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Genesis creation narrative
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The Genesis creation narrative is the creation myth of both Judaism and Christianity.[1] It is made up of two parts, roughly equivalent to the first two chapters of the Book of Genesis. In the first part, Genesis 1:1-2:3, Elohim, the Hebrew generic word for God, creates the heaven and the earth in six days, starting with darkness and light on the first day, and ending with the creation of mankind on the sixth day. God then rests on, blesses and sanctifies the seventh day. In the second, Genesis 2:4-2:24 God, now referred to by the personal name "Yahweh", creates the first man from dust and breathes life into him. God then places him in the Garden of Eden and creates the first woman from his side as a companion.
A common hypothesis among modern scholars is that the first major comprehensive draft of the Pentateuch (the series of five books which begins with Genesis and ends with Deuteronomy) was composed in the late 7th or the 6th century BC (the Jahwist source) and that this was later expanded by other authors (the Priestly source) into a work very like the one we have today.[2] (In the creation narrative the two sources appear in reverse order: Genesis 1:1-2:3 is Priestly and Genesis 2:4-2:24 is Jahwistic).[3] Borrowing themes from Mesopotamian mythology, but adapting them to Israel's belief in one God,[4] the combined narrative is a critique of the Mesopotamian theology of creation: Genesis affirms monotheism and denies polytheism.[5] Robert Alter described the combined narrative as "compelling in its archetypal character, its adaptation of myth to monotheistic ends".[6]
- 1 Composition
- 2 Genesis 1:1–2:3
- 3 Genesis 2:4-2:25
- 4 Later interpretations
- 5 Genre
- 6 See also
- 7 Citations
- 8 References
- 9 External links
Although tradition attributes Genesis to Moses, biblical scholars hold that it, together with the following four books (making up what Jews call the Torah and biblical scholars call the Pentateuch), is "a composite work, the product of many hands and periods."[7] A common hypothesis among biblical scholars today is that the first major comprehensive draft of the Pentateuch was composed in the late 7th or the 6th century BC (the Jahwist source), and that this was later expanded by the addition of various narratives and laws (the Priestly source) into a work very like the one existing today.[2] The two sources appear in reverse order: Genesis 1:1–2:3 is Priestly and Genesis 2:4 is Jahwistic.
As for the historical background which led to the creation of the narrative itself, a theory which has gained considerable interest, although still controversial, is "Persian imperial authorisation". This proposes that the Persians, after their conquest of Babylon in 538 BC, agreed to grant Jerusalem a large measure of local autonomy within the empire, but required the local authorities to produce a single law code accepted by the entire community. It further proposes that there were two powerful groups in the community – the priestly families who controlled the Temple, and the landowning families who made up the "elders" – and that these two groups were in conflict over many issues, and that each had its own "history of origins", but the Persian promise of greatly increased local autonomy for all provided a powerful incentive to cooperate in producing a single text.[8]
The creation narrative is made up of two stories, roughly equivalent to the two first chapters of the Book of Genesis.[9] (There are no chapter divisions in the original Hebrew text, see Chapters and verses of the Bible.) The first account (1:1 through 2:3) employs a repetitious structure of divine fiat and fulfillment, then the statement "And there was evening and there was morning, the [xth] day," for each of the six days of creation. In each of the first three days there is an act of division: day one divides the darkness from light, day two the "waters above" from the "waters below", and day three the sea from the land. In each of the next three days these divisions are populated: day four populates the darkness and light with sun, moon and stars; day five populates seas and skies with fish and fowl; and finally land-based creatures and mankind populate the land.[10]
The two stories are complementary rather than overlapping, with the first (the Priestly story) concerned with the cosmic plan of creation, while the second (the Yahwist story) focuses on man as cultivator of his environment and as a moral agent.[9] There are significant parallels between the two stories, but also significant differences: the second account, in contrast to the regimented seven-day scheme of Genesis 1, uses a simple flowing narrative style that proceeds from God's forming the first man through the Garden of Eden to the creation of the first woman and the institution of marriage; in contrast to the omnipotent God of Genesis 1, creating a god-like humanity, the God of Genesis 2 can fail as well as succeed; the humanity he creates is not god-like, but is punished for acts which would lead to their becoming god-like (Genesis 3:1-24); and the order and method of creation itself differs.[11] "Together, this combination of parallel character and contrasting profile point to the different origin of materials in Genesis 1:1 and Gen 2:4, however elegantly they have now been combined."[12]
The primary accounts in each chapter are joined by a literary bridge at Genesis 2:4a, "These are the generations of the heavens and of the earth when they were created." This echoes the first line of Genesis 1, "In the beginning God created the heaven and the earth", and is reversed in the next phrase, Genesis 2:4b, "...in the day that the LORD God made the earth and the heavens". This verse is one of ten "generations" (Hebrew: תולדות tôledôt) phrases used throughout Genesis, which provide a literary structure to the book.[13] They normally function as headings to what comes after, but the position of this, the first of the series, has been the subject of much debate.[14]
Mesopotamian influence
Comparative mythology provides historical and cross-cultural perspectives for Jewish mythology. Both sources behind the Genesis creation narrative borrowed themes from Mesopotamian mythology, but adapted them to their belief in one God,[4] establishing a monotheistic creation in opposition to the polytheistic creation myth of ancient Israel's neighbors.[15]
Genesis 1–11 as a whole is imbued with Mesopotamian myths.[16] Genesis 1 bears both striking differences from and striking similarities to Babylon's national creation myth, the Enuma Elish. On the side of similarities, both begin from a stage of chaotic waters before anything is created, in both a fixed dome-shaped "firmament" divides these waters from the habitable Earth, and both conclude with the creation of a human called "man" and the building of a temple for the god (in Genesis 1, this temple is the entire cosmos).[17] On the side of contrasts, Genesis 1 is uncompromisingly monotheistic, it makes no attempt to account for the origins of God, and there is no trace of the resistance to the reduction of chaos to order (Gk. theomachy, lit. "God-fighting"), all of which mark the Mesopotamian creation accounts.[4] It also bears similarities to the Baal Cycle of Israel's neighbor, Ugarit.[citation needed]
The Enuma Elish has also left traces on Genesis 2. Both begin with a series of statements of what did not exist at the moment when creation began; the Enuma Elish has a spring (in the sea) as the point where creation begins, paralleling the spring (on the land – Genesis 2 is notable for being a "dry" creation story) in Genesis 2:6 that "watered the whole face of the ground"; in both myths, Yahweh/the gods first create a man to serve him/them, then animals and vegetation. At the same time, and as with Genesis 1, the Jewish version has drastically changed its Babylonian model: Eve, for example, seems to fill the role of a mother goddess when, in Genesis 4:1, she says that she has "created a man with Yahweh", but she is not a divine being like her Babylonian counterpart.[18]
Genesis 2 has close parallels with a second Mesopotamian myth, the Atra-Hasis epic – parallels that in fact extend throughout Genesis 2–11, from the Creation to the Flood and its aftermath. The two share numerous plot-details (e.g. the divine garden and the role of the first man in the garden, the creation of the man from a mixture of earth and divine substance, the chance of immortality, etc.), and have a similar overall theme: the gradual clarification of man's relationship with God(s) and animals.[12]
Creation by word vs creation by combat
The narratives in Genesis 1–2 were not the only creation myths in ancient Israel, and the complete biblical evidence suggests two contrasting models. The first is the "logos" (meaning speech) model, where a supreme God "speaks" dormant matter into existence. The second is the "agon" (meaning struggle or combat) model, in which it is God's victory in battle over the monsters of the sea that mark his sovereignty and might.[19] Genesis 1 is the supreme example of the "logos" mythology; Isaiah 51:9–10 recalls an ancient Canaanite myth in which God creates the world by vanquishing the water deities: "Awake, awake! ... It was you that hacked Rahab in pieces, that pierced the Dragon! It was you that dried up the Sea, the waters of the great Deep, that made the abysses of the Sea a road that the redeemed might walk..."[20]
Genesis 1:1–2:3
The cosmos created in Genesis 1:1–2:3 bears a striking resemblance to the Tabernacle in Exodus 35–40, which was the prototype of the Temple in Jerusalem and the focus of priestly worship of Yahweh; for this reason, and because other Middle Eastern creation stories also climax with the construction of a temple/house for the creator-god, Genesis 1 can be interpreted as a description of the construction of the cosmos as God's house, for which the Temple in Jerusalem served as the earthly representative.[21]
The word bara is translated as "created" in English, but the concept it embodied was not the same as the modern term. In the world of the ancient Near East, the gods demonstrated their power over the world not by creating matter but by fixing destinies: so the essence of the bara which God performs in Genesis concerns bringing "heaven and earth" (a set phrase meaning "everything") into existence by organising and assigning roles and functions.[22]
The use of numbers in ancient texts was often numerological rather than factual – that is, the numbers were used because they held some symbolic value to the author.[23] The number seven, denoting divine completion, permeates Genesis 1: verse 1:1 consists of seven words, verse 1:2 of fourteen, and 2:1–3 has 35 words (5x7); Elohim is mentioned 35 times, "heaven/firmament" and "earth" 21 times each, and the phrases "and it was so" and "God saw that it was good" occur 7 times each.[24]
Pre-creation: Genesis 1:1-2
- 1 In the beginning God created the heaven and the earth.
