an activity, by which I mean it is not a passive process - prayer is; prayer is, in its essence, a request from another to intervene in some form on your behalf. To hold someone in the light, however, is more a commitment to action: I will actively hold you up to and within the light, to God’s love (which can be experienced through me) - I will endeavour to keep you in mind and to act compassionately towards you. It is, in its essence, a call to action and a way of orienting myself to another.

To keep it simple, and visual: prayer is about kneeling down and asking for assistance, whilst holding someone in the light conjures images of embracing someone and bearing them towards love.

I think this link summarises my position well, if you’d like to read a more eloquent exposition: http://philipgulley.com/wp-content/uploads/2013/07/Quaker-Sayings-9-SECURE.pdf

Quakersayings9

I Will Hold You in the Light Philip Gulley

Last summer, I was speaking at a Quaker event in Ohio and happened to feel faint and had to sit down. It was late in the evening and I hadn't had time to eat since breakfast, so someone brought me a sandwich, which I ate. Those Quakers were very anxious for my wellbeing. I think they were afraid I was going to die on their watch. They kept asking how I was.
"Better, thank you," I would answer.
"Let us know if you need anything," they would say.
"I certainly will," I said. "Thank you for your concern."
Then they would pat my shoulder or take me by the hand or hug
me and say "I'm holding you in the Light."
I had never been held in the Light quite to that extent and it felt comforting to be the recipient of so much loving attention. I remember another time when I wasn't feeling well and was at a very rigid, conservative church and they just kept asking me if I was right with the Lord, which isn't quite as uplifting as being told you are being held in the Light.
So there I was, being held in the Light, and it felt wonderful, being the object of deep and loving concern.
1
I am holding you in the Light. We Quakers say that when we intend to pray for someone, when we want for someone what God wants for them—peace and healing and well-being and soundness of mind and body and spirit. Though we often say it very casually, without much thought, ideally, it is more than just words.
I remember years ago reading a story of two prisoners of war who were imprisoned in a dark cell, illuminated only by a small six-inch square window about eight feet off the ground. Each day, they would take turns lifting one another up to the window, so each could feel the light upon his face, and see the sun and the outdoors and that way keep from going mad. To say to someone, "1 will hold you in the Light," is the verbal equivalent of lifting them up to God, lifting them up to light and goodness, so they can have hope and peace.
But it is more than words. We ought never say we are holding someone in the Light unless we are willing to lift them up to the window. In the book of James, it says, "If you come upon an old friend dressed in rags and half-starved and say, "Good morning, friend! Be clothed in Christ! Be filled with the Holy Spirit!" and walk off without providing so much as a coat or a cup of soup—what good does that do them? God-talk without God-acts is meaningless?" (The Message, James 2:15)
2
To hold someone in the Light is not a casual greeting that we toss off without thought. It is a promise to work for the betterment and wellbeing of another. We shouldn't say it unless we are prepared to do it. If we say to them, "I will hold you in the Light," we need to be prepared to lift them up to the window and give them soup and a coat.
During the war in the Congo in 2007, gangs of soldiers and mercenaries roamed the countryside at night raping and killing women and girls. Despite a United Nations peacekeeping force of 17,000 troops, the practice continued. It was finally discovered that if trucks were driven into the bush and villages with their headlights on, the women and girls could sleep safely in the light cast from the truck's headlights. When morning arrived, there would often be 3,000 villagers asleep on the ground, safely within the light's range. To hold someone in the Light is to stand beside them when they are unable to stand for themselves.
That is one aspect, our willingness to work for the betterment and well-being of another, to hold them in the Light when they can not hold themselves in the Light.
Now, let us go a bit further. We can hold someone in the Light, and we can hold someone to the Light. That is, we can hold someone to the Light when they are tempted to walk in darkness.
I had dinner a few weeks ago with Desmond Tutu's editor. He's sitting there telling me stories about Desmond Tutu and the only thing I'm thinking is, "Hmm, I wonder if he can get Desmond Tutu to endorse my next book." Sheesh, I am such a pig. So the editor and I were talking about Desmond Tutu and he mentioned how when apartheid was coming to an end in South Africa, the whites who had been in power, the Afrikaners who comprise about 10% of the population, were terrified the black South Africans would seek revenge and kill them. As you can imagine, after decades of brutal mistreatment, the desire for revenge was indeed strong, and likely would have happened had it not been for Desmond Tutu, the kind, brave Anglican archbishop, who traveled the nation speaking to vast audiences where he told them, "We are Christians. We are to forgive our enemies. The Afrikaners forgot what it meant to be Christian. Let us not forget." It is believed Desmond Tutu, perhaps more than anyone else, kept South Africa from plunging into a race war.
To hold someone to the Light is to hold them up to the Light of God's love, mercy, and justice when they are tempted to walk in darkness. It is not to scold or nag or condemn. It is simply to hold one another accountable to the Higher Light and Life to which all humans are called.
4
We hold others in the Light. We lift them up to the Light of God's Love and Goodness, when they are unable to lift themselves.
And we hold ourselves and others to the Light. We keep before them and ourselves a vision of the Grace and Forgiveness to which we all are called. We say, "Remember who we are. We are merciful, not vengeful. We are charitable, not intolerant. We are generous, not miserly. Even when others have forgotten what they are to be, let us not forget who we are to be."
We live in the Light.
We life and hold others in the Light.
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Bruce Taylor, I like answering questions about Quakerism and Quakers.
Answered June 29




