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Charles B. Moore Family papers, 1832-1917
No full textLetter from Enoch Rushing and Henry Moore to Charles Moore. Enoch Rushing talks about local politics, farming, and friends. Henry Moore talks about family health, mill work, and property for sale
Charles B. Moore Family papers, 1832-1917
No full textLetter from Enoch Rushing and Henry Moore to Charles Moore. Enoch Rushing talks about local politics, farming, and friends. Henry Moore talks about family health, mill work, and property for sale
Recommended from our members
Charles B. Moore Family papers, 1832-1917
No full textTranscript of a letter from Enoch Rushing and Henry Moore to Charles Moore. Enoch Rushing talks about farming, friends, and the large number of Republicans running for local political positions. Henry Moore talks about family health, mill work, and property for sale
Charles B. Moore Family papers, 1832-1917
No full textTranscript of a letter from Enoch Rushing and Henry Moore to Charles Moore. Enoch Rushing talks about farming, friends, and the large number of Republicans running for local political positions. Henry Moore talks about family health, mill work, and property for sale
Letter from Enoch George to James B. Finley
No full textBishop Enoch George is on his way to Canada, but requests that Finley (Presiding Elder of Lebanon District) meet him at the July camp meeting in Lebanon to discuss the case of Rev. William Burke (suspended from Ohio Conference in 1818). Burke has been complaining about his suspension as cruel and unconstitutional and blames Finley for acting contrary to his own rule. Burke\u27s complaint will be brought up at the next Ohio Conference, so Bishop George wants to discuss the situation with Finley. Abstract Number - 606https://digitalcommons.owu.edu/finley-letters/1902/thumbnail.jp
Thomas B. Clark
No full textTypescript of a biographical sketch of Thomas B. Clark, told by C. Enoch Clark of Provo to Elgin Oliphant in 1940. Thomas Clark, born in England in 1820, came to Utah in 1852, settling at Prov
Wisdom and apocalyptic in the Gospel of Matthew : a comparative study with 1 Enoch and 4QInstruction
No full textRecent scholarship has demonstrated that Matthew's gospel has significantly developed
both sapiential and apocalyptic elements within its narrative. Little attention has been paid,
however, to the question of how these two features of Matthew's gospel might relate to one
another. It is this gap in scholarly literature that the present study is intended to fill, by means of a
comparative study with two other texts of mixed genre: 1 Enoch and 4Qlnstruction.
An examination of these texts demonstrates that each is marked by an inaugurated
eschatology, within which the revealing of wisdom to an elect group, defined in distinction to the
Jewish parent group, serves as the pivotal moment of inauguration. In addition, within
4Qlnstruction the idea is developed that possession of this revealed wisdom allows the remnant
to live in fidelity to the will of the Creator and to the patterns built-in to the original creation.
Thus, possession of revealed wisdom facilitates a recovery of creation.
These findings provide lines of enquiry that may be brought to Matthew. Three sections
of the gospel are examined (chapters 5-7; 11-12; 24-25). It is argued that Jesus is presented as an
eschatological figure who reveals wisdom to an elect group. This wisdom cannot be reduced to
great moral insight or interpretation of Torah, but is presented as prophetic revelation, happening
in eschatological time. It remains the case, however, that Matthew presents it as wisdom and
presents Jesus as a sage.
More tentatively, it is suggested that creation provides the patterns for the ethical
requirements of Jesus' wisdom, thus indicating that the idea of restored creation is also at work in
Matthew. The fall of the temple may also be connected in Matthew's narrative to such a
restoration, but again, the evidence for this is not clear
Attitudes towards the Use of Medicine in Jewish Literature from the Third and Second Centuries BCE
No full textThis dissertation examines the attitudes towards the use of medicine in Jewish traditions of the third and second centuries BCE. More specifically, I examine the references to medicine and healing found in the books of 1 Enoch (particularly in the Book of Watchers and the Epistle of Enoch), Tobit, Ben Sira and Jubilees. These texts participate in a debate about the appropriateness of medicine on the one hand, and on the consultation of physicians, on the other. By means of an examination of the multiple manuscript evidence for these texts, I aim to throw light on the earliest strata of the textual tradition. Furthermore, through a discussion on the picture of medicine as presented in Assyria-Babylon, Egypt and Greece—nations alongside which ancient Israel has lived for centuries—I attempt to explore the historico-cultural milieu that lies behind these texts, to offer some fresh insights and to account for the attitudes towards the use of medicine these present. My thesis is that there was no unified approach towards the use of medicine in the Jewish circles of the third and second centuries BCE; the authors of these literary compositions, each in his own unique way, ventured to create afresh medical awareness to his fellow Jews. The existence of opposing views towards medical practice should be understood as different ways to comprehend the multifarious Jewish identity of the Second Temple period. Finally, I suggest that the medical and healing material of the aforementioned writings may be considered as further literary evidence that can contribute to the broader understanding of the manifold medical situations in Hellenistic times
Gabriel Cox, brother to Enoch Ward Cox, b.1844, d.1912
No full textGabriel Cox, brother to Enoch Ward Cox, b.1844, d.1912, b&w no postmark, no addressee back reads: Gabriel Cox, brother to Enoch Ward Cox, born about 1844, died 1912.https://mds.marshall.edu/harlow_warren_papers/1072/thumbnail.jp
Jude and 1 Enoch: From Tertullian to Augustine on the 'Apostle Judes' citation of 1 Enoch'
No full textThere is perhaps no richer cite in early Christianity for exploring the complicated and uneasy relationship between the concepts of "canon," revelation, authority, and tradition than in the case of Jude's reliance upon 1 Enoch (and, to a lesser extent, the Assumption of Moses). Not only does Jude cite 1 Enoch verbatim (his only "scriptural" citation), but the language, imagery, and eschatology of the entire epistle is heavily indebted to this great (and once quite popular) apocryphon. What is the meaning of a "canon" that includes the Epistle of Jude, but rejects that text to which Jude so reverentially refers? Is Jude not to be trusted when it says that Enoch authored the words from 1 Enoch? The problem is not made any easier by the way Jude cites 1 Enoch. In fact, the language of Jude, and of other early Christians, belies the claim of some modern scholarship that the practice of pseudepigraphy, especially in testamentary or apocalyptic genres, was so common as to be transparent. In fact, ancients were often quite credulous. Jude identified the author of 1 Enoch as the antediluvian "seventh from Adam," and Tertullian addressed such concrete problems as how Enoch's teachings could have survived the flood. Such serious and literal commitment to Enochic authorship left no easy out for those who would receive Jude but not 1 Enoch. From the author of 2 Peter, who used most of Jude but omitted reference to Enoch or the Assumption of Moses, to Augustine, who granted that Enoch must have written something divine, I explore the various strategies early Christians adopted for dealing with Jude's use of an apocryphon. This survey illuminates the distinctions various early Christians were making—and were forced to make by Jude's citation— between inspiration and canonicity
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