- 2 And the earth was without form, and void; and darkness [was] upon the face of the deep. And the Spirit of God moved upon the face of the waters.
—(Genesis 1:1-1:2)
Although the opening phrase of Genesis 1:1 is commonly translated in English as above, the Hebrew is ambiguous, and can be translated at least three ways:
- as a statement that the cosmos had an absolute beginning ("In the beginning God created the heaven and the earth.");
- as a statement describing the condition of the world when God began creating ("When in the beginning God created the heavens and the earth, the earth was untamed and shapeless."); and
- essentially similar to the second version but taking all of Genesis 1:2 as background information ("When in the beginning God created the heavens and the earth, the earth being untamed and shapeless, God said, Let there be light!").[25]
The second seems to be the meaning intended by the original Priestly author: the verb bara is used only of God (people do not engage in bara), and it concerns the assignment of roles, as in the creation of the first people as "male and female" (i.e., it allocates them sexes): in other words, the power of God is being shown not by the creation of matter but by the fixing of destinies.[22]
One interpretation is that "the heavens and the earth" is a set phrase meaning "everything", i.e., the cosmos. This was made up of three levels, the habitable earth in the middle, the heavens above, an underworld below, all surrounded by a watery "ocean" of chaos as the Babylonian Tiamat.[26] The earth itself was a flat disc, surrounded by mountains or sea. Above it was the firmament, a transparent but solid dome resting on the mountains, allowing men to see the blue of the waters above, with "windows" to allow the rain to enter, and containing the sun, moon and stars. The waters extended below the earth, which rested on pillars sunk in the waters, and in the underworld was Sheol, the abode of the dead.[27]
The opening of Genesis 1 continues: "And the earth was formless and void..." The phrase "formless and void" is a translation of the Hebrew tohu wa-bohu, (Hebrew: תֹהוּ וָבֹהוּ), chaos, the condition that bara, ordering, remedies.[28] Tohu by itself means "emptiness, futility"; it is used to describe the desert wilderness; bohu has no known meaning and was apparently coined to rhyme with and reinforce tohu.[29] The phrase appears also in Jeremiah 4:23,[Jer. 4:23] where the prophet warns Israel that rebellion against God will lead to the return of darkness and chaos, "as if the earth had been 'uncreated'".[30]
The opening of Genesis 1 concludes with a statement that Darkness was on the face of the Deep (Hebrew: תְהוֹם tehôm) Darkness and the Deep are two of the three elements of the chaos represented in tohu wa-bohu (the third is the formless earth). In the Enuma Elish, the Deep is personified as the goddess Tiamat, the enemy of Marduk;[28] here it is the formless body of primeval water surrounding the habitable world, later to be released during the Deluge, when "all the fountains of the great deep burst forth" from the waters beneath the earth and from the "windows" of the sky.[31]
The Rûach of God moves over the face of the Deep before creation begins. Rûach (רוּחַ) has the meanings "wind, spirit, breath", and elohim can mean "great" as well as "god": the ruach elohim may therefore mean the "wind/breath of God" (the storm-wind is God's breath in Psalms 18:16 and elsewhere, and the wind of God returns in the Flood story as the means by which God restores the earth), or God's "spirit", a concept which is somewhat vague in Hebrew Bible, or it may simply signify a great storm-wind.[32]
Six days of Creation: Genesis 1:3-2:3
God's first act was the creation of undifferentiated light; dark and light were then separated into night and day, their order (evening before morning) signifying that this was the liturgical day; and then the sun, moon and stars were created to mark the proper times for the festivals of the week and year. Only when this is done does God create man and woman and the means to sustain them (plants and animals). At the end of the sixth day, when creation is complete, the world is a cosmic temple in which the role of humanity is the worship of God. This parallels Mesopotamian myth (the Enuma Elish) and also echoes chapter 38 of the Book of Job, where God recalls how the stars, the "sons of God", sang when the corner-stone of creation was laid.[33]
First day
- 3 And God said, Let there be light: and there was light.
- 4 And God saw the light, that [it was] good: and God divided the light from the darkness.
- 5 And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.
—(Genesis 1:3-1:5)
Day 1 begins with the creation of light (and, by implication, time). God creates by spoken command and names the elements of the world as he creates them. In the ancient Near East the act of naming was bound up with the act of creating: thus in Egyptian literature the creator god pronounced the names of everything, and the Enuma Elish begins at the point where nothing has yet been named.[34] God's creation by speech also suggests that he is being compared to a king, who has merely to speak for things to happen.[35]
Second day
- 6 ¶ And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.
- 7 And God made the firmament, and divided the waters which [were] under the firmament from the waters which [were] above the firmament: and it was so.
- 8 And God called the firmament Heaven. And the evening and the morning were the second day.
—(Genesis 1:6-1:8)
Rāqîa', or firmament, is from rāqa', the verb used for the act of beating metal into thin plates.[36] Created on the second day of creation and populated by luminaries on the fourth, it may be interpreted as a solid dome which separates the earth below from the heavens and their waters above, as in Egyptian and Mesopotamian belief of the same time.[37] In Genesis 1:17 the stars are set in the raqia'; in Babylonian myth the heavens were made of various precious stones (compare Exodus 24:10 where the elders of Israel see God on the sapphire floor of heaven), with the stars engraved in their surface.[38]
Third day
- 9 ¶ And God said, Let the waters under the heaven be gathered together unto one place, and let the dry [land] appear: and it was so.
- 10 And God called the dry [land] Earth; and the gathering together of the waters called he Seas: and God saw that [it was] good.
- 11 And God said, Let the earth bring forth grass, the herb yielding seed, [and] the fruit tree yielding fruit after his kind, whose seed [is] in itself, upon the earth: and it was so.
- 12 And the earth brought forth grass, [and] herb yielding seed after his kind, and the tree yielding fruit, whose seed [was] in itself, after his kind: and God saw that [it was] good.
- 13 And the evening and the morning were the third day.
—(Genesis 1:9-1:13)
On the third day, the waters withdraw, creating a ring of ocean surrounding a single circular continent.[39] By the end of the third day God has created a foundational environment of light, heavens, seas and earth.[40] The three levels of the cosmos are next populated in the same order in which they were created – heavens, sea, earth.
Fourth day
- 14 ¶ And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years:
- 15 And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so.
- 16 And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: [he made] the stars also.
- 17 And God set them in the firmament of the heaven to give light upon the earth,
- 18 And to rule over the day and over the night, and to divide the light from the darkness: and God saw that [it was] good.
- 19 And the evening and the morning were the fourth day.
—(Genesis 1:14-1:19)
On Day Four the language of "ruling" is introduced: the heavenly bodies will "govern" day and night and mark seasons and years and days (a matter of crucial importance to the Priestly authors, as religious festivals were organised around the cycles of the sun and moon);[41] later, man will be created to rule over the whole of creation as God's regent. God puts "lights" in the firmament to "rule over" the day and the night.[42] Specifically, God creates the "greater light," the "lesser light," and the stars. According to Victor Hamilton, most scholars agree that the choice of "greater light" and "lesser light", rather than the more explicit "sun" and "moon", is anti-mythological rhetoric intended to contradict widespread contemporary beliefs that the sun and the moon were deities themselves.[43]
Fifth day
- 20 ¶ And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl [that] may fly above the earth in the open firmament of heaven.
- 21 And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that [it was] good.
- 22 And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.
- 23 And the evening and the morning were the fifth day.
—(Genesis 1:20-1:23)
In the Egyptian and Mesopotamian mythologies, the creator-god has to do battle with the sea-monsters before he can make heaven and earth; in Genesis 1:21, the word tanin, sometimes translated as "sea monsters" or "great creatures", parallels the named chaos-monsters Rahab and Leviathan from Psalm 74:13, and Isaiah 27:1 and Isaiah 51:9, but there is no hint (in Genesis) of combat, and the tanin are simply creatures created by God.[44]
Sixth day
- 24 ¶ And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so.
- 25 And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that [it was] good.
- 26 ¶ And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.
- 27 So God created man in his [own] image, in the image of God created he him; male and female created he them.
- 28 And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.
- 29 ¶ And God said, Behold, I have given you every herb bearing seed, which [is] upon the face of all the earth, and every tree, in the which [is] the fruit of a tree yielding seed; to you it shall be for meat.
- 30 And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein [there is] life, [I have given] every green herb for meat: and it was so.
- 31 And God saw every thing that he had made, and, behold, [it was] very good. And the evening and the morning were the sixth day.