I tried to explain to some Lutheran friends how “I will hold you in the Light" differs from “I will pray for you." I wasn't very successful because the two are awfully similar and you have to understand something of Quaker theology (such as it is) to understand the difference. If I were to try again to explain it to non-Quaker Christians, I might say something like:


“When you pray for someone, you usually pray for something to happen for them: “Please guide Aunt Sally's surgeons." or “Please come into David's life." Quakers would see these intercessional prayers as trying to direct God's will,
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Openings: What do Quakers Mean by "Holding in the Light"?

Openings: What do Quakers Mean by "Holding in the Light"?


Quaker writing, written ministry, and updates on Quaker stuff from Sam Barnett-Cormack
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Sunday, 11 February 2018
What do Quakers Mean by "Holding in the Light"?
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Light breaking through cloud over hills in the countryside.
It is something of a pat phrase, among Quakers, to respond to the difficulty of others by offering to “hold them in the light”. I do not mean by this that we do not do anything else to help people in difficulty, or that such holding is not appreciated. Indeed, it is equally common, in my experience, for Friends to ask others to hold them in the light as they face adversity.
Like many Quaker phrases, however, it serves to obscure the divergence of understanding among liberal Friends. We do not explain what we mean when we use it, and rarely discuss what we mean by it at other times. It is clear that there are a range of meanings Friends ascribe to the saying, and even where people have similar conceptions of the Divine, they may not mean the same thing when they offer to hold someone in the light.

 
In this post I will explore some of the different interpretations of this phrase that I have come across, looking at what connects them and what differentiates them. I will also, naturally, explain my take on the matter.

 
It is an evocative phrase for many Friends, and certainly one that is pretty specific to Quakers, but even with a knowledge of Quaker language in general, it is hard to say with certainty what that combination of words might mean. Light, as a term among Quakers, has complex and multifarious meaning. Sometimes it is used as a general term, one among many, for the Divine – along with such standby terms such as Spirit and God. At other times, it is a more specific aspect of our experience of the Divine, a shorthand for Inner Light or Light of Christ (which may or may not be mutually interchangeable depending on the theology of the individual Friend). Any given Friend may use the term in different ways at different times. What then can we make of the idea of holding in the light? In my experience, we don't consistently capitalise “light” in the phrase, though some do, which even calls into question the idea that “light” refers to the same sort of things as it does when used as a word on its own.
The truth, as best I can determine, is that pretty much any possibility you might reasonably imagine is the meaning held by some Friends, somewhere. To some, it is essentially intercessory prayer; others view it as a kind of practical magic, a way of attempting to change the world through the application of human will. Many do not expect it to do anything in any practical sense, even spiritually, but know that it is nice, even helpful in adversity, to know that others are thinking of one. Some examples of cases I have heard, or read, should give some illustration.
Holding in the light as a visualisation is common – imagining the person, or the group, or some symbol of the matter in question, bathed in divine light. What Friends who do this consider the significance varies. For some, it has the character of intercessory prayer, that they see this visualisation as an expression of their hope that God strengthen the Light around/within the object of their attention; that this bring strength, or healing, or good fortune. For others, they see it as bringing light in the same way, to the same ends, but without the involvement of a deity; the transmission, by dint of will, of some of the Divine essence from themselves to the object of their attention.
In one or two cases I have heard of, Friends with a foot in a neopagan tradition will actually engage in some sort of ritual, possibly actually envisioned as an exercise in practical magic, to help the person directly – or simply to focus their own mind on the task as they understand it.
For some, who may or may not also engage in the visualisation described above, it is a matter of attempting to be receptive, rather than transmissive. They are opening themselves to any leadings that might come as to how they might constructively help with a situation; there is a hope that the Spirit will give them some insight into the situation that will lead to them being able to actually do something tangible to help.

