Narrative Experience and Intergenerational Aggression in Genesis 6:1-9
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Truth Behind Noah's Deluge
Geography within a Historical Myth – Truth behind Noah’s Deluge Dr. Saswati Roy Assistant Professor, Sarsuna College, Calcutta University Prof. Malay Mukhopadhyay Former Head of the Geography Department Visva Bharati, Santiniketan Myths about great floods Mexico • There are a large number of Mesoamerican flood myths like the Nahua (central Mexico), Tarahumara (Northern Mexico), Michoacan (Mexico), Cora (east of the Huichols), Totonac (east of Mexico), Aztec Flood Myth and others. The great Maya civilization also have documentation of such a mythical flood. India • Satyavrata, the 7th Manu considered the first king to rule this earth, who saved mankind from the great flood — after being warned of it by the Matsya avatar of Vishnu, who had also advised him to build a giant boat. China • We can see those elements in the Chinese myth where Gong Gong, so ordered by the head of the gods, created a flood as a punishment for human misbehavior. It lasted 22 years, until the hero started to dam the waters. The hero was killed for this act, but from his corpse sprang a son who finished his father's project. Rome • The Greco-Roman story, recounted by Ovid, is another tale of collusion among the gods to punish evil humanity. Jupiter persuaded Neptune to flood all the earth except for the summit of Mt. Parnassus. THE MYTHICAL NOAH’S FLOOD The story most familiar to many people is the biblical account of Noah and his ark. Genesis (A chapter in Old Testament) tells how “God saw that the wickedness of man was great” and decided to destroy all of creation. -
Adam, the Fall, and Original Sin Baker Academic, a Division of Baker Publishing Group, © 2014
Adam, the Fall, and Original Sin Theological, Biblical, and Scientific Perspectives EDITED BY Hans Madueme and Michael Reeves k Hans Madueme and Michael Reeves, Adam, The Fall, and Original Sin Baker Academic, a division of Baker Publishing Group, © 2014. Used by permission. (Unpublished manuscript—copyright protected Baker Publishing Group) MaduemeReeves_Adam_LC_wo.indd iii 9/17/14 7:47 AM © 2014 by Hans Madueme and Michael Reeves Published by Baker Academic a division of Baker Publishing Group P.O. Box 6287, Grand Rapids, MI 49516-6287 www.bakeracademic.com Printed in the United States of America All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—for example, electronic, photocopy, recording—without the prior written permission of the publisher. The only exception is brief quotations in printed reviews. Library of Congress Cataloging-in-Publication Data Adam, the fall, and original sin : theological, biblical, and scientific perspectives / Hans Madueme and Michael Reeves, editors. pages cm Includes bibliographical references and index. ISBN 978-0-8010-3992-8 (pbk.) 1. Sin, Original. 2. Adam (Biblical figure) 3. Fall of man. I. Madueme, Hans, 1975– editor. BT720.A33 2014 233 .14—dc23 2014021973 Unless otherwise indicated, Scripture quotations are from The Holy Bible, English Standard Version® (ESV®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. ESV Text Edition: 2011 Scripture quotations labeled NASB are from the New American Standard Bible®, copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation. -
Statement of the Problem 1
Liberty Baptist Theological Seminary THE INCOMPATIBILITY OF OPEN THEISM WITH THE DOCTRINE OF INERRANCY A Report Presented in Partial Fulfillment Of the Requirements for the Degree of Master of Theology by Stuart M. Mattfield 29 December 2014 Copyright © 2015 by Stuart M. Mattfield All Rights Reserved ii ACKNOWLEDGMENTS As with all things, the first-fruits of my praise goes to God: Father, Son and Spirit. I pray this work brings Him glory and honor. To my love and wife, Heidi Ann: You have been my calm, my sanity, my helpful critic, and my biggest support. Thank you and I love you. To my kids: Madison, Samantha, and Nick: Thank you for your patience, your humor, and your love. Thank you to Dr. Kevin King and Dr. Dan Mitchell. I greatly appreciate your mentorship and patience through this process. iii ABSTRACT The primary purpose of this thesis is to show that the doctrine of open theism denies the doctrine of inerrancy. Specifically open theism falsely interprets Scriptural references to God’s Divine omniscience and sovereignty, and conversely ignores the weighty Scriptural references to those two attributes which attribute perfection and completeness in a manner which open theism explicitly denies. While the doctrine of inerrancy has been hotly debated since the Enlightenment, and mostly so through the modern and postmodern eras, it may be argued that there has been a traditional understanding of the Bible’s inerrancy that is drawn from Scripture, and has been held since the early church fathers up to today’s conservative theologians. This view was codified in October, 1978 in the form of the Chicago Statement of Biblical Inerrancy. -
Archons (Commanders) [NOTICE: They Are NOT Anlien Parasites], and Then, in a Mirror Image of the Great Emanations of the Pleroma, Hundreds of Lesser Angels