—(Genesis 1:24-31)
When in Genesis 1:26 God says "Let us make man", the Hebrew word used is adam; in this form it is a generic noun, "mankind", and does not imply that this creation is male. After this first mention the word always appears as ha-adam, "the man", but as Genesis 1:27 shows ("So God created man in his [own] image, in the image of God created he him; male and female created he them."), the word is still not exclusively male.[45]
Man was created in the "image of God". The meaning of this is unclear: suggestions include:
- Having the spiritual qualities of God such as intellect, will, etc.;
- Having the physical form of God;
- A combination of these two;
- Being God's counterpart on earth and able to enter into a relationship with him;
- Being God's representative or viceroy on earth.[46]
The fact that God says "Let us make man..." has given rise to several theories, of which the two most important are that "us" is majestic plural,[47] or that it reflects a setting in a divine council with God enthroned as king and proposing the creation of mankind to the lesser divine beings.[48]
God tells the animals and humans that he has given them "the green plants for food"
- REDIRECT Template:Spaced ndash
creation is to be vegetarian. Only later, after the Flood, is man given permission to eat flesh. The Priestly author of Genesis appears to look back to an ideal past in which mankind lived at peace both with itself and with the animal kingdom, and which could be re-achieved through a proper sacrificial life in harmony with God.[49]
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Upon completion, God sees that "every thing that He had made ... was very good" (Genesis 1:31). This implies that the materials that existed before the Creation ("tohu wa-bohu," "darkness," "tehom") were not "very good." Israel Knohl hypothesized that the Priestly source set up this dichotomy to mitigate the problem of evil.[50]
Seventh day: divine rest
- 1 Thus the heavens and the earth were finished, and all the host of them.
- 2 And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made.
- 3 And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.
—(Genesis 2:1-2:3)
Creation is followed by rest. In ancient Near Eastern literature the divine rest is achieved in a temple as a result of having brought order to chaos. Rest is both disengagement, as the work of creation is finished, but also engagement, as the deity is now present in his temple to maintain a secure and ordered cosmos.[51]
Genesis 2:4-2:25
Genesis 2–3, the Garden of Eden story, was probably authored around 500 BC as "a discourse on ideals in life, the danger in human glory, and the fundamentally ambiguous nature of humanity - especially human mental faculties".[52] According to Genesis 2:10-14 the Garden lies on the mythological border between the human and the divine worlds, probably on the far side of the Cosmic ocean near the rim of the world; following a conventional ancient Near Eastern concept, the Eden river first forms that ocean and then divides into four rivers which run from the four corners of the earth towards its centre.[52]
The Jahwistic creation account opens "in the day that the LORD God made the earth and the heavens", a set introduction similar to those found in Babylonian myths.[53] Before the man is created the earth is a barren waste watered by an ed;Genesis 2:6 the King James Version translated this as "mist", following Jewish practice, but since the mid-20th century Hebraists have generally accepted that the real meaning is "spring of underground water".[54]
In Genesis 1 the characteristic word for God's activity is bara, "created"; in Genesis 2 the word used when he creates the man is yatsar, meaning "fashioned", a word used in contexts such as a potter fashioning a pot from clay.[55] God breathes his own breath into the clay and it becomes nephesh, a word meaning "life", "vitality", "the living personality"; man shares nephesh with all creatures, but the text describes this life-giving act by God only in relation to man.[56]
Eden, where God puts his Garden of Eden, comes from a root meaning "fertility": the first man is to work in God's miraculously fertile garden.[57] The "tree of life" is a motif from Mesopotamian myth: in the Epic of Gilgamesh the hero is given a plant whose name is "man becomes young in old age", but a serpent steals the plant from him.[58] There has been much scholarly discussion about the type of knowledge given by the second tree. Suggestions include: human qualities, sexual consciousness, ethical knowledge, or universal knowledge; with the last being the most widely accepted.[59] In Eden, mankind has a choice between wisdom and life, and chooses the first, although God intended them for the second.[60]
The mythic Eden and its rivers may reflect the real Jerusalem, the Temple and the Promised Land. Eden may represent the divine garden on Zion, the mountain of God, which was also Jerusalem; while the real Gihon was a spring outside the city (mirroring the spring which waters Eden); and the imagery of the Garden, with its serpent and cherubs, has been seen as a reflection of the real images of the Solomonic Temple with its copper serpent (the nehushtan) and guardian cherubs.[61] Genesis 2 is the only place in the Bible where Eden appears as a geographic location: elsewhere (notably in the Book of Ezekiel 28) it is a mythological place located on the holy Mountain of God, with echoes of a Mesopotamian myth of the king as a primordial man placed in a divine garden to guard the tree of life.[62]
"Good and evil" is a merism, in this case meaning simply "everything", but it may also have a moral connotation. When God forbids the man to eat from the tree of knowledge he says that if he does so he is "doomed to die": the Hebrew behind this is in the form used in the Bible for issuing death sentences.[63]
The first woman is created to be ezer kenegdo - a term notably difficult to translate - to the man. Kenegdo means "alongside, opposite, a counterpart to him", and ezer means active intervention on behalf of the other person.[64] God's naming of the elements of the cosmos in Genesis 1 illustrated his authority over creation; now the man's naming of the animals (and of Woman) illustrates Adam's authority within creation.[65]
The woman is called ishah, "Woman", with an explanation that this is because she was taken from ish, meaning "man"; the two words are not in fact connected. Later, after the story of the Garden is complete, she receives a name: Hawwah(Eve). This means "living" in Hebrew, from a root that can also mean "snake".[66] A long-standing exegetical tradition holds that the use of a rib from man's side emphasizes that both man and woman have equal dignity, for woman was created from the same material as man, shaped and given life by the same processes.[67] In fact, the word traditionally translated "rib" in English can also mean "side", "chamber", or "beam".[68]
Later interpretations
Part of a series on Creationism 220px Types Biblical cosmology
- Book of Genesis
- Creation narrative
- Framework interpretation
- As an allegory
Creation science Creation–evolution controversy Religious views Creation Evolution
Some of the elements which 21st-century Christians accept as part and parcel of the Creation/Eden story result from later interpretation–for example: Genesis does not explicitly identify the serpent in the Garden as the Devil, or portray Eden as a heavenly garden where the righteous will live eternally,[69] nor can the "spirit of God" be identified with the Holy Spirit of Christian theology.[70]
One change in how believers view the text began with the translation of the original Hebrew text into Greek for Greek-speaking Jews of the last few centuries BC. In the original Hebrew, for example, the word adam signified both mankind in general and the specific first man. The authors of the Greek version, the Septuagint, used anthropos for the undifferentiated adam, and transliterated the Hebrew as "Adam" when a single first man seemed indicated, thus transforming adam ("man") into a personal name. Unfortunately for later readers, the Greek language had difficulty in capturing the word-play that linked adam (man/mankind) with adamah, the material from which he or they were formed.[71]
Creation: Wisdom, Word, Spirit; creation out of nothing
The opening words of Genesis 1 sum up the authors' view of how the cosmos originated: "In the beginning God created the heavens and the earth"; Yahweh, the god of Israel, was solely responsible for creation and had no rivals.[72] Later Jewish thinkers, adopting ideas from Greek philosophy, concluded that God's Wisdom, Word and Spirit penetrated all things and gave them unity.[73] Christianity in turn adopted these ideas and identified Jesus with the creative word: "In the beginning was the Word, and the Word was with God, and the Word was God" (John 1:1).[74]
The idea that God created the world out of nothing (creatio ex nihilo) is central today to Islam, Christianity, and Judaism - indeed, the medieval Jewish philosopher Maimonides felt it was the only concept that the three religions shared.[75] Yet it is not found directly in Genesis, nor in the entire Hebrew Bible, and is found no earlier than later Judaism.[76][22] The Priestly authors of Genesis 1, writing around 500-400 BC, had been concerned not with the origins of matter (the material which God formed into the habitable cosmos), but with the fixing of destinies. This was still the situation in the early 2nd century AD, although early Christian scholars were beginning to see a tension between the idea of world-formation and the omnipotence of God. By the beginning of the 3rd century this tension was resolved, world-formation was overcome, and creation ex nihilo had become a fundamental tenet of Christian theology.[77]
CreationismMain article: Creationism
Creationism is the belief that the Universe and Life originate "from specific acts of divine creation."[78][79] In Western culture, this act of creation is usually that which is described by the Genesis creation narrative. For young Earth creationists, this includes taking a Biblical literalism approach to the Genesis creation narrative and the rejection of the scientific theory of evolution.[80] As the history of evolutionary thought developed from the 18th century on, various views aimed at reconciling the Abrahamic religions and Genesis with biology and other sciences developed in Western culture.[81] Those holding that species had been created separately (such as Philip Gosse in 1857) were generally called "advocates of creation" but were also called "creationists," as in private correspondence between Charles Darwin and his friends. As the creation–evolution controversy developed over time, the term "anti-evolutionists" became common.
