And there has been much speculation about it --some of it bordering on off-the-wall, but some of it serious and scholarly.
The first section deals with God and the nations, and the second deals with God and a particular nation, Israel.
The opening creation account 1: In the first section, progeny and land appear in the form of births and genealogies chaps. The Composition of the Book. For the literary sources of Genesis, see Introduction to the Pentateuch. As far as the sources of Genesis are concerned, contemporary readers can reasonably assume that ancient traditions J and E were edited in the sixth or fifth century B.
The editor highlighted themes of vital concern to this audience: God intends that every nation have posterity and land; the ancestors of Israel are models for their descendants who also live in hope rather than in full possession of what has been promised; the ancient covenant with God is eternal, remaining valid even when the human party has been unfaithful.
By highlighting such concerns, the editor addressed the worries of exiled Israel and indeed of contemporary Jews and Christians.
Genesis 1 — The seven-day creation account in Gn 1: The plot of Gn 2 — 11 creation, the flood, renewed creation has been borrowed from creation-flood stories attested in Mesopotamian literature of the second and early first millennia. In the Mesopotamian creation-flood stories, the gods created the human race as slaves whose task it was to manage the universe for them—giving them food, clothing, and honor in temple ceremonies.
In an unforeseen development, however, the human race grew so numerous and noisy that the gods could not sleep. Deeply angered, the gods decided to destroy the race by a universal flood. One man and his family, however, secretly warned of the flood by his patron god, built a boat and survived.
Soon regretting their impetuous decision, the gods created a revised version of humankind. The new race was created mortal so they would never again grow numerous and bother the gods. The authors of Genesis adapted the creation-flood story in accord with their views of God and humanity.
For example, they attributed the fault to human sin rather than to divine miscalculation 6: In the biblical version God is just, powerful, and not needy. How should modern readers interpret the creation-flood story in Gn 2 — 11?
The stories are neither history nor myth.
The best term is creation-flood story. Ancient Near Eastern thinkers did not have our methods of exploring serious questions. Instead, they used narratives for issues that we would call philosophical and theological.
They added and subtracted narrative details and varied the plot as they sought meaning in the ancient stories. Their stories reveal a privileged time, when divine decisions were made that determined the future of the human race. The origin of something was thought to explain its present meaning, e.
Though the stories may initially strike us as primitive and naive, they are in fact told with skill, compression, and subtlety.
They provide profound answers to perennial questions about God and human beings. Genesis 11 — One Jewish tradition suggests that God, having been rebuffed in the attempt to forge a relationship with the nations, decided to concentrate on one nation in the hope that it would eventually bring in all the nations.
Abraham, however, must come into possession of his land in a manner different from the nations, for he will not immediately possess it nor will he have descendants in the manner of the nations, for he is old and his wife is childless Abraham and Sarah have to live with their God in trust and obedience until at last Isaac is born to them and they manage to buy a sliver of the land the burial cave at Machpelah, chap.
The historicity of the ancestral stories has been much discussed.Dissertation peter richterich sean puffy combs essay newbury comics research paper write an essay about the importance of sports in our life.
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Their on-the-ground application of Catholic social thought made it real and also in turn influenced the thinkers and theologians and Church leaders.
What is called “modern Catholic Social Teaching” begins with the social encyclical of Pope Leo XIII entitled RERUM NOVARUM in and stretches to Pope Benedict XVI’s encyclical DEUS .
An Analysis of Catholic High School Religion Textbooks based on Identified Methods for Catechesis and Taxonomies for Cognitive and Affective Learning Max Thomas Engel, Ph.D. “Introduction” to Secondary Level (SL) Protocol for Assessing the Conformity of.
Starting the Catholic Worker Movement; The s to the s; Final years; Her Spirituality.
A Radical Lay Catholic Dorothy Day's life and legacy is a radical movement, faithful to the Gospel and the church, immersed in the social issues of the day, with the aim of transforming both individuals and society. PART I SOCIAL REALITY AND SOCIAL ANALYSIS 1 1 Introduction 3 Justice-seeking in a changing world 3 Catholic approaches 10 Social exclusion and social analysis Catholic approaches to inequality An Introduction to Catholic Social Thought Michael P.
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