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  1. Who Shall Ascend? – Two Volume Set | Father James F. Wathen Traditional Catholic Foundation
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Israel's deepest hope was not merely a liturgical question, but a historical quest. Under the Mosaic covenant, the way opened up by God was through the Levitical cult of the tabernacle and later temple, its priesthood and rituals.

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The advent of Christ would open up a new and living way into the house of God indeed, that was the goal of his taking our humanity upon himself, his suffering, his resurrection and ascension. In this stimulating study, Michael Morales explores the narrative context, literary structure and theology of Leviticus.

Who Shall Ascend?

He follows its dramatic movement, examines the tabernacle cult and the Day of Atonement, and tracks the development from Sinai's tabernacle to Zion's temple and from the earthly to the heavenly Mount Zion in the New Testament. He shows how life with God in the house of God was the original goal of the creation of the cosmos, and became the goal of redemption and the new creation. Call Us Mon — Thurs 8am — 5pm, Fri 8am — 4pm.

Who Shall Ascend? – Two Volume Set | Father James F. Wathen Traditional Catholic Foundation

Ian J. A Biblical Theology of the Book of Leviticus. Perhaps as an implicit correction to the praxis of many Christians, L.

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Pss ; If Genesis begins with the heights of Eden, and humanity in Sabbath day communion with God p. Westermann —leads to an ensuing narrative which is said to exhibit a downward movement that ends with the death and burial of Joseph in Sheol, the grave p. The heart of the book consists in three chapters that walk through the book of Leviti- cus. This is initially accomplished in the legislation for sacrifice Lev 1—7 , the consecration of the priesthood Lev 8 , and the initiation of the tabernacle system of worship Lev 9—10; p.

Who Shall Ascend?

The strengths of this work are numerous. Further, his argument for literary structure as important for determining the meaning of a work p. By these means he presents a compelling argument for the narrative drama of a unified Pentateuch, and for the Bible as a whole. Since Morales has previously written two monographs on the connection between mountain imagery and the earthly house of Yhwh Peeters, , , in this present work he is able to summarize many of his own insights as they apply to the Pentateuch.

He argues convincingly that since the ancient Near Eastern analogy between cosmos and temple was commonplace, with the cosmos understood as a large temple and the temple as a small cosmos, it makes sense that the biblical account of creation is presented through a similar lens. While numerous parallels are outlined by Morales see pp. If creation is portrayed as a tabernacle in Gen 1, the garden of Eden is portrayed as an archetypal holy of holies, which was understood to rest on the summit of the mountain of God, where Adam served as priest pp.

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Ezek —14; Pss ; While a strength of the work is its placing the book of Leviticus into the narrative flow of the Pentateuch as a whole, I was left wishing for more discussion of Numbers and Deuteronomy as the books which immediately follow Leviticus. Further, the focused nature of the work meant that some stones were left unturned. No work can cover every topic, and Morales acknowledges his necessarily narrowed focus, as he leaves technical discussions of defining the atonement, or compet- ing methodologies in ritual theory, for other studies p.

Now that we have a rough outline of Psalm 24, it is natural to ask, what does Psalm 24 have to do with the Book of Common Prayer? I answer that the Psalm summarizes what the Book of Common Prayer teaches us: that God deserves worship, that God demands that those who worship Him be holy, and that God makes his people holy by dwelling with them through the Spirit of Christ. First, we observe that God demands worship.

Because he made it, he is able to demand worship, especially of those whom he created in His image.

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To pray according to the Book of Common Prayer is to acknowledge that God demands worship. This leads to my second point, God demands that those who worship Him be holy. The hill was where the Temple was located.

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And who shall ascend the holy hill to be with a holy God? God will have no unholy people in His presence. God is to be worshiped in holiness.

click However, this leads to a conundrum: who is holy enough to commune with a holy God? Who can claim the blessing? And be lifted up, O ancient doors, that the King of glory may come in. The Lord knew that Israel was sinful.