Shape of the cosmos
When the Jews came into contact with Greek thought it led to a major reinterpretation of the underlying cosmology of the Genesis narrative. The biblical authors conceived the cosmos as a flat disc-shaped earth in the centre, an underworld for the dead below, and heaven above.[82] Below the earth were the "waters of chaos", the cosmic sea, home to mythic monsters defeated and slain by God (Exodus 20:4 warns against making an image "of anything that is in the waters under the earth").[72] There were also waters above the earth, and so the raqia (firmament), a solid bowl, was necessary to keep them from flooding the world.[83] During the Hellenistic period this was largely replaced by a more "scientific" model as imagined by Greek philosophers, according to which the earth was a sphere at the centre of concentric shells of celestial spheres containing the sun, moon, stars and planets.[82]
GenreSee also: Literary genre, Myth (disambiguation) and Narrative
The meaning to be derived from the Genesis creation narrative will depend on the reader's understanding of its genre, the literary "type" to which it belongs: "it makes an enormous difference whether the first chapters of Genesis are read as scientific cosmology, creation myth, or historical saga".[85] Misunderstanding of the genre of the text, meaning the intention of the author/s and the culture within which they wrote, will result in a misreading.[86] Reformed evangelical scholar Bruce Waltke cautions against one such misreading, the "woodenly literal" approach which leads to "creation science" and such "implausible interpretations" as the "gap theory", the presumption of a "young earth", and the denial of evolution.[87] Another scholar, Conrad Hyers, sums up the same thought in these words: "A literalist interpretation of the Genesis accounts is inappropriate, misleading, and unworkable [because] it presupposes and insists upon a kind of literature and intention that is not there."[88]
Genesis 1-2 can be seen as ancient science: in the words of E.A. Speiser, "on the subject of creation biblical tradition aligned itself with the traditional tenets of Babylonian science."[89] It can also be regarded as ancient history, "part of a broader spectrum of originally anonymous, history-like ancient Near Eastern narratives."[90] It is frequently called myth in scholarly writings, but there is no agreement on how "myth" is to be defined, and so while one scholar can say that Genesis 1-11 is free from myth, another can say it is entirely mythical.[91] (Brevard Childs famously suggested that the author of Genesis 1-11 "demythologised" his narrative, meaning that he removed from his sources (the Babylonian myths) those elements which did not fit with his own faith.)[92]
Whatever else it may be, Genesis 1 is "story", since it features character and characterisation, a narrator, and dramatic tension expressed through a series of incidents arranged in time.[93] The Priestly author of Genesis 1 had to confront two major difficulties. First, there is the fact that since only God exists at this point, no-one was available to be the narrator; the storyteller solved this by introducing an unobtrusive "third person narrator".[94] Second, there was the problem of conflict: conflict is necessary to arouse the reader's interest in the story, yet with nothing else existing, neither a chaos-monster nor another god, there cannot be any conflict. This was solved by creating a very minimal tension: God is opposed by nothingness itself, the blank of the world "without form and void."[94] Telling the story in this way was a deliberate choice: there are a number of creation stories in the Bible, but they tend to be told in the first person, by Wisdom, the instrument by which God created the world; the choice of omniscient third-person narrator in the Genesis narrative allows the storyteller to create the impression that everything is being told and nothing held back.[95]
See also
- Adapa
- Anno Mundi
- Atra-hasis epic
- Allegorical interpretations of Genesis
- Ancient Near Eastern Texts Relating to the Old Testament
- Babylonian mythology
- Bereishit (parsha)
- Biblical chronology
- Biblical cosmology
- Biblical criticism
- Christian mythology
- Creation (disambiguation)
- Enûma Eliš
- Genesis flood narrative
- Hexameron
- Jewish mythology
- List of creation myths
- Mesopotamian mythology
- Religion and mythology
- Sumerian creation myth
- Sumerian literature
- Tree of the knowledge of good and evil
- Tree of life
- ^ Leeming 2010, p. 126.
- ^ a b Davies 2001, p. 37.
- ^ Bandstra 2008, p. 37.
- ^ a b c Sarna 1997, p. 50.
- ^ Wenham 2003b, p. 37.
- ^ Alter 2004, p. xii.
- ^ Speiser 1964, p. xxi.
- ^ Ska 2006, pp. 169, 217-218.
- ^ a b Alter 1981, p. 141.
- ^ Ruiten 2000, pp. 9-10.
- ^ Carr 1996, p. 62-64.
- ^ a b Carr 1996, p. 64.
- ^ Cross 1973, pp. 301ff.
- ^ Thomas 2011, pp. 27-28.
- ^ Leeming 2004.
- ^ Kutsko 2000, p. 62, quoting J. Maxwell Miller.
- ^ McDermott 2002, pp. 25-27.
- ^ Van Seters 1992, pp. 122-124.
- ^ Fishbane 2003, pp. 34-35.
- ^ Hutton 2007, p. 274.
- ^ Levenson 2004, p. 13.
- ^ a b c Walton 2006, p. 183.
- ^ Hyers 1984, p. 74.
- ^ Wenham 1987, p. 6.
- ^ Bandstra 2008, pp. 38–39.
- ^ Spence 2010, p. 72.
- ^ Knight 1990, pp. 175–176.
- ^ a b Walton 2001.
- ^ Alter 2004, p. 17.
- ^ Thompson 1980, p. 230.
- ^ Wenham 2003a, p. 29.
- ^ Blenkinsopp 2011, pp. 33–34.
- ^ Blenkinsopp 2011, pp. 21–22.
- ^ Walton 2003, p. 158.
- ^ Bandstra 2008, p. 39.
- ^ Hamilton 1990, p. 122.
- ^ Seeley 1991, p. 227.
- ^ Walton 2003, pp. 158–159.
- ^ Seeley 1997, p. 236.
- ^ Bandstra 2008, p. 41.
- ^ Bandstra 2008, pp. 41–42.
- ^ Walsh 2001, p. 37 (fn.5).
- ^ Hamilton 1990, p. 127.
- ^ Walton 2003, p. 160.
- ^ Alter 2004, pp. 18–19,21.
- ^ Kvam et al. 1999, p. 24.
- ^ Davidson 1973, p. 24.
- ^ Levenson 2004, p. 14.
- ^ Rogerson 1991, p. 19ff.
- ^ Knohl 2003, p. 13.
- ^ Walton 2006, pp. 157–158.
- ^ a b Stordalen 2000, p. 473-474.
- ^ Van Seters 1998, p. 22.
- ^ Andersen 1987, pp. 137-140.
- ^ Alter 2004, p. 20, 22.
- ^ Davidson 1973, p. 31.
- ^ Levenson 2004, p. 15.
- ^ Davidson 1973, p. 29.
- ^ Kooij 2010, p. 17.
- ^ Propp 1990, p. 193.
- ^ Stordalen 2000, p. 307-310.
- ^ Davidson 1973, p. 33.
- ^ Alter 2004, p. 21.
- ^ Alter 2004, p. 22.
- ^ Turner 2009, p. 20.
- ^ Hastings 2003, p. 607.
- ^ Hugenberger 1988, p. 184.
- ^ Jacobs 2007, p. 37.
- ^ Bouteneff 2008, p. 4.
- ^ Hamilton 1990, pp. 111–114.
- ^ Bouteneff 2008, p. 9-12.
- ^ a b Wright 2002, p. 53.
- ^ Kaiser 1997, p. 28.
- ^ Parrish 1990, p. 183-184.
- ^ Soskice 2010, p. 24.
- ^ Nebe 2002, p. 119.
- ^ May 2004, p. 179.
- ^ Gunn 2004, p. 9, "The Concise Oxford Dictionary says that creationism is 'the belief that the universe and living organisms originated from specific acts of divine creation.'"
- ^ "creationism: definition of creationism in Oxford dictionary (American English) (US)". Oxford Dictionaries (Definition). Oxford: Oxford University Press. OCLC 656668849. Retrieved 2014-03-05.
The belief that the universe and living organisms originate from specific acts of divine creation, as in the biblical account, rather than by natural processes such as evolution.
- ^ Haarsma 2010, p. 168, "Some Christians, often called 'Young Earth creationists,' reject evolution in order to maintain a semi-literal interpretation of certain biblical passages. Other Christians, called 'progressive creationists,' accept the scientific evidence for some evolution over a long history of the earth, but also insist that God must have performed some miracles during that history to create new life-forms. The theory of Intelligent Design, as it is promoted in North America is a form of progressive creation. Still other Christians, called 'theistic evolutionists' or 'evolutionary creationists,' assert that the scientific theory of evolution and the religious beliefs of Christianity can both be true."
- ^ Numbers, Ronald L. "The 'Ordinary' View of Creation". Counterbalance Interactive Library. Seattle, WA: Counterbalance Foundation. Retrieved 2010-08-11.
- ^ a b Aune 2003, p. 119.
- ^ Ryken et al. 1998, p. 170
- ^ Keel 1997, p. 20.
- ^ Wood 1990, p. 323-324.
- ^ Andersen 1987, p. 142.
- ^ Waltke 1991, p. 6-9.
- ^ Hyers 1984, p. 28.
- ^ Seidman 2010, p. 166
- ^ Carr 1996, p. 21.
- ^ Hamilton 1990, p. 57-58.
- ^ Hamilton 1990, p. 58.
- ^ Cotter 2003, p. 5-9.
- ^ a b Cotter 2003, p. 7.
- ^ Cotter 2003, p. 8.
- Alter, Robert (1981). The art of Biblical narrative. Basic Books. ISBN 9780465004270.
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- Andersen, Francis I. (1987). "On Reading Genesis 1-3". In O'Connor, Michael Patrick; Freedman, David Noel. Backgrounds for the Bible. Eisenbrauns. ISBN 9780931464300.
