He is a Gift 23

The word "cathedral" derive from the Greek word καθέδρα (kathédra), which means "seat" or "chair".

The evolution of the word goes like this:

1. καθέδρα in Ancient Greek: It originally referred to a seat, often of authority, such as the seat of a judge or a ruler. It came from the verb καθίζω, meaning "to sit."

2. Latin: "cathedrālis": In Latin, the term cathedrālis meant "pertaining to a seat" or "of a bishop's seat." A cathedrālis ecclesia referred specifically to the church that housed the bishop’s official seat (the cathedra).

3. English "cathedral": This Latin term cathedrālis was borrowed into English as cathedral, which refers to the principal church of a diocese, where the bishop’s seat (the cathedra) is located.

Thus, the word "cathedral" directly stems from the concept of the bishop’s seat in the church, symbolizing the authority of the bishop over the diocese.

The term cathedratio refers to the enthronement or installation of a bishop, particularly the act of placing a bishop in his cathedra (seat) within his cathedral. The word cathedratio is derived from cathedra, the Latin word for seat or chair, which specifically refers to the seat of authority in a church, signifying the bishop’s office and jurisdiction over a particular diocese.

Historical Context:

The act of cathedratio involves the formal ceremony where a bishop is consecrated and then enthroned in his cathedra, signifying the commencement of his duties as the leader of the local church. This ritual can be seen as the bishop being given the authority to teach, rule, and guide his flock. The cathedra is not merely a physical seat; it symbolizes the bishop's spiritual authority and role in overseeing the diocese.

In the "Inventio Amundensis", a medieval text, the term is used to describe the enthronement or installation of St. Peter in his episcopal seat. The phrase "habetur in paruris historia B. Petri, que incipit ab ejus vocacione de navi et desinit in ejus ~one" roughly translates to something like: "It is contained in the small history of St. Peter, which begins with his calling from the ship and ends with his enthronement." The reference to vocatio de navi (his calling from the ship) ties into the biblical account of Peter's calling by the Christ, while cathedratio (enthronement) signifies the completion of his spiritual journey to becoming the first pope and bishop.

Symbolic Significance:

• Cathedra as a symbol: The bishop's cathedra represents his role as the authoritative teacher and leader of the Church. It is often placed in the cathedral as a symbol of the bishop's jurisdiction over the diocese.

• Enthronement: The enthronement of a bishop is a public acknowledgment of his authority and spiritual responsibility, which also marks the beginning of his service.

The Universal Role of the Religious Teacher

The profound function and impact of the relationship between a Rabbi or Rabbi like role, as "teacher of myself" and a student or community member could not be understated. As "my teacher" a Rabbi was (and is) literally a "teacher of one's self."

In the context of Jewish tradition:

• The Subject Matter is Identity: A Rabbi teaches Torah, which is fundamentally about the values, laws, and history that define the Jewish identity (the "self" of the Jewish people and the individual).

• The Goal is Spiritual Formation: The instruction is not just rote memorization; it's designed to shape a person's character ($middos$), their ethical behavior, and their relationship with God and the community—all central aspects of one's "being" or "self."

Across the Judeo-Christian spectrum (and beyond), the role of the religious leader (Rabbi, Priest, Pastor, Minister) often includes:

• Self-Reflection (The Jewish View): Central to ethical instruction (Musar) is the constant examination of one's deeds and character traits, pushing the student to improve the "self" based on divine ideals.

• The Inner Life (The Christian View): Key concepts like salvation, sin, and spiritual growth focus heavily on the individual's inner state, conscience, and personal relationship with the God. Teachers guide individuals through this process of "self-discovery" and "spiritual transformation."

• Applying Text to Life: The sacred texts (Torah, Bible) are seen as mirrors, providing timeless wisdom that helps an individual understand their current situation, their flaws, and their potential, thereby teaching them about their "own selves."

The core of Christian identity—the "self" or "being" that is taught—is defined by a certain dramatic narrative of creation, fall, and redemption.

The key concepts used in Christian vernacular to describe the self fall into a few major categories: The Foundational Self, The Broken Self, and The Redeemed Self.

1. The Foundational Self (How We Were Made)

These terms are used to establish the inherent worth and original design of the human being.

If one attempts to express the concept of “Imago Dei” in mathematical terms, a set-theoretic model of God and Humanity may be outlined as follows:

Let the following sets represent the fundamental realities:

• \(\mathbb{G}\): The Set of Divine Attributes (e.g., omnipotence, omniscience, uncreated nature).

• \(\mathbb{H}\): The Set of Human Attributes (e.g., finitude, created nature, corporeality).

• \(\mathbb{C}\): The Set of Shared Capacities (the so-called *Imago Dei* features: reason, moral will, relationality).

These are shared attributes, not a full reflection. Mathematically, \(\mathbb{C}\) is a proper subset of \(\mathbb{G}\).

• Interpretation: The shared capacities \(\mathbb{C}\) are intrinsic to the divine (\(\mathbb{C} \subset \mathbb{G}\)) and also present within humanity (\(\mathbb{C} \subset \mathbb{H}\)). However, \(\mathbb{G}\) contains far more than \(\mathbb{C}\), and humanity does not possess the defining divine attributes.

The essential attributes defining God (e.g., uncreatedness) are distinct from those defining humanity (e.g., finitude).

• Interpretation: Removing \(\mathbb{C}\) leaves the essential distinctions: the remaining divine attributes \(\mathbb{G} \setminus \mathbb{C}\) and the remaining human attributes \(\mathbb{H} \setminus \mathbb{C}\) have no overlap.

The notion of a human being “in God” is not physical inclusion but a form of relational union or ontological dependence.