 
For others, it is actually a Quakerly shorthand for more traditional intercessory prayer, directly asking God (or other divine figure or figures) to intervene on behalf of a person. This may even be spoken prayer. Similarly, for some it is a matter of spiritual healing, which may or may not mean an intention to bring about physical change.
For myself, and occasionally for some others I know of, it is a matter of holding the person in my thoughts, with good intentions, without any express idea about how this might lead to any results. It might, or it might not. Sometimes it produces a leading for action, but I do not expressly hope or expect that it will do so. Sometimes I get a sense that something changes as I do this, but I do not know where that sense comes from. I do not need to know; I know that I am doing something, possibly all I can do. If I already know something concrete I can do, I would do that; if I cannot, for whatever reason, I do what I can simply in the hope that something positive might result. I cannot it see it being worse than doing nothing, and it might do some good.
It is important to realise that these different patterns have overlap, and many Friends will recognise their practice reflected in several of them. Much like conceptions of the Divine, or understandings of the Quaker Business Method, trying to cover the full range of experience with separate descriptions might not be possible – and if it were, it would be a very, very long task.
~ ~ ~ ~ ~

Hold in the Light — Indianapolis First Friends 03-10-19

3-10-19 - Hold in the Light — Indianapolis First Friends

3-10-19 - HOLD IN THE LIGHT
March 11, 2019
by First Friends

Hold in the Light

Indianapolis First Friends Quaker Meeting

Pastor Bob Henry 

March 10, 2019

I have had several things on my mind this week.  As we concluded our busy weekend last weekend and were just about heading to the store to get our week’s groceries on Sunday evening, Sue and I were stopped in our tracks reading a very difficult Facebook post about a dear friend and member of our former meeting in Silverton, OR.  She had recently just retired to begin traveling with her husband but had not been able to beat some sickness that she was currently fighting. She thought it was related to her asthma. But after going to the doctor, she was put in the hospital with Stage Four cancer and a grim outcome.  Her cancer had already spread quickly from her uterus, to lymph nodes, and even to her lungs. Sue and I were in shock to say the least. This woman has been part of our lives in profound ways and we have been part of her life in so many ways, as well.


Then on Friday morning, my day off, I read another Facebook post that our friend Joe Lynne passed away.  Only 6 days from going into the hospital. 

Sometimes life doesn’t make sense.  A Facebook post announces a fatal diagnosis and people (including me) begin to post about “thoughts and prayers.”  

 
I need to be honest, I have come to prefer the Quaker phrase “holding you in the Light.” It seems to command more substance than just sending “thoughts and prayers” which often seems to lack sincerity or at least sound hollow in our current day and age. No words fully grasp what you are trying to say in these moments. 

Now, for many, “holding someone or some situation in the Light” is simply keeping it in their thoughts and prayers, but when looking deeper at the meaning of this phrase, I found it to resonate in my own soul and cause me a deeper spiritual exploration.  

The New York Monthly Meeting writes this about the phrase, “Hold in the Light.”    
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To “Hold in the Light” means to ask for God’s presence to illumine a person, situation, or problem, whether in concern or thanksgiving.

I spent several days this week trying to find the history behind this Quaker phrase, but I came up empty handed. I even asked a couple weighty Friends and professors I know, and they are now on the search to find it’s origin. The closest I came was in an article from Friends Journal which stated, 

“The metaphorical image of ‘holding’ someone ‘in the light’ didn’t appear until a 1969 poem by Barbara Reynolds which included the couplet: ‘First take your thought, this baby thing/ And hold it to the Light.” (it wouldn’t become common in prose for another decade).”

Even my weighty Friends were not sure if that late of a date is correct, but I have learned in the research that many of our Quaker phrases are modern additions but sound as though they could be foundational.  

I remember when I first had someone tell me they were “holding me in the light,”  it honestly took me back to when our oldest son, Alex was born.  When we brought him home from the hospital he was a bit jaundice and the doctor recommended we, “hold him in the light” to allow the light to heal him. I didn’t get that beautiful metaphor for this spiritual principle as a young parent, but I am starting to now.    

I find for someone unfamiliar with this Quaker terminology, it causes them to wonder or even try and imagine this Divine Light.  