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- Blenkinsopp, Joseph (2011). Creation, Un-Creation, Re-Creation: A Discursive Commentary on Genesis 1-11. T&T Clarke International. ISBN 9780567372871.
- Bouteneff, Peter C. (2008). Beginnings: Ancient Christian Readings of the Biblical Creation Narrative. Grand Rapids, Michigan: Baker Academic. ISBN 978-0-8010-3233-2.
- Brettler, Mark Zvi (2005). How To Read the Bible. Jewish Publication Society. ISBN 9780827610019.
- Brueggemann, Walter (1982). "Genesis 1:1-2.4". Interpretation of Genesis. Westminster John Knox Press. p. 382. ISBN 978-0-8042-3101-5.
- Carr, David M. (1996). Reading the Fractures in Genesis. Westminster John Knox Press. ISBN 0-664-22071-1.
- Carr, David M. (2011). "The Garden of Eden Story". An Introduction to the Old Testament. John Wiley & Sons. ISBN 9781444356236.
- Cotter, David W (2003). Genesis. Liturgical Press. ISBN 9780814650400.
- Cross, Frank Moore (1973). "The Priestly Work". Canaanite Myth and Hebrew Epic: Essays in the History of the Religion of Israel. Harvard University Press. p. 394. ISBN 0-674-09176-0.
- Dalley, Stephanie (2000). Myths from Mesopotamia: creation, the flood, Gilgamesh, and others. Oxford University Press. ISBN 9780192835895.
- Davidson, Robert (1973). Genesis 1-11. Cambridge University Press. ISBN 9780521097604.
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- Fishbane, Michael (2003). Biblical Myth and Rabbinic Mythmaking. Oxford University Press. ISBN 0-19-826733-9.
- Friedman, Richard Elliott (2003). The Bible with Sources Revealed. HarperCollins. ISBN 9780061951299.
- Hamilton, Victor P (1990). The Book of Genesis: Chapters 1-17. New International Commentary on the Old Testament (NICOT). Grand Rapids: William B. Eerdmans Publishing Company. p. 540. ISBN 0-8028-2521-4.
- Hastings, James (2003). Encyclopedia of Religion and Ethics, Part 10. Kessinger Publishing. ISBN 978-0-7661-3682-3.
- Heidel, Alexander (1963). Babylonian Genesis (2nd ed.). Chicago University Press. ISBN 0-226-32399-4.
- Heidel, Alexander (1963). The Gilgamesh Epic and Old Testament Parallels (2nd Revised ed.). Chicago University Press. ISBN 0-226-32398-6.
- Hugenberger, G.P. (1988). "Rib". In Bromiley, Geoffrey W. The International Standard Bible Encyclopedia, Volume 4. Eerdmans. ISBN 9780802837844.
- Hutton, Jeremy (2007). Isaiah 51:9-11 and the Rhetorical Appropriation and Subversion of Hostile Theologies. Journal of Biblical Literature 126 (2) (Society of Biblical Literature). JSTOR 27638435.
- Hyers, Conrad (1984). The meaning of creation: Genesis and modern science. Westminster John Knox. ISBN 9780804201254.
- Jacobs, Mignon R (2007). Gender, Power, and Persuasion: The Genesis Narratives and Contemporary Perspectives. Baker Academic.
- Janzen, David (2004). The social meanings of sacrifice in the Hebrew Bible: a study of four writings. Walter de Gruyter Publisher. ISBN 978-3-11-018158-6.
- Kaiser, Christopher B. (1997). Creational theology and the history of physical science. Brill. ISBN 9004106693.
- Kaplan, Aryeh (2002). "Hashem/Elokim: Mixing Mercy with Justice". The Aryeh Kaplan reader: the gift he left behind. Mesorah Publication, Ltd. p. 224. ISBN 0-89906-173-7. Retrieved 29 December 2010.
- Keel, Othmar (1997). The symbolism of the biblical world. Eisenbrauns. ISBN 9781575060149.
- King, Leonard (2010). Enuma Elish: The Seven Tablets of Creation; The Babylonian and Assyrian Legends Concerning the Creation of the World and of Mankind. Cosimo Inc.
- Kissling, Paul (2004). Genesis, Volume 1. College Press. ISBN 9780899008752.
- Knight, Douglas A (1990). "Cosmology". In Watson E. Mills (General Editor). Mercer Dictionary of the Bible. Mercer University Press. ISBN 9780865543737.
- Knohl, Israel (2003). The Divine Symphony: The Bible's Many Voices. Jewish Publication Society.
- Kooij, Arie van der (2010). "The story of Paradise in the light of Mesopotamian culture and literature". In Dell, Katherine J; Davies, Graham; Koh, Yee Von. Genesis, Isaiah, and Psalms. Brill. ISBN 9004182314.
- Kugler, Robert; Hartin, Patrick (2009). An Introduction to the Bible. Eerdmans. ISBN 9780802846365.
- Kutsko, John F. (2000). Between Heaven and Earth: divine presence and absence in the Book of Ezekiel. Eisenbrauns. ISBN 9781575060415.
- Kvam, Kristen E.; Schearing, Linda S.; Ziegler, Valarie H., eds. (1999). Eve and Adam: Jewish, Christian, and Muslim readings on Genesis and gender. Indiana University Press. p. 515. ISBN 0-253-21271-5.
- Leeming, David A. (2010). Creation Myths of the World: An Encyclopedia 1. ABC-CLIO. ISBN 9781598841749.
- Leeming, David A. (2004). "Biblical creation". The Oxford companion to world mythology. Oxford University Press. Retrieved 2010-05-05.
- Levenson, Jon D. (2004). "Genesis: introduction and annotations". In Berlin, Adele; Brettler, Marc Zvi. The Jewish study Bible. Oxford University Press. ISBN 9780195297515.
- Louth, Andrew (2001). "Introduction". In Andrew Louth. Genesis 1-11. InterVarsity Press. ISBN 9780830814718.
- May, Gerhard (2004). Creatio ex nihilo (English trans. of 1994 ed.). T&T Clarke International. ISBN 9780567083562.
- McDermott, John J. (2002). Reading the Pentateuch: a historical introduction. Paulist Press. ISBN 9780809140824.
- McMullin, Ernin (2010). "Creation ex nihilo: early history". In Burrell, David B.; Cogliati, Carlo; Soskice, Janet M.; Stoeger, William R. Creation and the God of Abraham. Cambridge: Cambridge University Press. ISBN 9781139490788.
- Nebe, Gottfried (2002). "Creation in Paul's Theology". In Hoffman, Yair; Reventlow, Henning Graf. Creation in Jewish and Christian Tradition. Sheffield Academic Press. ISBN 9780567573933.
- Parrish, V. Steven (1990). "Creation". In Watson E. Mills (General Editor). Mercer Dictionary of the Bible. Mercer University Press. ISBN 9780865543737.
- Penchansky, David (Nov 2005). Twilight of the Gods: Polytheism in the Hebrew Bible. U.S.: Westminster/John Knox Press. ISBN 0-664-22885-2.
- Propp, W.H. (1990). "Eden Sketches". In Propp, W.H.; Halpern, Baruch; Freedman, D.N. The Hebrew Bible and its interpreters. Eisenbrauns. ISBN 9780931464522.
- Ruiten, Jacques T. A. G. M. (2000). Primaeval history interpreted. Brill. ISBN 9004116583.
- Rogerson, John William (1991). Genesis 1-11. T&T Clark. ISBN 9780567083388.
- Sarna, Nahum M. (1997). "The Mists of Time: Genesis I-II". In Feyerick, Ada. Genesis: World of Myths and Patriarchs. New York: NYU Press. p. 560. ISBN 0-8147-2668-2.
- Ryken, Leland; Wilhoit, Jim; Longman, Tremper; Duriez, Colin; Penney, Douglas; Reid, Daniel G., eds. (1998). "Cosmology". Dictionary of Biblical Imagery. InterVarsity Press. ISBN 9780830867332.
- Sawyer, John F.A. (1992). "The Image of God, the Wisdom of Serpents, and the Knowledge of Good and Evil". In Paul Morris, Deborah Sawyer. A walk in the garden: biblical, iconographical and literary images of Eden. Sheffield Academic Press Press. ISBN 9780567024473.
- Seidman, Naomi (2010). "Translation". In Ronald Hendel. Reading Genesis: Ten Methods. Cambridge University Press. ISBN 9780521518611.
- Seeley, Paul H. (1991). "The Firmament and the Water Above: The Meaning of Raqia in Genesis 1:6–8" (PDF). Westminster Theological Journal (Westminster Theological Seminary) 53: 227–240.
- Seeley, Paul H. (1997). "The Geographical Meaning of 'Earth' and 'Seas' in Genesis 1:10" (PDF). Westminster Theological Journal (Westminster Theological Seminary) 59: 231–55.
- Ska, Jean-Louis (2006). Introduction to reading the Pentateuch. Eisenbrauns. ISBN 9781575061221.
