Episode 164: Genesis 1:1-3 & the Pre-Creative State

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Del curso dictado por University of Alberta

Science & Religion 101

32 calificaciones

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University of Alberta

Science & Religion 101

32 calificaciones

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.

De la lección

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

Conoce a los instructores

Denis Lamoureux
Associate Professor
St. Joseph's College

Episode 164, now that we've outlined some introductory concepts,

we can move forward and attempt an exegesis of the very

challenging biblical chapters in Genesis 1 to 11.

We begin with only the first three verses of the Bible.

Genesis 1:1 to 3 and what is known as the Pre-Creative State.

You might find it surprising that there is a translation debate,

in that the translation of the first two words of the Bible is uncertain.

This is because the vowel pointing, that is the dots and dashes in Hebrew,

is debated by scholars.

Please turn to page 44 in the handouts.

And you can see how this is reflected in the translations of the first

three verses from eight different Bibles.

You will note that there are two basic translations, the traditional,

In the beginning God created.

And the more recent, When God began to create.

Here are the first two words of the Bible in Hebrew.

In this language, prepositions can be attached to nouns.

Therefore [FOREIGN] has the preposition [SOUND],

which can mean in and it can also mean when.

And it also has the noun [FOREIGN], meaning beginning and first.

Since we have two possible translations for the first two words of the Bible,

there are two possible grammatical arrangements for the first three verses.

One approach states that Genesis 1:1 is a title.

So in the beginning God created the Heavens and the Earth.

This is the title of the first chapter of the Bible.

Therefore, in verse 2, we have the opening scene.

Now the Earth was formless and empty.

Darkness was over the surface the deep.

And the spirit of God was hovering over the waters.

And then in verse three, we have God's first act of creation.

And God said let there be light, and there was light.

The other grammatical arrangement claims that Genesis 1:2 is a parenthesis.

According to this approach, verse 1 is translated,

when God began to create the heavens and the earth.

And then in verse 2, we go into a parenthesis that describes

the opening scene prior to God's acts of creation.

Now the Earth was formless and empty, darkness was over the surface of the deep.

And the spirit of God was hovering over the waters.

And then in verse 3, we have God's first act of creation.

And God said, let there be light, and there was light.

A couple comments regarding the two ways to translate the first three verses of

the bible.

It's important to emphasis that the opening scene in both

translations is Genesis 1:2.

A dark watery chaotic earth is already there.

This is termed the precreative state, and there's no mention it was created.

It even seems to be eternal, and this is the science of the day for

Mesopotamians, Egyptians, and Greeks.

The notion that there seems to be an eternal precreative state naturally leads

to the question,

does this challenge the Christian Doctrine of Creation-Out-of-Nothing?

My answer is no, let me explain.

First, we need to raise the issue of ancient epistemology.

The complex idea of creation-out-of-nothing is not part of

the ancient Near Eastern mindset.

Therefore, this concept is not part of the intellectual category set

of the writer of Genesis I.

Second, we need to understand that biblical revelation is progressive.

The concept of creation-out-of-nothing is found in later biblical passages.

This idea first appears in 2 Maccabees 7, and

it's echoed in Colossians 1 and Hebrews 11.

These verses are cited in supplementary quotes four to six.

Finally, it's necessary to recognize that doctrines develop over time.

For example, the doctrine of the Trinity appeared in the late fourth century.

And the doctrine of creation-out-of-nothing developed

in the second century.

The lesson to be learned here is that Genesis 1 does not

deal with creation-out-of-nothing.

Because this idea was simply not part of the mindset.

Let's now turn to the verb traditionally translated to create.

It is the Hebrew verb bara.

It has a number of meanings, such as, to create,

form, separate, divide, split and fashion by cutting.

Notably, a number of ancient Near Eastern creation accounts feature

creation by separation of opposites.

For example, Heaven is separated from Earth and Earth separated from water.

And as we'll see, this is God's creative method in Genesis 1.

End of episode.

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