The Desire of Holiness
The Desire of Holiness
ENG/493
April 1, 2014
The Desire of Holiness
An analysis of how the desire of holiness influenced the society in the Middle Ages, and how the expression of desires was limited by the social structures, is based on The English Bible, and the First Letter of Saint Paul to the Corinthians. Three different translations of Chapter 13, written by theologians during the sixteenth century are compared in this work, to differentiate the interpretations of the Holy Scriptures, and how religious principles were present in medieval life. To have a wide understanding of the desire of holiness, is convenient to know the etymology of the word “holy”, what it means.
Holy is considered the most divine word in Scripture, its origin and significance lead us into Deity and its enigmatic concept. Holy is an idea of God difficult to describe. The word Gadosh in Hebrew language is uncertain, its root could be from “to shine”, or Arabian "to cut or separate". Even its connotation is flawless, different opinions persist about this word and its connection to God. The glory is exclusive of God and He is above His Creation. Consequently in antagonism to everything that is created, Moses exclaimed: "Who is like Thee among the gods? Who is like Thee glorious in holiness?" (Exodus xv. ii). God told to Isaiah: "To whom will ye liken Me, or shall I be equal? saith the Holy One" (Isaiah xl. 25). Consequently God 's greatness over His creation, and above everything that is not Him, is correlated with His holiness.
Ernest Neville says that Goodness "is not an entity - a thing. It is a law determining the relation between things; relations", he adds, "which have to be realized by free-wills."[2] The Problem of Evil, p. 17. Therefore, God’s holiness is, “His fixed determination to maintain intact the relationship or the order that ought to reign among all beings that exist and to preserve intact His own position relative to free beings. "This, too, finds
ENG/493
April 1, 2014
The Desire of Holiness
An analysis of how the desire of holiness influenced the society in the Middle Ages, and how the expression of desires was limited by the social structures, is based on The English Bible, and the First Letter of Saint Paul to the Corinthians. Three different translations of Chapter 13, written by theologians during the sixteenth century are compared in this work, to differentiate the interpretations of the Holy Scriptures, and how religious principles were present in medieval life. To have a wide understanding of the desire of holiness, is convenient to know the etymology of the word “holy”, what it means.
Holy is considered the most divine word in Scripture, its origin and significance lead us into Deity and its enigmatic concept. Holy is an idea of God difficult to describe. The word Gadosh in Hebrew language is uncertain, its root could be from “to shine”, or Arabian "to cut or separate". Even its connotation is flawless, different opinions persist about this word and its connection to God. The glory is exclusive of God and He is above His Creation. Consequently in antagonism to everything that is created, Moses exclaimed: "Who is like Thee among the gods? Who is like Thee glorious in holiness?" (Exodus xv. ii). God told to Isaiah: "To whom will ye liken Me, or shall I be equal? saith the Holy One" (Isaiah xl. 25). Consequently God 's greatness over His creation, and above everything that is not Him, is correlated with His holiness.
Ernest Neville says that Goodness "is not an entity - a thing. It is a law determining the relation between things; relations", he adds, "which have to be realized by free-wills."[2] The Problem of Evil, p. 17. Therefore, God’s holiness is, “His fixed determination to maintain intact the relationship or the order that ought to reign among all beings that exist and to preserve intact His own position relative to free beings. "This, too, finds
References: Geneva Bible Published: 1560 (revised 1599) Published: 1609 (revised 1752) Reading Level: 12th Grade King James Version Published: 1611 (revised 1769)