- Smith, Mark S. (Oct 2002). The Early History of God: Yahweh and the Other Deities in Ancient Israel (2nd ed.). William B Eerdmans Publishing Co. ISBN 0-8028-3972-X.
- Smith, Mark S. (Nov 2001). The Origins of Biblical Monotheism: Israel's Polytheistic Background and the Ugaritic Texts (New ed.). Oxford University Press USA. ISBN 0-19-516768-6.
- Soskice, Janet M. (2010). "Creatio ex nihilo: its Jewish and Christian foundations". In Burrell, David B.; Cogliati, Carlo; Soskice, Janet M.; Stoeger, William R. Creation and the God of Abraham. Cambridge University Press. ISBN 9781139490788.
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- Stordalen, Terje (2000). Echoes of Eden. Peeters. ISBN 9789042908543.
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- Thompson, J. A. (1980). Jeremiah. New International Commentary on the Old Testament (2nd ed.). Wm. B. Eerdmans Publishing Company. p. 831. ISBN 0-8028-2530-3.
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External links
40x40px Wikimedia Commons has media related to Creation according to Genesis.
Biblical texts
- Chapter 1 Chapter 2 (Hebrew-English text, translated according to the JPS 1917 Edition)
- Chapter 1 Chapter 2 Chapter 3 (Hebrew-English text, with Rashi's commentary. The translation is the authoritative Judaica Press version, edited by Rabbi A.J. Rosenberg.)
- Chapter 1 Chapter 2 (New American Bible)
- Chapter 1 Chapter 2 (King James Version)
- Chapter 1 Chapter 2 (Revised Standard Version)
- Chapter 1 Chapter 2 (New Living Translation)
- Chapter 1 Chapter 2 (New American Standard Bible)
- Chapter 1 Chapter 2 (New International Version (UK))
Mesopotamian texts
- "Enuma Elish", at Encyclopedia of the Orient Summary of Enuma Elish with links to full text.
- ETCSL—Text and translation of the Eridu Genesis (alternate site) (The Electronic Text Corpus of Sumerian Literature, Oxford)
- "Epic of Gilgamesh" (summary)
- British Museum: Cuneiform tablet from Sippar with the story of Atra-Hasis
- From a template shortcut: This is a redirect from a shortcut page name in any namespace to a page in template namespace.


text:
Over in beautiful Italy, Mario Balotelli is a rather controversial figure — a bit like Marmite/Ashley Cole, they either love him, or hate him. Although, in most cases, they seem to hate him. Even his own fans.
It's a shame really, because he looks like a great prospect.
Anyway, Totti — who may yet unretire himself for the World Cup — certainly made his feelings known in the great Marmite/Cole debate when Roma travelled to Inter. How? By ignoring the ball, and introducing Balotelli's leg to his shooting kick. Ouch.
This post, written by Josh Burt, is republished with permission from The Spoiler. Go there often if you like soccer stuff.

subset: commoncrawl


text: Considering Aziz Ansari's well-established affinities for hip-hop, wasting time on the Internet, and fooling around with Photoshop, it's not hard to imagine the comedian spending his downtime pasting his face into iconic hip-hop album covers. But apparently someone other than Ansari is behind Emceez Ansari, a Tumblr devoted to turning Aziz's hip-hop fantasies into reality via careful use of the masking tool. As of now, there are only about a dozen Ansarified album covers, but the one of him as Nicki Minaj pretty much wins the Internet for today.


text: Arkansas Methodist Medical Center sponsors a monthly childbirth education class for anyone who is expecting. The October classes are scheduled for Saturday, October 6, 2012 from 8:00 am-4:00 pm and Saturday, October 13, 2012 from 9:00 am-12:00 pm. The classes are held in the auditorium in the Professional Office Building at AMMC. The first class in each session will last all day. Participants will have a break for lunch. The second class in each session is a feeding class and only in the morning. This class is offered to anyone who is expecting. If delivering at AMMC, the classes are free of charge. Otherwise, it is $50.00. For more information or to register for classes, please call AMMC Lactation Services at 239-7467.


text:
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text:
This keeps coming up in my anthropology classes. Yes, I get that the point of anthropology is to be culturally relativistic and not pass value judgments on another culture. And this especially goes for religion/belief systems. Indeed, I and I'm sure most here have little problem seeing one god as having no more or less credibility than another god. But to put science in the same category as "My invisible friend in the sky did it because that's what my culture has taught me to believe?"
Taken to its logical extreme, believing something because the scientific evidence supports it is still a belief. I'm with Rene Descartes on this one: Math (no matter how you cut it 1+1=2) and oneself (I think therefore I am) are the only things in this universe we can prove with absolute certainty. And even then, many a philosopher would love to tear either of those down.
Another fact: Science deals with the empirical, the sensory, the rational. In short, how we tangibly observe, interpret, and relate to the universe around us. And science is the first to admit that our senses and our brains have their limitations. We only see within a certain color spectrum. Our brains are hardwired to interpret data in particular ways. Someone has a stroke and suddenly they see/sense/perceive/interpret data in a wildly different (and not necessarily 'incorrect') way than the rest of us. For all we know there are 4th, 5th, and 6th dimensions that we puny 3 dimensional beings simply don't 'get.' There are most definitely animals and laws of physics and infinite diapers full of space shit that we have yet to discover/measure/invent a gadget to detect yet.
Combining our admittedly limited senses with the fact that we haven't yet scientifically discovered absolutely everything there is to discover, means that sure; even though it looks like a duck, sounds like a duck, feels like a duck, and 10,000 other observers all see/hear/feel generally the same about the thing, it could be a 3-inch purple giraffe as the vision you had while on peyote told you it is. But it's most likely a duck. The "belief" of I and the 10,000 other empirical observers is not "just a belief" with the implication of being "just as likely to be true as the peyote vision." One of these things is a belief. One is a belief based on overwhelming empirical evidence and peer review which is how we and most every other animal tangibly experiences, lives, and dies in this world.
That also gets into the very existential definition of "reality." It seems I and the "science is just another belief system" crowd are not on the same page when it comes to the definition of reality. I'm defining it as the tangible. That which happens around us whether we are there or not, whether we opt to believe it or not (reality-def1). The woo crowd is defining it as perception (reality-def2). Both definitions are correct; it's just a matter of context when we're talking about them.
E.g.; a shaman has a dream, that becomes part of his experience and ergo his reality and his perception of the world around him (reality-def2). But if his dream is that the volcano he lives on isn't going to erupt today while the geologists say it is, reality-def1 will happen one way or another, regardless of who is right or wrong. Either the volcano goes off today or it does not. Either shrodinger's cat is alive or dead (reality-def1); it is not both because your reality-def2 says one thing and mine says another.
Have I made any sense here?
I guess my question is how to explain and approach the "science is just another belief system" argument. Yes, it all comes down to belief, whether in your imaginary friend or in the overwhelming empirical evidence. And yes, empirical evidence can be wrong or distorted or misinterpreted.
The best illustrator I've come up with so far is to illustrate the countless times we all use science versus religion every day. When you get up in the morning and put your feet on the floor, how do you know/trust the floor is there? Observable, testable evidence. When you brush your teeth, why do you opt for toothpaste and not antifreeze? Observable, testable evidence. When you are driving down the road, do you look at the traffic light to see what color it is (science) or do you close your eyes and ask god (religion)? If you and I need to cross a busy street and I opt for science (look both ways) while you opt for religion (close your eyes and ears and ask god if it's safe to cross), which one of us do you think is more likely to live to see the other side?
Anyone have any better ways to explain/illustrate that while science is 'belief' in the literal, extreme sense, it is not "just a belief" in the I-closed-my-eyes-and-asked-my-invisible-friend sense?
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Forgive the verbosity of some of my ramblings, but these three articles should arm you with some strong foundations for why science isn't just another belief:
This one, vs. post-modernism is most directly related to your opponents' position of extreme relativism.
This one, on pragmatism and prediction tackles the question of how we can know anything at all, and why science is really the only game in town.
This one, vs. faith, though less directly relevant, still provides good background information on the difference between belief and knowledge, as well as the prime importance of evidence. Also, some good counterarguments to typical responses you are likely to get when you dare (gasp!) to put forth the idea that though we may never know everything, we already definitely do know some things.
I like the illustrations in your next-to-last paragraph, thanks for writing that. I didn't follow the middle entirely. My brain can only do so much philosophically before crapping out on me. I do need a way to talk to other people about this stuff eventually, and I'm glad the internet has allowed me to learn from people who have thought through this stuff for longer than I have already. I am absolutely on the "rely on science" team but it's never occurred to me to express it like that. I agree that I don't want to use "I believe" for things that are, for all practical purposes, facts; but of course there are different levels of beliefs and they don't all equate to "just as likely" if we lump them in some category called "belief."
Hi Lyra - Thank you in turn for your phrasing "things that are, for all practical purposes, facts."
The argument being proposed is similar to Descartes' assertion that nothing can be proven with absolute certainty, as all of our tools of measure have potential flaws. Our eyesight can deceive us, we could be hallucinating or otherwise mistaken by what we see. 6+ billion people on the planet could all agree that a tree is a tree based on empirical observation and our past and present knowledge of plant life, while the guru on a magic mushroom trip asserts his spiritual vision tells him it is not a tree but a purple giraffe. Technically, he could be right while the other 6+ billion people are collectively wrong.
