While Abraham was looking for a city, he failed to see that Sarah was a symbol of said city hence his willingness to get rid of her in foreign king's harems. While some put responsibility on Sarah for Hagar, Sarah resorted to using a maid servant for children as was the custom in that culture to avoid being cast away for being barren. Hagar suffered even more. Unfortunately, Abraham didn't see this that God had plans for Sarah, and he lacked trust that God would protect him so he used Sarah to pose as his sister knowing the danger she could be in. Paul could see what both Sarah and Hagar symbolized in Galatians.
Such great connections, Shoshana, thank you. Yes, both times Abraham gives Sarah over into the harems of great kings, he is living by sight, in fear, no longer living in faith with eyes on the City above. When heaven is out of sight, her symbol is mistreated. When we long for the power and glory of this world, the woman who symbolizes the next will become a pawn of that glory and power, used and exploited. That occurred to me in the story of the "sons of God" before the flood. Women do the same. Sarah's own earthly-mindedness led her to use Hagar, and yet God showed himself to her. Hagar became the first to name God, and the name she gave him shows us that the mistreated and exploited are seen by God. This is fair warning to us all.
I continue to be fascinated by this study, Anna. At some point, if you have time, I would love to hear your thoughts on my theory of gender chiasm in John. I see so many similarities in your exploration of Genesis, but also wonder about John’s pattern of inverting the Son/City typology. Eg, in John 2 Mary follows the feminine symbol in seeing to the enjoyment of heavenly union represented in marriage and wine, city as fruit of cultivating the land. The next time she appears in ch. 19, it is the beloved disciple (a man) who fulfills that role, taking Mary into his home (ie space, city). Another eg, in John 3 Nicodemus, a man, balks at the feminine symbol of birth, but in his final scene in ch. 19 he fulfills Mary of Bethany’s proleptic feminine anointing of the body of Jesus. No answer expected here, just sharing continued resonance and wondering.
Thank you so much, Aaron. I have been thinking about these things ever since reading (and rereading many times) your third article on "God is a Wedding." I don't have any answers yet, but I do see that when God is about to move and there is going to be seismic shift, like the Exodus, and the birth and resurrection of Jesus, we get a shake-up. I am wondering if this is tied to reditus. We have the woman first in the "return," foreshadowed in Genesis 3:15 with the *woman's* seed. Paul seems to bring this up in 1 Corinthians 11:12. Just as our "exit" from God began with Adam in Genesis 2, our return to God begins with the woman. We see her in Revelation 12:1. Again, I see the Holy Spirit in his mission. All things are from the Father, through the Son, by/in the Holy Spirit, but in view is a return to God by the Spirit, through the Son, to the Father. So I find woman's representation as both. She is a shadow and type of the glory realm, our Mother above, the end, but she is also a shadow and type of the Spirit as "God on the ground," at work in his mission on earth in the return of all things to God. At the genesis of Jesus' life and resurrected life, we find women with faith and men in unbelief. How does this make sense of Nicodemus and his anointing of Jesus and John's hospitality? Today my mind goes to inseparable operations and mutual indwelling, but I have along way to go. And I haven't read Mary Coloe's book yet. Thanks for spurring my thinking, Aaron. I am grateful for you.
This was great, Anna - thank you! I will never read the Genesis narratives and narratives about cities throughout Scripture the same way! And that is a good thing!
If possible, are you able to provide pdf versions of your articles for printing and reading?
Thanks so much for your encouragement. I think that if you hit Ctrl P to print , there is an option to save as pdf. At least, there is on my computer. I also would be happy to send the files to you. I usually write on Google Docs, so I can save as a pdf. Let me know what works best for you.
Anna, I love how rich this picture is and all that it opens up for us to wonder in. And you show just how strong the contrast is as well. I think of all the pictures God is giving us in his word and in our very lives and embodiment, how he is giving us these glimpses of his love for us and our direction everywhere! And of course my mind goes to the woman in the Song, who says, "I am a wall and my breasts like towers. So to him I have become like one who finds peace." (8:10). She identifies herself with the language of sacred space, joined with her Solomon (peace). She has the blessing, "The LORD bless you, and keep you; The LORD cause His face to shine on you, And be gracious to you; The LORD lift up His face to you, And give you peace.’"
