Sy Borg wrote: ↑October 27th, 2022, 4:18 pm
Not sure why you are babbling about dreaming. Further, pointing out patriarchal attitudes is not Freudian, it's just extremely obvious that God would be a male since Middle Eastern societies have long been notoriously patriarchal.
Further, God and Santa are similar in that they are wise old men who know more than usual mortal. They know if you have been naughty or if you have been nice, and they dole out gifts or punishments accordingly. God is basically a father for fathers, someone but he is on 365/7, including ... as you sleep. The patriarchal deity is always there watching, just waiting for a small mistake, for which it can throw the person into eternal hellfire where they will burn and writhe in agony for all time - because he loves us so much.
God as portrayed in The Bible develops from the early portrayal as punishing sins that have been committed. Later on the Biblical Prophets portray God as judging not according to what you do but according to your intentions.
The early punitive Jaweh had to contend with defensive or aggressive tribal gods of place which were not such a hazard in later centuries, so morality could become more benign towards the individual.
The following from Britannica is about how Isaiah was a main man for the paradigm of social justice:
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Isaiah
The Book of Isaiah, comprising 66 chapters, is one of the most profound theological and literarily expressive works in the Bible. Compiled over a period of about two centuries (the latter half of the 8th to the latter half of the 6th century BCE), the Book of Isaiah is generally divided by scholars into two (sometimes three) major sections, which are called First Isaiah (chapters 1–39), Deutero-Isaiah (chapters 40–55 or 40–66), and—if the second section is subdivided—Trito-Isaiah (chapters 56–66).
The prophecies of First Isaiah
First Isaiah contains the words and prophecies of Isaiah, a most important 8th-century BCE prophet of Judah, written either by himself or his contemporary followers in Jerusalem (from c. 740 to 700 BCE), along with some later additions, such as chapters 24–27 and 33–39. The first of these two additions was probably written by a later disciple or disciples of Isaiah about 500 BCE; the second addition is divided into two sections—chapters 33–35, written during or after the exile to Babylon in 586 BCE, and chapters 36–39, which drew from the source used by the Deuteronomic historian in II Kings, chapters 18–19. The second major section of Isaiah, which may be designated Second Isaiah even though it has been divided because of chronology into Deutero-Isaiah and Trito-Isaiah, was written by members of the “school” of Isaiah in Babylon: chapters 40–55 were written prior to and after the conquest of Babylon in 539 by the Persian king Cyrus II the Great, and chapters 56–66 were composed after the return from the Babylonian Exile in 538. The canonical Book of Isaiah, after editorial redaction, probably assumed its present form during the 4th century BCE. Because of its messianic (salvatory figure) themes, Isaiah became extremely significant among the early Christians who wrote the New Testament and the sectarians at Qumrān near the Dead Sea, who awaited the imminent messianic age, a time that would inaugurate the period of the Last Judgment and the Kingdom of God.
Isaiah, a prophet, priest, and statesman, lived during the last years of the northern kingdom and during the reigns of four kings of Judah: Uzziah (Azariah), Jotham, Ahaz, and Hezekiah. He was also a contemporary of the prophets of social justice: Amos, Hosea, and Micah. Influenced by their prophetic outcries against social injustice, Isaiah added themes peculiar to his prophetic mission. To kings, political and economic leaders, and to the people of the land, he issued a message that harked back nearly five centuries to the period of the judges: the holiness of Yahweh, the coming Messiah of Yahweh, the judgment of Yahweh, and the necessity of placing one’s own and the nation’s trust in Yahweh rather than in the might of ephemeral movements and nations. From about 742 BCE, when he first experienced his call to become a prophet, to about 687, Isaiah influenced the course of Judah’s history by his oracles of destruction, judgment, and hope as well as his messages containing both threats and promises.
Intimately acquainted with worship on Mt. Zion because of his priest-prophet position, with the Temple and its rich imagery and ritualistic practices, and possessed of a deep understanding of the meaning of kingship in Judah theologically and politically, Isaiah was able to interpret and advise both leaders and the common people of the Covenant promises of Yahweh, the Lord of Hosts. Because they were imbued with the following beliefs—God dwelt on Mt. Zion, in the Temple in the city of Jerusalem, and in the person of the King—the messianic phrase “God is with us” (Immanuel) Isaiah used was not a pallid abstraction of a theological concept but a concrete living reality that found its expression in the Temple theology and message of the great prophet.
In chapters 1–6 are recorded the oracles of Isaiah’s early ministry. His call, a visionary experience in the temple in Jerusalem, is described in some of the most influential symbolic language in Old Testament literature. In the year of King Uzziah’s death (742 BCE), Isaiah had a vision of the Lord enthroned in a celestial temple, surrounded by the seraphim—hybrid human-animal-bird figures who attended the deity in his sanctuary. Probably experiencing this majestic imagery that was enhanced by the actual setting and the ceremonial and ritualistic objects of the Jerusalem Temple, Isaiah was mystically transported from the earthly temple to the heavenly temple, from the microcosm to the macrocosm, from sacred space in profane time to sacred space in sacred time.
Yahweh, in the mystical, ecstatic experience of Isaiah, is too sublime to be described in other than the imagery of the winged seraphim, which hide his glory and call to each other:
“Holy, holy, holy is the Lord of hosts;
The whole earth is full of his glory.”
With smoke rising from the burning incense, Isaiah was consumed by his feelings of unworthiness (“Woe is me! for I am lost”); but one of the seraphim touched Isaiah’s lips with a burning coal from the altar and the prophet heard the words, “Your guilt is taken away, and your sin forgiven.” Isaiah then heard the voice of Yahweh ask the heavenly council, “Whom shall I send, and who will go for us?” The prophet, caught up as a participant in the mystical dialogue, responded, “Here am I! Send me.” The message to be delivered to the Covenant people from the heavenly council, he is informed, is one that will be unheeded.
The oracles of Isaiah to the people of Jerusalem from about 740 to 732 BCE castigate the nation of Judah for its many sins. The religious, social, and economic sins of Judah roll from the prophet’s utterances in staccato-like sequence: (1) “Bring no more vain offerings; incense is an abomination to me. New moon and sabbath and the calling of assemblies—I cannot endure iniquity and solemn assembly,” against religious superficiality; (2) “cease to do evil, learn to do good; seek justice, correct oppression; defend the fatherless, plead for the widow,” against social injustice; and (3) “Come now, let us reason together, says the Lord: though your sins are like scarlet, they shall be as white as snow,” a call for obedience to the Covenant. The prophet also cried out for peace: “and they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore.” The sins of Judah, however, are numerous: the rich oppress the poor, the nation squanders its economic resources on military spending, idolatry runs rampant in the land, everyone tries to cheat his fellowman, women flaunt their sexual charms in the streets, and there are many who cannot wait for a strong drink in the morning to get them through the day. One of Isaiah’s castigations warns: “Woe to those who are heroes at drinking wine, and valiant men in mixing strong drink, who acquit the guilty for a bribe, and deprive the innocent of his right!”
- By Bethel Saint Bright
- By Fried Egg