By Richard A. Gabriel
Gabriel bargains a startling new examine Judaism and Christianity by means of trying to hint their historic theological roots, to not the revelations of God, yet to the typical theological ancestor, the religions of historical Egypt. utilizing new fabric only in the near past made on hand by way of archaeology, Gabriel exhibits how the theological premises of Christianity have been in lifestyles 3 thousand years earlier than Christ and the way the heresy of Akhenaten grew to become the resource for Moses' Judaism.Gabriel starts with the problem that the sunrise of man's moral sense of right and wrong begun in Egypt by means of 3400 BCE, lengthy ahead of the age of revelation within the West. Over the process 3000 years, Egyptian theologians constructed an entire theology of trinitarian monotheism, immortality of the soul, resurrection, and a autopsy judgment in the Osiris delusion. those ideas existed nowhere else within the historical international and have been handed on to Christianity. In 1200 BCE, the heretic pharaoh Akhenaten deserted Egyptian culture and invented his personal theology of a unmarried god, no immortal soul, no resurrection, and no autopsy judgment. this custom was once handed to the West via Moses whose Judaic theology is similar to Akhenaten's.
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Additional resources for Gods of Our Fathers: The Memory of Egypt in Judaism and Christianity (Contributions to the Study of Religion)
The author speaks of his deep personal despair but goes on to make a striking moral critique of the society in which he lives. Taken together, both these works point to the emergence of Egyptian moralists’ clear concern with social justice. The time of troubles has forced ethical thinkers to extend their range of topics beyond the individual to include man’s relationship with his god and the relationship of both to the justice or injustice of the social order itself. 56 True to Egyptian literary form, the dissertation is cast in the form of a discussion between a wise man (Ipuwer) and the king himself (perhaps Pepy II).
The idea of looking within for the answer is as old as the Memphite Drama. But now the area of moral concern has moved beyond the individual to a skeptical detachment through which ethical The Dawn of Conscience 23 concerns may go beyond the self to include the social order itself. ). The author speaks of his deep personal despair but goes on to make a striking moral critique of the society in which he lives. Taken together, both these works point to the emergence of Egyptian moralists’ clear concern with social justice.
No less startling is Ipuwer’s solution to the curse of an unjust political order. Like Plato and Aquinas, Ipuwer suggests that reform and justice can be brought about by the rise of a great king who seeks justice by right action. But where is such a king to be found, Ipuwer asks. “Where is he today? Doth he sleep perchance? Behold his might is not yet seen . . 57 In either case, the substance of Ipuwer’s argument is clear: Injustice is caused by bad kings and only good kings who do god’s wishes (Maat) can restore justice.