But, Descartes points out, one of those assessments has a far greater chance of being correct than the other.
The argument being made (or at least implied) by the professor and others is that these two assessments have equal chance of being correct. That "facts" are an illusion.
So Lyra, I think you put it well. There are things in this world that are agreed upon by an overwhelming majority of us as "facts" based on observable, testable, empirical evidence.
And before someone smugly points out that "The world being flat was once accepted as fact," it was not a fact based on observable, testable, empirical evidence. It was a fact based on some guru on a magic mushroom trip, with the support of leaders threatening torture and death to anyone who stated otherwise.
Anthropology of Religion professor and most of the students in the class.
I definitely get the need for cultural relativism but in this case, it just doesn't apply. Religion and belief systems by definition include the supernatural and/or belief in the sense of faith by revelation as opposed to empirical experience.
By definition, supernatural can not exist. If something exists, if it is real, it is natural, not supernatural.
Anyway, in this context science and religion are comparing apples and oranges. One does not equate to the other.
Oh, they are out there. In certain circles, they are the majority.
I'll never forget talking to one girl and she was so dismissive of science/reason/evidence that I asked her flat out, "So, you're saying that you don't know anything at all, not even a little bit?" And she said, "No, of course not!"
Inwardly I just wanted to say, "So why are you even participating in this conversation if you have nothing to offer?" Probably should have just said it out loud.
Ask these questions to identify people like this: How do you know that? Can we know anything at all? Do you know anything at all?
You'd be surprised at how many people are basically epistemological nihilists (at least, they pretend to be). They are one of my pet peeves.
Well, perhaps I have met these people, then. My problem is when someone makes no sense, my head hurts and all I want is to get out of the conversation.
Jo, I cannot imagine how this person manages to grade student work with such an attitude!
Science is not a belief system, it is a technique for determining the quality of an idea. Science is a tool, an instrument.
When I need to nail two boards together, I think a hammer is a great tool. When I need to know how valid and reliable a piece of information is, I think science is the best tool.
Is my confidence in the practical application of a hammer a belief system?
"I believe in science" really means, "I believe science is the best tool for discerning truth (or as close as we can get to truth)"
Exactly, Edward Teach! And you said it better than I could have.
When people ask me what I believe, I tell them that I don't really "believe" anything but that sometimes I am convinced that things are a certain way because the evidence is overwhelming and intellectually honest. As you described, I use the scientific method as a tool. I don't consider it infallible and I don't worship it. Also, I don't expect that those who don't use that same tool are going to hell.
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Most people think of leftovers as being confined to savory offerings, but this cake will last forever. It's a very adult dessert, as it includes a quantity of rum that doesn't get cooked out, and it's so rich that very thin slices are the way to go. If you store it in the refrigerator and can restrain yourself, you can snack on it for up to two weeks. But beware, you might not be able to resist.–Bill Telepan and Andrew Friedman
LC Liar! Note:
Not to sully the reputation of chef Bill Telepan, but we're thinking he's a liar, promising that a cake as sleek and stunning as this butterscotch besmeared stack "will last forever." Please. Not in our households.
He's sneaky in another way, too. Rather than making us fussily slice standard cake layers into skinny, crumb-ridden layers to achieve this stacked effect, he ingeniously bakes just a little batter at a time, essentially creating multiple sturdy, ready-to-layer cakes that are a dream to slather with icing. Sort of more than makes up for that fib he told.
Butterscotch Cake
- Quick Glance
- Serves 16 to 20
Special Equipment: Candy thermometer
- For the butterscotch icing
- 1 1/4 cups dark brown sugar
- 1 cup granulated sugar
- 1/3 cup corn syrup
- 8 tablespoons butter
- 3 cups heavy cream
- 1/4 teaspoon salt
- 1 tablespoon vanilla extract
- 3 tablespoons dark rum
- For the cake
- 3 1/3 cups flour
- 1/4 teaspoon baking soda
- 1/4 teaspoon baking powder
- 1 teaspoon salt
- 1/2 teaspoon freshly grated nutmeg
- 18 tablespoons butter, at room temperature
- 2 1/4 cups very fine turbinado sugar or granulated brown sugar (such as Domino's Brownulated Sugar) or very fine turbinado sugar)
- 4 large eggs
- 2 teaspoons vanilla extract
- 1/4 cup dark rum
- 1 cup milk, preferably whole
- Make the butterscotch icing
- 1. Combine the sugars, corn syrup, butter, cream, and salt in a large, heavy-bottomed saucepan to which you've attached a candy thermometer. Place it over medium-high heat. Cook, stirring continuously, until the butterscotch mixture comes to a boil. Have another pot of a similar size ready and on the side, off the heat. When the butterscotch mixture begins to boil, stir it frequently, taking care not to scrape the side of the pan. Cook at a full boil until the mixture reaches 242°F (120°C).
- 2. Immediately pour the butterscotch into the empty pot. (Do not scrape the sides or bottom of the saucepan with the spoon, as this could cause the icing to crystallize.) Immediately and carefully add the vanilla and rum to the icing, pouring from a good height above the pot. (If you pour from too close to the pot, the icing will steam and potentially burn you.) Stir to combine. Let the icing cool for 20 minutes, at which point it should be thick yet pourable.
- Make the cake
- 3. Cut ten 8-inch circles of parchment or waxed paper. The baking will progress more quickly if you have at least three 8-inch cake pans. Preheat the oven to 350°F (175°C).
- 4. Combine the flour, baking soda, baking powder, salt, and nutmeg in a medium bowl and whisk lightly to combine. Using an electric mixer fitted with the paddle attachment, beat the butter and sugar until light and fluffy Add the eggs, 1 at a time, beating after each addition. Reduce the speed to low and add half of the flour mixture. Blend well. Add the vanilla, rum, and milk and mix just until the liquid is incorporated. Add the remaining flour mixture and beat until smooth.
- 5. Work with 3 cake pans at a time, pour a heaping 1/2 cup of batter into each pan. Use a spatula to evenly spread the batter in the bottom of the pans. They will be very skinny cake layers. Bake for 15 to 18 minutes, or until the cakes spring back when lightly touched. Cool the layers in the pans slightly, then invert the cakes onto a wire rack to cool completely. Wipe the pans clean and continue to fill and bake with the remaining batter. You will need 9 layers for this cake.
- 6. When all the cakes have been baked, line the inside of a clean, dry cake pan with plastic wrap. (If the plastic wrap sticks out above the rim of the cake pan, fold it over the outside of the pan.) Peel the paper from the top of one cake layer and invert the layer so it's upside down in the pan. (Or really, right side up, given that it was upside down on the wire rack.) Ladle about 1/4 cup of the warm butterscotch icing over the cake. Top with another cake layer, paper removed. Continue ladling the filling evenly over each layer. The cake will grow higher than the cake pan as you fill; the cake pan is there just for a little foundational stability. Don't worry if the edges of the cakes are a bit ragged; you'll trim them before icing the sides of the cake. Just make sure the cake layers are evenly stacked, as it's difficult to move a layer once it's been placed on the icing. If at any point the butterscotch icing becomes too thick to pour easily, place it over low, low heat. Do not top the last cake layer with butterscotch. Refrigerate the cake until chilled completely through, at least 1 hour.
- 7. Place an 8-inch circle of parchment on top of the cake. Carefully invert the entire stack of layers onto a wire cooling rack. Remove the pan and the plastic wrap. Hold a long, sharp knife lengthwise alongside the cake and trim about 1/4 inch evenly all around, making sure you are not tilting the blade. The cake should be uniformly shaped, not wider at the bottom than the top.
- 8. Gently reheat the remaining butterscotch icing and pour it over the top and sides of the cake. Let stand until the coating is firm. Slide a metal spatula under the cake and transfer it a serving platter. This cake is best if made a day ahead, although it keeps beautifully for up to 5 days. Let it come to room temperature before slicing and serving.
If you make this recipe, snap a photo and hashtag it #LeitesCulinaria. We'd love to see your creations on Instagram, Facebook, and Twitter.


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|Dining is a Scrabble word. Scrabble point value for dining: 8 points.
|Dining is a Words with Friends word. Words with Friends point value for dining: 8 points.
Above are the results of unscrambling dining. Using the word generator and word unscrambler for the letters D I N I N G, we unscrambled the letters to create a list of all the words found in Scrabble, Words with Friends, and Text Twist. We found a total of 14 words by unscrambling the letters in dining. Click these words to find out how many points they are worth, their definitions, and all the other words that can be made by unscrambling the letters from these words. If one or more words can be unscrambled with all the letters entered plus one new letter, then they will also be displayed.
1. the act of eating dinner
|Words that start with dining
|Words that end with dining
|Words that contain dining


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BOSTON -- Former U.S. Sen. Scott Brown told Fox 25 on Wednesday he could beat U.S. Rep. Ed Markey, who is currently running against Republican Gabriel Gomez in the June 25 special election for U.S. Senate and leading Gomez in the polls.
