Episode 166: Genesis 1 (Continued)

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En provenance du cours de University of Alberta

Science & Religion 101

33 notes

University of Alberta

Science & Religion 101

33 notes

This course examines the nature of both science and religion and attempts to explore the possible relationships between them. The primary purpose is to dispel the popular myth that science and religion are entrenched in a never-ending conflict. As a result, this course argues that if the limits of both science and religion are respected, then their relationship can be complementary. Topics include: Science and Religion Categories and Foundational Principles, Definitions of Science and Religion, Science-Religion Models and Relationships, Intelligent Design and Natural Revelation, the Galileo Affair, Geology and Noah’s Flood, Evolution and Darwin’s Religious Beliefs, the Modern “Evolution” vs. “Creation” Debate, the Problem of Evil, and Interpretations of the Biblical Accounts of Origins in Genesis 1-11. The course employs a Constructive Teaching Style in order that students can develop their personal views on the relationship between science and religion and on each of the topics listed above. St. Joseph's College is a Catholic, undergraduate, liberal arts college on the University of Alberta campus. It is an independent institution that is affiliated with the University of Alberta.

À partir de la leçon

Genesis 1-11: Biblical Accounts of Origins

Building upon the hermeneutical principles presented throughout this course, this section examines the biblical accounts of origins in Genesis 1-11. In particular, it explores the notion that the opening chapters of the Bible are structured on four major origins motifs—De Novo Creation, Lost Idyllic Age, Great Flood, and Tribal Formation. More specifically, these ancient Near Eastern motifs were re-cycled and re-interpreted with the inspired spiritual truths of the ancient Hebrews. Numerous ancient features in Genesis 1-11 are identified—ancient cosmogony and historiography, ancient poetry and stylistic techniques, and ancient editing of two original sources (Jahwist and Priestly sources).

Episode 160: Key Thoughts5:44

Episode 161: Ancient Accounts of Origins: Introductory Categories6:00

Episode 162: Ancient Accounts of Origins: Introductory Categories (Continued)5:39

Episode 163: Origin of Genesis 1-11: Re- Cycled & Re-Interpreted ANE Motifs of Origins Theory5:40

Episode 164: Genesis 1:1-3 & the Pre-Creative State5:39

Episode 165: Genesis 1:1-3 (Continued). Genesis 1: The Six Day Creation5:05

Episode 166: Genesis 1 (Continued)5:27

Episode 167: Genesis 2: The Creation of Adam & Eve4:11

Episode 168: Genesis 2 (Continued). Excursus: Story, Allegory & Historicization4:03

Episode 169: Genesis 3: The Fall3:53

Episode 170: Excursus: Genesis 3 & Theodicy. Genesis 4: 1st Family, 1st Murder & 1st Genealogy4:48

Episode 171: Genesis 4 (Continued) Excursus: Origin of the 1st Genealogies5:17

Episode 172: Genesis 5: Genealogy of the Hebrews Before the Flood. Genesis 6-9: Noah’s Flood3:28

Episode 173: Genesis 6-9 (Continued) Genesis 10: The Table of Nations4:57

Episode 174: Genesis 10 (Continued)4:45

Episode 175: Genesis 11:1-9. The Tower of Babel. Genesis 11:10-32. Genealogy of the Hebrews After the Flood5:22

Episode 176: Genesis 11 (Continued) Conclusion: What Is the Literary Genre of Genesis 1-11?6:28

Episode 177: Conclusion (Continued)5:53

Hermeneutics 14: Attribution of Divine Action in Origins3:13

Hermeneutics 15: Phenomenological Perspective of Nature: The Living Organisms9:39

Rencontrer les enseignants

Denis Lamoureux
Associate Professor
St. Joseph's College

Episode 166.

Let's continue our examination of the parallel panels in Genesis One.

You'll note that God solves the problem of

the formless and empty earth mentioned in Genesis 1:2.

In the first three days,

he forms the world and in the second three days,

he fills the world.

The first panel features creation by separation of opposites,

which is typical in ancient Near-Eastern creation accounts.

On day one, God separates light from darkness.

On day two, he creates the firmament and separates

the waters above in heaven from the water below on earth.

And on day three,

God separates dry land from water.

In the second panel, God fills the world.

In particular, the forming and filling days are parallel to each other.

On day four, God creates the sun,

moon and stars in alignment with the creation of light on day one.

Birds are made on day five,

to fill an air space made on day two.

Similarly, sea creatures are created for the seas below.

Finally, the land animals and humans are made in day six,

matching up with their habitation of dry land,

which was created on day three.

In light of these parallel panels in Genesis One,

we can offer a solution to the classic so-called contradiction in the Bible.

Many have noted that on the first day we have the creation of light;

but on the fourth day, there is the creation of the Sun.

Of course, if Genesis One is a scientific account,

then there is a problem.

But if this is poetic license or freedom on the part of the author,

then there is no problem at all.

And I think this is the case,

because the P author certainly knew that light comes from the sun.

Another poetic feature in Genesis One,

is the appearance of a Creation day formula which is highly structured and repetitious,

and again, typical of the P author's style.

It begins with an introduction, "God said";

then a command, "Let it be";

a statement of completion, "It was so";

a judgment, God saw it was good and ends with

a time reference -- there was evening and there was morning the nth day.

I need to make a comment regarding this debate we often hear in

churches over the word "day" in Genesis One.

The original Hebrew word is "yom",

it can refer to a 24-hour day or a period of time.

This is also the case with the Greek word for day,

which is the noun "hemera".

In the Old Testament,

when the word day is with a number,

it is a 24-hour day.

As we've seen, Genesis One uses numbers -- first day, second day, etc.;

and each day ends with "There was evening and there was morning the nth day."

Therefore, the days of Genesis One are 24-hour days.

To give you an example of the use of the word "day" in the original languages,

please turn to page 67 in the handouts.

This is the Hebrew version of the second day of creation.

And here is where the Hebrew word "yom" appears.

Please turn now to page 68.

This is the Greek version of the second day of creation.

And here is where the word "hemera" appears.

There is a very significant origins debate implication regarding progressive creation,

which is also known as The Day Age Theory.

The days of Genesis One are not hundreds of millions

of years long, they're 24-hour periods.

Once again, scientific concordism fails.

The first chapter of the Bible has a number of important messages of faith.

Most importantly, there is only one God who is the creator of the universe and life.

As well, there is a polemic,

that is a criticism against astral religion.

Genesis One makes it very clear that the sun,

moon, and stars are not gods.

Instead, they are the creation of the God of the Hebrews.

And though this message is often missed,

Genesis One affirms the Sabbath commandment,

which is the fourth commandment and the order to take a day of rest.

Another very important spiritual message in Genesis One,

is that God created humanity in the image of God.

The term "image of God",

was used for Ancient Near Eastern kings,

and these kings were believed to be the representatives of the gods on earth.

But in Genesis One,

the term is completely transformed or if you wish morphed,

and offers another example of how the Hebrews under the inspiration of God,

recycled and reinterpreted concepts.

This chapter underlines that all humans are god's kings and representatives on earth.

End of episode.

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