If you look at early Quaker spirituality, you find that the image of light often represents the mysterious presence of God (much like it often does in Scripture.) 

Like Quaker Edward Burrough (one of the Valient Sixty) who said, 

“All that dwell in the light, their habitation is in God, and they know a hiding place in the day of storm; and those who dwell in the light, are built upon the rock, and cannot be moved, for who are moved or shaken, goes from the light, and so goes from their strength, and from the power of God, and loses the peace and the enjoyment of the presence of God.”

Or George Fox, himself, who said simply,

“The first step of peace is to stand still in the Light.” 

John 1:15 actually says, “God is Light.” And there are verses that describe God as the “Father of Lights” and “Light of the World,” or even God as a sun and shield.” Quakers have multiple ways to describe this light – everything from the Holy Spirit, the Inward Light, the Spiritual Christ in You to even “That of God in Everyone.” 

Yet, to hold someone or a situation in the light, I believe is to seek to bring that person into deeper contact with the Divine Presence or Present Teacher. Some Quakers imagine the person for whom they are holding in the light to actually be bathed in a beautiful, gentle light, or picture them surrounded with a halo-like quality or aura. 

Obviously as followers of Christ, the scriptures use the illustration that Jesus is the Light of the World and that his Spirit “illumines” our lives and brings us into Truth.

So, for me personally, when I hold someone or a specific situation in the Light, I imagine God’s grace, love, joy, wisdom and peace engulfing and surrounding their life and situation.  That is what I thought last Sunday evening when I was reading the Facebook post about our friend from Oregon. 

A Quaker from Ann Arbor Friends Meeting put it this way, 

“I like to think of ‘holding in the light’ as being ‘holding in Love.’  The Light to me represents God’s love and some of its qualities, and so when I think of holding someone in the Light, I picture them surrounded by visual, bright Light, but also surrounded by something with warmth and a soft texture. In the Psalms there is reference to being born up on the wings of an eagle, and I like the image of an eagle’s wings as part of God’s love. The wing can be powerful, strong, and uplifting, but on the ground the wing can encircle us in a warm and comforting way. Thus, I envision someone being held in brightness, warmth and softness.”     

As an artist who sees painting as a spiritual discipline and form of prayer, I can really relate to the visual nature of holding someone in the Light or in Love – the colors, the textures, the images all speak to how I sense that “holding” taking place. It also reminds me of this beautiful poem by Rumi: 

“I know you're tired but come, this is the way...

In your light, I learn how to love. 
In your beauty, how to make poems. 
You dance inside my chest where no-one sees you, 
but sometimes I do, and that sight becomes this art.”  ― Rumi

This morning, I want to pause a couple of times in my sermon to give us an opportunity to practice this:  Let’s take a moment right now and practice holding some people or groups in the Light or in Love. Close your eyes and allow yourself to imagine…  

·        Someone that you know who needs to sense or feel the presence of God in their life right now.  (Like our friend in Oregon.) 

·        Or maybe you want to hold a group or a specific ministry or service organization in the Light – maybe our gathered meeting this morning.. 

·        Or maybe you want to consider holding yourself in the Light.     

 

[Pause] 

I don’t know about you, but often holding oneself in the Light is the hardest to imagine or even do.  As I facilitated the conversation for the pastor’s last week at our WYM Pastor’s Conference, I mentioned how we often do not take the time we need to inwardly process our own thoughts and beliefs. And that means we probably don’t take much time to hold ourselves in the Light – to be held in Love – to ask God to illumine our own lives, problems, and situations.  Please understand this is not a selfish act – no, rather I believe it is an essential act.  

Our scripture text for this morning is what I consider a verbal expression of what may go through one’s mind as we hold ourselves in the Light.  The text is a Psalm of David.  Many times, I find David’s writing as though he is holding himself in the Light and seeking the presence, attributes, and love of God.  As David often does, he shows us just how hard it is to enter the presence of God and get our own selfish thoughts and needs out of the way, so we can truly enter into the presence and hear the voice of God. 

In the Matthew Henry Commentary it says, 

“It is probably that David penned this psalm [31] when he was persecuted by Saul; some passages in it agree particularly to the narrow escapes he had at Keilah (1  Sa. 23:13), then in the wilderness of Maon, when Saul marched on one side of the hill and he on the other, and, soon after, in the cave in the wilderness of En-gedi; but that it was penned upon any of those occasions we are not told.  It is a mixture of prayers, and praises, and professions of confidence in God, all which do well together and are helpful to one another.” [and that sounds like David is trying hard to hold himself in the Light.]