A R C H O N S HIDDEN RULERS THROUGH THE AGES A R C H O N S HIDDEN RULERS THROUGH THE AGES WATCH THIS IMPORTANT VIDEO UFOs, Aliens, and the Question of Contact MUST-SEE THE OCCULT REASON FOR PSYCHOPATHY Organic Portals: Aliens and Psychopaths KNOWLEDGE THROUGH GNOSIS Boris Mouravieff - GNOSIS IN THE BEGINNING ...1 The Gnostic core belief was a strong dualism: that the world of matter was deadening and inferior to a remote nonphysical home, to which an interior divine spark in most humans aspired to return after death. This led them to an absorption with the Jewish creation myths in Genesis, which they obsessively reinterpreted to formulate allegorical explanations of how humans ended up trapped in the world of matter. The basic Gnostic story, which varied in details from teacher to teacher, was this: In the beginning there was an unknowable, immaterial, and invisible God, sometimes called the Father of All and sometimes by other names. “He” was neither male nor female, and was composed of an implicitly finite amount of a living nonphysical substance. Surrounding this God was a great empty region called the Pleroma (the fullness). Beyond the Pleroma lay empty space. The God acted to fill the Pleroma through a series of emanations, a squeezing off of small portions of his/its nonphysical energetic divine material. In most accounts there are thirty emanations in fifteen complementary pairs, each getting slightly less of the divine material and therefore being slightly weaker. The emanations are called Aeons (eternities) and are mostly named personifications in Greek of abstract ideas. -
A Christian Physicist Examines Noah's Flood and Plate Tectonics
A Christian Physicist Examines Noah’s Flood and Plate Tectonics by Steven Ball, Ph.D. September 2003 Dedication I dedicate this work to my friend and colleague Rodric White-Stevens, who delighted in discussing with me the geologic wonders of the Earth and their relevance to Biblical faith. Cover picture courtesy of the U.S. Geological Survey, copyright free 1 Introduction It seems that no subject stirs the passions of those intending to defend biblical truth more than Noah’s Flood. It is perhaps the one biblical account that appears to conflict with modern science more than any other. Many aspiring Christian apologists have chosen to use this account as a litmus test of whether one accepts the Bible or modern science as true. Before we examine this together, let me clarify that I accept the account of Noah’s Flood as completely true, just as I do the entirety of the Bible. The Bible demonstrates itself to be reliable and remarkably consistent, having numerous interesting participants in various stories through which is interwoven a continuous theme of God’s plan for man’s redemption. Noah’s Flood is one of those stories, revealing to us both God’s judgment of sin and God’s over-riding grace and mercy. It remains a timeless account, for it has much to teach us about a God who never changes. It is one of the most popular Bible stories for children, and the truth be known, for us adults as well. It is rather unfortunate that many dismiss the account as mythical, simply because it seems to be at odds with a scientific view of the earth. -
Darren Aronofsky's Noah (2014) As an Environmental Cinematic Midrash Lila Moore Zefat Academic College & Cybernetic Futures Institute, [email protected]
Journal of Religion & Film Volume 22 Article 35 Issue 1 April 2018 3-30-2018 Humanity's Second Chance: Darren Aronofsky's Noah (2014) as an Environmental Cinematic Midrash Lila Moore Zefat Academic College & Cybernetic Futures Institute, [email protected] Marianna Ruah-Midbar Shapiro Zefat Academic College & Schechter Institute of Jewish Studies, [email protected] Recommended Citation Moore, Lila and Ruah-Midbar Shapiro, Marianna (2018) "Humanity's Second Chance: Darren Aronofsky's Noah (2014) as an Environmental Cinematic Midrash," Journal of Religion & Film: Vol. 22 : Iss. 1 , Article 35. Available at: https://digitalcommons.unomaha.edu/jrf/vol22/iss1/35 This Article is brought to you for free and open access by DigitalCommons@UNO. It has been accepted for inclusion in Journal of Religion & Film by an authorized editor of DigitalCommons@UNO. For more information, please contact [email protected]. Humanity's Second Chance: Darren Aronofsky's Noah (2014) as an Environmental Cinematic Midrash Abstract This article proposes an interpretative study of Daren Aronofsky and Ari Handel's film Noah (2014). Our main assertion is that the film attempts to present a contemporary interpretation of the biblical flood ts ory by incorporating values and urgent issues of the 21st century Western society, such as environmentalism, fundamentalism and eco-feminism. The ap per details various traditions that serve as inspirations to the filmmakers in the re-telling of the flood ym th, and elaborates on the midrashic traditions that were intertwined – or else omitted – in the process of creating the innovative cinematic midrash. It also points to the psychologization of God in the film and its theological implications. -
Do Creation and Flood Myths Found World Wide Have a Common Origin?
