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Index 193 Contents vii xiii Preface picture emerges at all. Th at it in fact does testifi es, I argue, to an implicit but pervasive understanding of sin that is both coherent and peculiar to the Bible. Although, as I have said, the method I have adopted is philological, my conclusions obviously have consequences for theology as well. If the word that I have rendered as "sin" in the Hebrew Bible is associated primarily with the worship of foreign gods (or idols), and if the corresponding term in the Gospels signifi es lack of trust or faith in Jesus, despite his manifestly superhuman powers, does it follow that everything else is permitted, no matter how it contradicts the law? No, not at all. As I have indicated, there are many words for evil, and the acts covered by those terms are roundly condemned. Th en why not call such actions sin? In principle, there is no objection, and clearly such behavior conforms to the modern defi nitions of sin. But if there is a particular term in Hebrew and in Greek, within the semantic sphere of words like "bad, " "evil, " "iniquity, " and the like, that is more closely associated than the rest both with repentance or conversion and with forgivenes

Who reads The Origin of Sin : Greece and Rome, Early Judaism and Christianity?

Author

David Konstan

Publisher

Bloomsbury Publishing Plc

Published

2022

Language

EN

ISBN

9781350278608

Category

nonfiction

Subjects

History, Philosophy, Religion