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Origins & Worldview

Origins & Worldview. Extending the Historical Prologue Genesis 1-11. Genesis: Literary Structure. First Obvious Literary Development: Two Major Genre Sections 1-11 Cosmological Origins Myths Myth=story which explains reality 12-50 Ancestor Hero Stories

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Origins & Worldview

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  1. Origins & Worldview Extending the Historical Prologue Genesis 1-11

  2. Genesis:Literary Structure • First Obvious Literary Development: Two Major Genre Sections • 1-11 Cosmological Origins Myths • Myth=story which explains reality • 12-50 Ancestor Hero Stories • Stories which help identify our character

  3. Genesis:Literary Structure • Second Obvious Literary Development: Four Story Cycles • 1-11 Origins Story Cycle • What is the nature of reality? • 12-25 Abraham Story Cycle • Who are we as a unique people? • 26-36 Jacob Story Cycle • What is our character as a people? • 37-50 Joseph Story Cycle • How did we get to Egypt?

  4. Genesis:Literary Structure • Third Obvious Literary Development: Creation plus Ten “Generations” • 1:1-2:3 Creation (the norm) • 2:4-4:26 “Heaven & Earth” (-) • 5:1-6:8 “Adam” (-) • 6:9-9:29 “Noah” (+) • 10:1-11:9 “Sons of Noah” (-) • 11:10-26 “Shem” (+) • 11:27-25:11 “Terah” (Abraham) (+) • 25:12-18 “Ishmael” (-) • 25:19-35:29 “Isaac” (Jacob) (+) • 36:1-37:1 “Esau” (-) • 37:2-50:26 “Jacob” (Joseph) (+)

  5. Creation Myths in the Ancient Near East • Cosmogony: how did the world as we know it come into being? This will help us understand who we are and how life ought to function. • Four basic creation methods: • Making: divine acts on undifferentiated primordial matter • Conflict Resolution: divine overcoming of powers of chaos • Sexual Generation: gods & goddesses create offspring through sexual intercourse • Declaration: creation through spoken word

  6. Egyptian Origins Myths • “Nun” is chaos power in primeval waters • “Atum” is creative force which lives on Benben, a pyramidical hill rising out of the primeval waters • “Atum” splits to form elemental gods “Shu” (air) & “Tefnut” (moisture) • “Tefnut” bears two children: “Geb” (god of earth) & “Nut” (goddess of skies) • These give birth to lesser gods who differentiate and rule various dimensions

  7. Mesopotamian (“between the waters”) Origins Myths • “Apsu” is chaos power in primeval waters • “Tiamat” is bitter sea supporting earth • “Lhamu” & “Lahamu” are gods of silt created from interaction of primeval waters & bitter seas • The horizons, “Anshar” & “Kishar,” are separated by the birth of “Anu” (sky) • “Anu” engenders “Ea-Nudimmud,” god of earth waters and wisdom • Gods’ energies cause fights & uproar in Tiamat’s belly, so “Apsu” plans to kill his children (gods) • “Ea” casts spell, puts “Apsu” to sleep then kills him, bears other gods which fight • “Marduk” becomes champion among gods, creates Babylon • Humans made as slaves from spilled blood of gods

  8. Genesis Creation Myth • God existed before creation • Creation was by divine speech • Creation was an orderly progression: • Day 1: Arenas for Light & Darkness • Day 2: Arenas for Sky & Sea • Day 3: Arenas for Earth • Day 4: Inhabitants of Light & Darkness • Day 5: Inhabitants of Sky & Sea • Day 6: Inhabitants of Earth • Creation was intended to provide a home for humanity, the creatures made in God’s image

  9. Egypt & Mesopotamia: Divinity exudes throughout creation Eternal dualism of good & evil All things originate by devolution Humanity is afterthought, bother, & slave race Purpose of humanity is toil Bible: Divinity separate from creation All is good, evil enters as usurper All things originate by plan & species Humanity is the reason for everything, sharing divine character & purposes Purpose of humanity is relationship & rest Comparison of Creation Myths

  10. Notes on Genesis 1-11 • Perspective is from Israel at Sinai, not from point of view of an original observer; thus it is interpreted myth, not scientific historical analysis • Creation stories set Israel in an entirely different WORLDVIEW context than neighboring nations

  11. Notes on Genesis 1-11 • Humanity’s place is intimacy with God, harmony with nature, and shared creative responsibility over animals & plants • Entrance of evil is linked to disobedience (i.e., holding to a differing worldview & authority system)

  12. Notes on Genesis 1-11 • God’s first “remedy” for sin is individualized homelessness (prompting the pull of nostalgia) • God’s second “remedy” for sin is communal recreation through the flood and survival of Noah

  13. Genesis 9 Covenant • Divine Promise of protection & continuation (no catastrophic destructions) • The Sign: • A “bow” in the heavens • For whom? • Not humanity! • God’s own self! • No word for “rainbow” in Hebrew • Rather, a hunter’s bow: • Drawn and aimed toward heaven! • “Maledictory Oath”: may I lose my life if I fail to accomplish this

  14. Notes on Genesis 1-11 • Neither “remedy” of God for sin & evil is successful • Ham’s sin (9:20-27) is intended to inform Israel about Canaanite subservience, not racial subservience • In chapter 11, humanity launches a communal negation of divine authority • At the outset of chapter 12, a new “remedy” is put forward: create a manageable community of witness to nurture a return to God and blessing

  15. Footnotes to Genesis 1-11 • The text never tells us: • Where evil originated • Why the serpent was “more crafty” and could tempt Eve • Why there were trees for temptation and for eternal life • How the serpent changed following the curse • What happened to the Garden of Eden • Where the other people came from • Why people then lived so long • Who were the “Sons of God” (6:2) or “Nephilim” (6:4) • How all the animals could get on one boat • What happened to the fish & sea creatures • How extensive the flood was

  16. Genesis diagrammed Creation Communal Salvation (Esau) Individual Salvation Individual Sin Communal Sin (Ishmael) Genesis 1-11 Genesis 12-50

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