Now, holding yourself, someone else, or a situation in the Light is more than utilizing a wrote prayer or formula.  Sometimes those are helpful when we don’t have words, but often when we don’t have words we need simply to hold that situation in the presence of God until something further is revealed.  When I consider holding someone/thing in the Light it is (just as Matthew Henry put it) a mixture of all sorts of things - of prayers, praises, and professions of confidence in God and I don’t know about you, but for me there is often some doubt, frustration, even first shaking at God and big questions from the depths of my soul.  

Let’s take a look at one of David’s moments of holding himself in the Light – I think you will see his interesting “mixture” coming forth.  

To make it a bit more personal or relatable, I would like to read Psalm 31 from a modern translation titled Psalms/Now by Leslie F. Brandt. 

As I read this, try and imagine holding yourself in the Light and allowing these words to express or bring to the surface your own personal feelings, images, or thoughts – if it helps, close your eyes.  I have included in your bulletin a copy of this Psalm that I will have you look at in a minute.  For now, just listen to the words and let them speak to your condition. 

Psalm 31 

I am up a blind alley, Lord. 
The props have been knocked out beneath me. 
I feel as if I’m grappling with the wind. 
            for some support or security. 
I’ve been pulled up short, Lord. 
Now, I realize how much I need
            something or someone
            beyond and above myself.
            To give stability to my tenuous existence. 
Maybe it was Your doing, Lord.
It is Your way of bringing me back to home port, 
of correcting my focus
and reassessing my goals.

I return to You with empty hands, Lord. 
You know well, my sorry plight. 
I did not find that secret treasure, 
            that pearl of great price.
The bright lights that beckoned
            only led me astray. 
I became entangled in the bonds of self-service. 
Everything I touched turned to dust in my hands. 

I despise myself today, Lord. 
Even those I thought my friends
            Turn their faces from me. 
There is no place to go, nothing to cling to. 
I can only come back to You
            and cast myself on Your loving mercy. 
You are my God. 
You have never let me out of Your sight. 
Even when I strike out on my own, 
      You pursue me and hold on to me. 

I’ve stopped running, Lord. 
From this point on
            I will dedicate my hours and days
            into Your loving hands. 
 I seek only Your guidance
            and the grace and strength
            to carry out Your purposes. 
Restore me, O God, 
            To Your program and design for my life. 
Thank You for taking me back, Lord, 
            for renewing my relationship with You. 
I seek now to walk in Your course for me. 
I shall abide forever in Your steadfast love. 
I will proclaim Your praises
            and live out Your Purposes. 
Enable me to be faithful to You. 
            whatever the consequences, 
            and to celebrate Your love
            and communicate it to everyone around me. 

As I said before reading this Psalm, there is a copy of it in your bulletin this morning.  I would like you to take it out now, read over it to yourselves. Take a moment to further process and hold yourself in the Light in lieu of these words.  

Ask yourself…
What speaks to me?
What is God trying to say to me?
How am I entering the presence of God and holding myself in the Light?

[Pause]

Now that you have had some time to process this, I would like us to look at the last section of this Psalm.  Just as we seek to reflect and hold ourselves in the Light.  I want to encourage you to do the same for First Friends. We are a Beloved Community – a people trying hard to seek awareness both personally and spiritually.  I have said this on several occasions lately, “I believe something special is happening at First Friends.” And I sense more than ever we need to hold First Friends in the Light and Love of God as we go forth with those purposes.  

                                  To help us do that, I have changed the last section of Psalm 31 to be from us as a gathered body.  Yes, we need to do some personal work to be brought into the presence of God, but we also need to do some communal work as well. 

Think about this, what if these words were our commitment to holding First Friends in the Light through the coming months and years, as we grow and learn, and continue to be a solid voice and face of Quakerism in Indiana?  

Just listen again as I read…

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We’ve stopped running, Lord. 
From this point on
            We will dedicate our hours and days 
            Into Your loving hands. 
We seek only Your guidance
            and the grace and strength
            to carry out Your purposes. 
Restore us, O God, 
            to Your program and design for First Friends.

Thank You for taking us back, Lord, 
            For renewing our relationship with You. 
We seek now to walk in Your course for us. 
We shall abide forever in Your steadfast love. 
We will proclaim Your praises
            and live out Your purposes. 
Enable First Friends to be faithful to You, 
            whatever the consequences,
            and to celebrate Your love
            and to communicate it to everyone around us. 

Will you stand and join me in reading this together aloud.