While Abraham was looking for a city, he failed to see that Sarah was a symbol of said city hence his willingness to get rid of her in foreign king's harems. While some put responsibility on Sarah for Hagar, Sarah resorted to using a maid servant for children as was the custom in that culture to avoid being cast away for being barren. Hagar suffered even more. Unfortunately, Abraham didn't see this that God had plans for Sarah, and he lacked trust that God would protect him so he used Sarah to pose as his sister knowing the danger she could be in. Paul could see what both Sarah and Hagar symbolized in Galatians.
Such great connections, Shoshana, thank you. Yes, both times Abraham gives Sarah over into the harems of great kings, he is living by sight, in fear, no longer living in faith with eyes on the City above. When heaven is out of sight, her symbol is mistreated. When we long for the power and glory of this world, the woman who symbolizes the next will become a pawn of that glory and power, used and exploited. That occurred to me in the story of the "sons of God" before the flood. Women do the same. Sarah's own earthly-mindedness led her to use Hagar, and yet God showed himself to her. Hagar became the first to name God, and the name she gave him shows us that the mistreated and exploited are seen by God. This is fair warning to us all.
I continue to be fascinated by this study, Anna. At some point, if you have time, I would love to hear your thoughts on my theory of gender chiasm in John. I see so many similarities in your exploration of Genesis, but also wonder about John’s pattern of inverting the Son/City typology. Eg, in John 2 Mary follows the feminine symbol in seeing to the enjoyment of heavenly union represented in marriage and wine, city as fruit of cultivating the land. The next time she appears in ch. 19, it is the beloved disciple (a man) who fulfills that role, taking Mary into his home (ie space, city). Another eg, in John 3 Nicodemus, a man, balks at the feminine symbol of birth, but in his final scene in ch. 19 he fulfills Mary of Bethany’s proleptic feminine anointing of the body of Jesus. No answer expected here, just sharing continued resonance and wondering.
Thank you so much, Aaron. I have been thinking about these things ever since reading (and rereading many times) your third article on "God is a Wedding." I don't have any answers yet, but I do see that when God is about to move and there is going to be seismic shift, like the Exodus, and the birth and resurrection of Jesus, we get a shake-up. I am wondering if this is tied to reditus. We have the woman first in the "return," foreshadowed in Genesis 3:15 with the *woman's* seed. Paul seems to bring this up in 1 Corinthians 11:12. Just as our "exit" from God began with Adam in Genesis 2, our return to God begins with the woman. We see her in Revelation 12:1. Again, I see the Holy Spirit in his mission. All things are from the Father, through the Son, by/in the Holy Spirit, but in view is a return to God by the Spirit, through the Son, to the Father. So I find woman's representation as both. She is a shadow and type of the glory realm, our Mother above, the end, but she is also a shadow and type of the Spirit as "God on the ground," at work in his mission on earth in the return of all things to God. At the genesis of Jesus' life and resurrected life, we find women with faith and men in unbelief. How does this make sense of Nicodemus and his anointing of Jesus and John's hospitality? Today my mind goes to inseparable operations and mutual indwelling, but I have along way to go. And I haven't read Mary Coloe's book yet. Thanks for spurring my thinking, Aaron. I am grateful for you.
This was great, Anna - thank you! I will never read the Genesis narratives and narratives about cities throughout Scripture the same way! And that is a good thing!
If possible, are you able to provide pdf versions of your articles for printing and reading?
Great, thank you! I will try to print it myself with CTRL P. Hopefully it works well, but if not, I will ask for a pdf document.
Thanks again!
Thanks so much for your encouragement. I think that if you hit Ctrl P to print , there is an option to save as pdf. At least, there is on my computer. I also would be happy to send the files to you. I usually write on Google Docs, so I can save as a pdf. Let me know what works best for you.
Anna, I love how rich this picture is and all that it opens up for us to wonder in. And you show just how strong the contrast is as well. I think of all the pictures God is giving us in his word and in our very lives and embodiment, how he is giving us these glimpses of his love for us and our direction everywhere! And of course my mind goes to the woman in the Song, who says, "I am a wall and my breasts like towers. So to him I have become like one who finds peace." (8:10). She identifies herself with the language of sacred space, joined with her Solomon (peace). She has the blessing, "The LORD bless you, and keep you; The LORD cause His face to shine on you, And be gracious to you; The LORD lift up His face to you, And give you peace.’"