This may be formalized using a Union Function \(f_u\) that models a “redeemed” or “sanctified” human self \(\mathbb{S}_{\text{redeemed}}\) as one whose existence is constituted by both its human basis and its dependence upon the divine.

Let \(\mathbb{U}_{\mathbb{G}}\) denote the Divine Reality or Presence.

• Interpretation (Possibility of Inclusion): The human self \(\mathbb{S}_{\text{redeemed}}\) remains within \(\mathbb{H}\), yet it is mapped toward, grounded in, or dependent upon \(\mathbb{U}_{\mathbb{G}}\). The arrow represents a relational mapping, not identity or fusion.

2. The Broken Self (The Universal Problem)

These terms are used to describe the nature of the self after "the Fall", explaining why the self is in need of teaching and repair.

3. The Redeemed Self (The New Identity)

These terms describe the new state and process of transformation achieved through faith in Jesus Christ, where the "self" is fundamentally redefined.

This is where the teachings ends, with heavy usage of abstract words that end with -tion. What remains is an endless process with no end aim. The self remains stuck in an eternal loop. The revered Oswald Chambers said it to the point:

God is not working towards a particular finish; His end is the process — that I see Him walking on the waves, no shore in sight, no success, no goal, just the absolute certainty that it is all right because I see Him walking on the sea. It is the process, not the end, which is glorifying to God.

Chambers, Oswald. My Utmost for His Highest (The Daily Reading for July 28).

No aim, no goal, no end in sight for the self.

Greek ἁρπαγῆς = violent, forceful seizure. Consider how certain historical biases might avoid this word and its inherent meaning. This it not the normal word used for "robbers" (λῃστής) which occurs 15 times in the NT. This word is specific to violent, forceful taking.

Etymology and Core Sense:

• ἁρπαγή comes from ἁρπάζω (to seize, snatch, carry off by force).

• Its primary meaning is “violent taking,” which can be:

  • of persons (abduction, including of women for marriage or violation),

  • of property (plunder, robbery),

  • or metaphorical (moral rapacity or greed).

In early Greek usage, especially in myth, rape was understood as abduction, often with implied or actual sexual violation, though the texts may not always depict or describe the sexual act explicitly.

Examples:

• The “Rape” of Helen (ἁρπαγὴ Ἑλένης):
  Her abduction by Paris is called a ἁρπαγή in Herodotus and Euripides.

• Aeschylus, Agamemnon 534:
  ὀφλὼν ἁρπαγῆς δίκην — “having incurred the penalty for rape”
  → Here, ἁρπαγή clearly denotes sexual violation, framed as a legal charge.

• Herodotus 1.2:
  αἰτεῖν δίκας τῆς ἁρπαγῆς — “to demand justice for the seizure”
  → In reference to abducted women (Io, Europa, Medea), this implies sexual violation and/or marriage by force.

Fragment 4 of Solon’s poetry, which is part of his body of work as an ancient Athenian statesman and poet contains one of the first explicit uses of this word in a legal context. Solon is known for his reforms in the 6th century BCE, and many of his works, particularly his poems, deal with laws, morality, and justice.

The specific fragment Sol. 4.13 is part of his “Elegies”, where Solon addresses moral issues, the rule of law, and the behavior of citizens in Athens. It is generally considered to deal with the importance of justice and punishment for wrongdoing, although it does not necessarily have a modern equivalent in terms of written legal codes, but reflects Solon’s thoughts on ethics and crime.

In Solon 4.13, the line ὀφλὼν ἁρπαγῆς δίκην suggests that someone who has committed the crime of ἁρπαγή (rape or abduction) should be judged and held accountable, which is in line with Solon’s reforms that sought to codify moral and legal behavior. The word ἁρπαγή here has its broader meaning of violent taking, including both rape and abduction, emphasizing that such an offense should not be tolerated and that justice must be served.

The concept of rape or abduction of women as a serious offense certainly existed at least 600 years BCE, and Solon's writings reflect this. In his laws and moral teachings, he addresses the abduction of women, which could include both literal kidnapping and rape. The term ἁρπαγή (often translated as seizure, pillage, or abduction) in Solon 4.13 is indicative of a broader moral and legal framework in which actions like rape or forced abduction were condemned and punishable.

It is significant that by this time, in ancient Greece, the rape or abduction of women was seen not only as a personal violation but also as an offense that threatened the social and legal order. Solon, as a legislator, was concerned with the proper conduct of citizens and with upholding justice, which included dealing with crimes against women, including their abduction or sexual violation.

While the specific terminology for rape (as we understand it today) wasn't yet as clearly defined in ancient Greek law, the moral and legal concept of sexual violence and abduction was well-established by the 6th century BCE, and Solon’s code contributed to the evolution of legal principles surrounding such crimes.

In fact, even in earlier texts, like Homer’s epics (8th century BCE), the abduction of women—such as the abduction of Helen by Paris in the Iliad—was central to the plot and framed as a serious violation of social and familial order. However, it is in the 6th century with lawmakers like Solon that we start to see a more formalized, legal treatment of such crimes.

(cf. Logeion LSJ, Bailley, DGE)

Quoted from Psalm 118:26, 

Therein the Hebrew phrase "ברכנוכם" (barekhnukhem) is translated as "we have blessed you all" or "we bless you all." It is a plural form, meaning that the speakers (we) are blessing the listeners (you, plural).

• "ברך" (barakh) means "to bless."
• The suffix "נוּ" (nu) indicates "we" (first person plural).
• The last suffix "כֶם" (khem) indicates "you" (second person masculine plural).

Therefore, "ברכנוכם" combines these elements to convey the action of "we have blessed you all."