M.D. Rawlings
Classical Liberal
- May 26, 2011
- 4,123
- 931
Sigh. I'm well aware that the King James translation introduced these creatures in contradiction of Hebrew. It also translated the Hebrew "sheol" as Hell, which is not the same thing. You're missing the point. Fable is fable. Christ himself spoke in parables, metaphors not to be taken literally. Is there a significant difference between a parable and a fable? They essentially serve the same purpose.
Jews and Christians alike interpret the OT as their affirmation of the oneness of God. After that, they differ wildly. Jews take a much more metaphorical and symbolic view of OT scriptures. Christians, particularly those of the fundamentalist ilk, tend to take a much more literal view. Some Talmudic traditions see the Book of Job, for example, as almost complete parable, a motif intended to make a point about superficial faith, and that Job either never existed or that it's not important either way.
Whatever value I gain from the scriptures has nothing to do with a literal belief in them as accurate depictions of events. Isn't timelessness the point of the scriptures? Why is proving them as a literal representation of history so important?
Forgive me. I misunderstood you on that score. The larger point, however, is not lost on me at all. I have made the same *sigh* numerous times in the face of fundamentalism's pre-scientific hermeneutics. Job may or may not be an historical event. True. Certainly it is didactically theological and philosophical in nature. Moreover, in my opinion, a number of other stories are both metaphoric and historical, that is to say, they contain both elements expressed in a narrative fashion. I suspect that is precisely how they were understood by the ancients as well.
On the hand, I believe that the Creational Hymn is both a theological and an historical assertion, though, with regard to sense of the latter, it cannot be properly understood in terms of the fundamentalist's hermeneutics, i.e., in terms of the ancients' cosmology. God leaves scientific discovery to us, albeit, as guided by the parameters of this word. And the Bible does not allow for a mere metaphoric interpretation of the Exodus. It’' clearly intended to be understood as an historical event. The Talmud certainly holds it to be an historical event. There‘s no mistaking the fact that Christ spoke of it in the terms of an historical event, not metaphor. Moreover, I believe there is plenty of evidence supporting its historicity. I'm not impressed by Finkelstein, Kenyon et al.'s presuppositions.
Fair enough. I'm not here to advocate Finkelstein or Kenyon. I never brought them up in this thread. Others did that. I do not believe remotely that the Genesis is a literal narrative or even close to it. As a metaphorical one I think it has merit.
Be that as it may, I do not ridicule people for their faith. If you recognize that at least, then that's good enough for me.
Actually, the ancients understood the Creation Hymn in literal terms.
In the geocentric cosmos of the ancients, the world was flat, literally supported by pillars anchored in “the foundations of the Earth” below. Sheol was a physical place residing at some depth beneath their feet. Below the foundations of the Earth, resided the waters of the great deep. The heavens were enclosed within a spherical dome, equipped with massive “flood gates” that periodically swung open to let in the rain, that is, the waters of the firmament stored above the heavens in the space between the spherical enclosure of the heavens and a spherical outer shell. These waters were continuously replenished by the waters of the great deep below. The Moon, the stars, the Sun, the solar system, the entire cosmos!—all of these things were thought to reside within the inner enclosure above the Earth, with the entire spherical structure suspended by the hand of God whose Heaven of heavens lay beyond.
See link: A scientific diagram of the ancient Hebrew cosmos
Now read Genesis with that description and the picture depicting the ancient Hebrews' cosmology in mind and watch it jump out at you, literally just so. This is precisely how they imagined things to be. Though wrong, their cosmology was rather ingenious, really, given the level of their calculi and means of discernment.
You see, when you say that Genesis is to be understood metaphorically . . . well, that doesn’t really explain anything. It’s historic in the sense that God is telling us that He is the Creator of all things apart from Himself. At some point in time, billions of years ago, He did in fact create the cosmos and our solar system just so, though, of course, not according to the pre-scientific scheme that the ancients, relying strictly on their physical senses, envisioned. Further, the general outline and the order of creation is essentially correct in terms of what we know from science, but by no means is it a scientific treatise in any detailed sense. It’s a theological treatise.
There really is no justification in the Bible for the pre-scientific assumptions of young-earth creationists, bless their heats. The fact of the matter is that the Bible doesn’t tell us how old the cosmos and its contents are, let alone tell us how old mankind is. Further, God expects us to understand the nature of the ancients’ pre-scientific view of things and adjust our hermeneutics accordingly as we ourselves learn more and more about the cosmos.
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