The Proceedings of the International Conference on Creationism Volume 5 Print Reference: Pages 517-528 Article 47 2003 Do Creation and Flood Myths Found World Wide Have a Common Origin? Jerry Bergman Northwest State College Follow this and additional works at: https://digitalcommons.cedarville.edu/icc_proceedings DigitalCommons@Cedarville provides a publication platform for fully open access journals, which means that all articles are available on the Internet to all users immediately upon publication. However, the opinions and sentiments expressed by the authors of articles published in our journals do not necessarily indicate the endorsement or reflect the views of DigitalCommons@Cedarville, the Centennial Library, or Cedarville University and its employees. The authors are solely responsible for the content of their work. Please address questions to [email protected]. Browse the contents of this volume of The Proceedings of the International Conference on Creationism. Recommended Citation Bergman, Jerry (2003) "Do Creation and Flood Myths Found World Wide Have a Common Origin?," The Proceedings of the International Conference on Creationism: Vol. 5 , Article 47. Available at: https://digitalcommons.cedarville.edu/icc_proceedings/vol5/iss1/47 DO CREATION AND FLOOD MYTHS FOUND WORLD WIDE HAVE A COMMON ORIGIN? Jerry Bergman, Ph.D. Northwest State College Archbold, OH 43543 KEYWORDS: Creation myths, the Genesis account of creation, Noah’s flood ABSTRACT An extensive review of both creation and flood myths reveals that there is a basic core of themes in all of the extant creation and flood myths. This fact gives strong evidence of a common origin of the myths based on actual historical events. -
How the World Was Made a Cheyenne Creation Myth
How the World Was Made A Cheyenne Creation Myth At the beginning of time, there was nothing but darkness. Maheo the All Spirit lived alone in this darkness. He was tired of the dark—there was nothing to see and nothing to hear. Maheo was very powerful and he decided to use his power to create the world. Maheo created water in the form of a great salty lake and decided that all life would come from this water. At first, he made animals that swim in the water like fish. Next, Maheo created the sand at the bottom of the giant salty lake. Then he created bottom-feeding creatures like snails, lobsters, and mussels to live on that sand. 1 © 2018 Reading Is Fundamental • Content and art created by Simone Ribke How the World Was Made Next, Maheo made animals that live on the water. These included many types of birds such as geese, terns, loons, and ducks. Maheo delighted to hear their wings flapping and their feet splashing on the water. But Maheo could only hear them, he could not see them. “I would like to see the things I created,” Maheo said to himself. So Maheo created light and delighted in seeing all the fish swimming in the water and all the birds swimming on the water. “How beautiful,” Maheo said to himself, for he was truly amazed by his creations. Soon, a goose called out to Maheo: “Great Maheo, thank you for making this wonderful world. We are so happy, but the birds are not fish. -
The Story of Noah and Other Flood Narratives
The Story of Noah and Other Flood Narratives The biblical story of Noah and the Great Flood (see Genesis 6:5—8:22) offers one of the best biblical examples of modern scholarly analysis put to use. Because many other ancient Middle East cultures had flood stories, scholars can easily use source criticism to evaluate the similarities and differences of the biblical Flood story with the flood stories of Israel’s neighbors. And because the biblical Flood story has clear signs of the redacting (combining) of the Yahwist (J) and Priestly (P) sources, scholars can use redaction criticism to separate these two sources and learn about the peculiarities of each original source and the motives of the Israelite editor who combined them. The Biblical Flood Story Versus Other Ancient Flood Stories The two flood stories of the ancient Middle East that most resemble the biblical Flood story are the Babylonian flood myth, Atrahasis, and the Sumerian flood myth on Tablet XI of the Epic of Gilgamesh. In Atrahasis, the flood is the result of a quarrel among the gods. This leads to the god Enlil proposing to destroy all humans with a flood (because they were too noisy). The god Enki arranges for the man Atrahasis to overhear him talk about the flood, so Atrahasis builds an ark and escapes the flood with his family and animals. The gods are later sorry they destroyed humanity, because they lost their source of free labor! The Epic of Gilgamesh is similar to the flood story in Atrahasis, probably because the two stories have a common ancestry. -
Every Creation Story