Brown looms large over both Democrats and Republicans in the run-up to the special election for the seat formerly held by Secretary of State John Kerry, though he has kept a low profile in the current campaign of his party-mate Gomez.
"Listen, I have obligations, obviously. I'm with Fox now," said Brown, who joined the national TV network after his November 2012 loss to U.S. Sen. Elizabeth Warren, when asked why he hadn't hit the trail for Gomez. "And I'm obviously here at Nixon Peabody, so I do have obligations, and when I can do things I'm happy to. But they have a different strategy, trying to do it and be his own person, and you know, show off what his credentials are and do it on their own.
Brown boosted Gomez in a recent fundraising email. "A husband, father, and baseball coach with real world business and military experience, Gabriel Gomez will bring a fresh perspective to Washington," Brown wrote in his email. "Gabriel has big, bold ideas on how to break through the gridlock and get our government working for the people again."
Brown boosted Gomez in a recent fundraising email.
Brown scored an upset victory in his January 2010 special election win over Attorney General Martha Coakley, and said he has not seen much excitement in this year's contest.
"I haven't noticed a lot of energy out and about, whether it's sign placements, whether it's people going door to door," Brown said.
Gomez, a son of Colombian immigrants and a former Navy SEAL who previously supported President Barack Obama and claims he will give Republicans in the Senate a hard time, has drawn comparisons to Brown, a National Guard officer with humble beginnings and a bipartisan voting record that he touted on the campaign trail.
"I've already voted for him. We've already done our absentee," Brown said of Gomez. "I encourage everybody to get out and vote for him, because quite frankly, anybody but Markey. Bottom line is of a guy who's hardly ever here. He's lost touch with what's happening in Massachusetts. He's a complete Washington insider."
Brown said he thought he could beat Gomez's opponent, the longtime Democratic congressman from Malden. "Yeah, I do," Brown said. "I think I could beat Ed Markey, absolutely."
On his political ambitions, Brown told Fox, "Nothing's off the table, quite frankly, and nothing's necessarily on the table right now," and said he is willing to help the Republican candidate in his election. "Whenever he's around and we're around together, certainly I'm happy to help, but they have their own strategy, their own media team," Brown said.


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BANNER ELK, N.C. --- Lees-McRae College freshman Mike Chambers (Winston-Salem, N.C.) and sophomore Alyssa Munson (Summerfield, N.C.) have been named the Male and Female Student-Athletes of the Month for November 2013, announced College officials Tuesday.
Chambers has enjoyed a strong start to his collegiate career, leading the Bobcats in scoring through the first month of the season with an average of 17.3 points per game. The Winston-Salem, N.C. native played a pivotal role in the Bobcats' first 3-0 start as a member of the NCAA, averaging 14 points per game while converting 22-of-26 at the charity stripe. Chambers put together his best performance of the campaign, against No. 24 Livingstone pouring in a game-high 35 points on 10-of-15 shooting and a 12-for-14 night at the free throw line.
Munson is in the midst of an outstanding season with the Green and Gold, entering the month of December leading the team in scoring (12.9) and rebounding (5.9) while connecting on over 57 percent of her attempts from the floor. The Summerfield, N.C. native posted perhaps the best week of her career at the University of Alaska Fairbanks' North Star Invitational last week, totaling 58 points and 26 rebounds to rank third and fifth, respectively, in the event's all-time record book.
The Lees-McRae College Student-Athlete of the Month Award honors one male and one female student-athlete each much from an in-season sport during the 2013-2014 academic year, recognizing their hard work, effort, and athletic performance.
|2013-2014 Lees-McRae College Student-Athletes of the Month
|Male Student-Athlete of the Month
|Female Student-Athlete of the Month
|September 2013
|Jordan Wright (Men's Soccer)
|Heather Peterman (Women's Cross
|October 2013
|Tyler Dunn (Men's Cross Country)
|Kaitlyn Briggs (Women's Soccer)
|November 2013
|Mike Chambers (Men's Basketball)
|Alyssa Munson (Women's Basketball)


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"A Flower in the Sky" - Rose - Think differently - why not hang this on the ceiling - A ceiling Rose!
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Intelligent Automation at Cisco Live in San Diego #CLUS
Are you ready for the biggest Cisco event of the year? We've been working on demos, speaking sessions, and social events for the conference – and it's finally here.
The Intelligent Automation team are converging in force on San Diego for Cisco Live. Our solutions will be covered in more than a dozen conference sessions and several theater presentations – featured in topics ranging from cloud management and big data to BYOD and VXI.
And here are our demos featured in the Cisco data center booth at the World of Solutions expo:
- Intelligent Automation for Cloud Starter Edition– a new solution to accelerate your private cloud deployment, running on UCS.
- Tidal Enterprise Scheduler on Hadoop – this demo shows how to increase the value of big data environments through better information flow.
- Network Services Manager – a flexible, policy-driven approach to managing and controlling network services in a multi-tenant data center.
- VXI Orchestration – provision virtual desktop services on-demand with Intelligent Automation, in minutes instead of days or weeks.
Intelligent Automation for Cloud and Network Services Manager will also be featured in the CloudVerse area, highlighting our Unified Management capabilities for cloud orchestration and automation.
Our cloud solutions will be featured in theater presentations at the VCE and NetApp booths, as well as a demo in the VCE booth. Some of our other Intelligent Automation technology partners like Comptel, rPath, and Zenoss – as well as channel partners including Presidio and WWT – will also be at the event showcasing our collaboration. See VCE's press release featuring Intelligent Automation for Cloud.
To make it easy for you to help you pinpoint the Intelligent Automation team and navigate through the conference, here are some tips for your agenda:
Here's a cloud computing breakout session that you don't want to miss:
|New Cloud Automation Strategies for Infrastructure as a Service and Beyond. View abstract/ Get Presentation
There are lots of great sessions and theater presentations for your Tuesday agenda, including:
|Inside Cisco IT: BYOD…Moving to the Post PC Era and a Virtual Workspace
- DATA CENTER DISCOVERY SESSION: Get a deeper understanding of Cloud Computing and Unified Management at this session Tuesday, June 12 from 12:00 – 1:00 pm at the Marriott Hotel. Intelligent Automation cloud architect Rodrigo Flores will discuss how to navigate the journey to cloud. Add session ID DISC5205 to your schedule builder.
- Cisco & NetApp Deliver Intelligent Automation for Cloud on FlexPod
NetApp Booth
Jamie MacQuarrie, Strategic Product Manager, Cisco
12:00 – 12:15pm
- Automating Network Services Provisioning for Multi-Tenant Data Centers
Cisco Data Center Booth theater
Brian Promes, Network Services Manager, Product Manager, Cisco
12:15- 12:30pm
- Adopting Cisco Intelligent Automation for Cloud-based Agility and Efficiency
Cisco Data Center Booth theater
David Kinsman, Cloud & Virtualization Architect, World Wide Technology
1:45 – 2:00pm
- My First Cloud: Get Started With Cisco Cloud Management
Cisco Data Center Booth theater
Yair Dolev, Intelligent Automation for Cloud, Product Manager, Cisco
2:45 – 3:00pm and 5:00 – 5:15pm
- Interactive Whiteboard Session on Network Operations Automation Service
Davina Collins, Network Operations Automation, Product Manager, Cisco
Tuesday from 3:00 – 7:00pm and Wednesday from 11:00 – 2:00pm
- Cisco IT's Private Cloud Case Study with Cisco Management and Orchestration
Cisco Data Center Booth theater
Sidney Morgan, Cisco Distinguished Engineer
5:45 – 6:00pm
- And later that evening, join us for a data center Tweetup just around the corner from the convention center at 9:30pm. See who's joining
More sessions and theater presentations for your agenda on Wednesday:
|Inside Cisco IT: Private Cloud Architecture Designed for Business Continuity. View abstract/ Get presentation
|Best practices for cloud automation with Cisco Intelligent Automation software
- Automating Network Services Provisioning for Multi-Tenant Data Centers
Cisco Data Center booth theater
Brian Promes, Network Services Manager Product Manager, Cisco
1:15 – 1:30pm
- Cisco Delivers Optimized Data Throughput "Emotions Engine" for Hadoop
Cisco Data Center Booth theater
Andrew Blaisdell, Tidal Enterprise Scheduler Product Marketing Manager, Cisco
1:45 – 2:00pm
- My First Cloud: Get Started With Cisco Cloud Management
VCE Booth theater
Jamie MacQuarrie, Strategic Product Manager, Cisco
5:00 -5:15pm
And to wrap up your week, here are a few great sessions:
|Introduction to Cloud Automation Workflow Development with Cisco Process Orchestration. View abstract/ Get presentation
|Orchestrating and Managing Cisco's Cloud Infrastructure using Cisco Intelligent Automation for Cloud
|Inside Cisco IT: CITEIS – A Cisco on Cisco Case StudyView Abstract/ Get Presentation
I hope you're able to join us for at least some of these sessions – have a great conference and we look forward to seeing you in San Diego!
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