Every Creation Story Creation from chaos Chaos (cosmogony) Enûma Eliš (Babylonian creation myth) Genesis creation myth (Judaism, Christianity and Islam) Greek cosmogonical myth Jamshid Korean creation narratives Kumulipo Leviathan (Book of Job 38–41 creation myth) Mandé creation myth Pangu Raven in Creation Serer creation myth Sumerian creation myth Tungusic creation myth Unkulunkulu Väinämöinen Viracocha Earth diver Earth-diver Ainu creation myth Cherokee creation myth Iroquois creation myth Väinämöinen Yoruba creation myth Ob-Ugric creation myth Emergence Emergence Hopi creation myth Maya creation of the world myth Diné Bahaneʼ (Navajo) Zuni creation myth ( creation of self ) Ex nihilo Debate between sheep and grain Barton cylinder Ancient Egyptian creation myths Kabezya-Mpungu Māori myths Mbombo Ngai Popol Vuh World parent World parent Coatlicue Enûma Eliš Greek cosmogonical myth Greek cosmogonical myth Heliopolis creation myth Hiranyagarbha creation myth Kumulipo Rangi and Papa Völuspá Divine twins Divine twins Proto-Indo-European creation myths Regional Africa Ancient Egyptian creation myths Fon creation myth Kaang creation story (Bushmen) Kintu myth (Bugandan) Mandé creation myth Mbombo (Kuba, Bakuba or Bushongo/Boshongo) Ngai (Kamba, Kikuyu and Maasai ) Serer creation myth (cosmogony of the Serer people of Senegal, the Gambia and Mauritania) Unkulunkulu (Zulu) Yoruba creation Americas Mesoamerica Coatlicue (Aztec) Maya creation of the world myth Popol Vuh (Quiché Mayan) Mid North America Anishinaabeg creation stories Cherokee creation -
Creation/Evolution
Creation/Evolution Issue XXIV CONTENTS Fall 1988 ARTICLES 1 Formless and Void: Gap Theory Creationism by Tbm Mclver 25 Scientific Creationism: Adding Imagination to Scripture by Stanley Rice 37 Demographic Change and Antievolution Sentiment: Tennessee as a Case Study, 1925-1975 by George E. Webb FEATURES 43 Book Review 45 Letters to the Editor LICENSED TO UNZ.ORG ELECTRONIC REPRODUCTION PROHIBITED About this issue ... In this issue, Tom Mclver again brings his historical scholarship to bear on an issue relevant to creationism. This time, he explores the history of and the major players in the development and promotion of the "gap theory." Rarely do we treat in detail alternative creationist theories, preferring instead to focus upon the young- Earth special creationists who are so politically militant regarding public educa- tion. However, coverage of different creationist views is necessary from time to time in order to provide perspective and balance for those involved in the controversy. The second article compares scripture to the doctrines of young-Earth special crea- tionists and finds important disparities. Author Stanley Rice convincingly shows that "scientific" creationists add their own imaginative ideas in an effort to pseudoscientifically "flesh out" scripture. But why do so many people accept creationist notions? Some have maintained that the answer may be found through the study of demographics. George E. Webb explores that possibility in "Demographic Change and Antievolution Sentiment" and comes to some interesting conclusions. CREATION/EVOLUTION XXIV (Volume 8, Number 3} ISSN 0738-6001 Creation/Evolution, a publication dedicated to promoting evolutionary science, is published by the American Humanist Association. -
Comparative World Mythology
Comparative World Mythology Harriet Schlueter INTRODUCTION The high school where I teach is in the process of a transformation. It was once a predominantly white school with a high number of graduates going to four-year colleges on academic scholarships. In the past fifteen years, the focus has changed. Discipline relegates academics to the back seat. Many of our students come from lower income families and must work to make ends meet at home. They are happy to get the 70 they need for passing rather than strive for a higher grade because they do not have the time to do their homework. Many of the parents do not encourage the students in the way that is a teacher's dream. Most of the motivation comes from the students themselves or from the teachers. Few students have access to computers, books, magazines, or encyclopedias. The school also does not have adequate facilities to accommodate an entire classroom set aside to have one computer per student with a working printer. The only classrooms with a "class set" of computers are the computer labs. This makes it difficult to use the Internet as the powerful teaching and research tool it could be. Also, the library in my school has very few recent books on mythology. Some of the books even date back to the 1930's. Because the students do not have much time once they leave school to work on their projects, I have set up a unit that takes place in the classroom. It combines both group work and individual work.