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By Norman Habel

Few humans discover that the 1st personality within the Bible (after the headline sentence of Genesis 1.1) is Earth. What if we learn the production tale and the primal myths of Genesis from the viewpoint of that key personality, instead of from the anthropocentric viewpoint during which our tradition has nurtured us?

This is the undertaking of Norman Habel’s observation, resisting the lengthy heritage in Western tradition of devaluing, exploiting, oppressing and endangering the Earth. Earth in Genesis first looks wrapped within the primal waters, like an embryo ready to be born. at the 3rd day of production it really is really born and springs into lifestyles with its eco-friendly crops as a habitat for all times of all kinds.

It is not often a second prior to Earth is broken by way of human sin and suffers a divine curse, after which needs to cry out for justice for the blood of Abel it's been forced to drink. it's an excellent higher curse while Earth, including just about all lifestyles on the earth, comes just about overall annihilation on the Flood. Has Earth introduced this destiny upon itself, or is it the blameless sufferer of human wrongdoing?

Genesis has God regretting the risk to Earth and its little ones that the Flood has introduced, and vowing to eco-friendly Earth back, eliminate the curse, repair the seasons and make a private covenant of insurance with Earth and its creatures.

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Additional resources for The Birth, the Curse and the Greening of Earth: An Ecological Reading of Genesis 1-11

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The World of Myth Before outlining the structure and framework of Genesis 1–11, we need to recognize the importance of the literary forms or genres encompassed in this literary unit. The first and most significant genre is myth—especially origin myths and catastrophe myths. As part of their heritage, indigenous and ancient peoples throughout the world have origin myths; origin myths are a traditional way of making sense of the beginnings of the cosmos. My research in this field has led me to identify three basic characteristics of origin myths (Habel 1993: 45).

Origin Myth Erets myth—Gen. 3 Tselem myth—Gen. 26-28 Framing: toledoth of shamayim and Erets—Gen. 4a Origin Myth Adamah myth—Gen. 24 Adamah myth—Gen. 1-16 Framing: toledoth of Cain—Gen. 17-26 Framing: toledoth of Adam—Gen. 32 Origin Myths Tselem myth—Gen. 1-2 Shamayim myth—Gen. 1-4 Catastrophe Myths Rationale: Adamah myth—Gen. 5-8 Framing: toledoth of Noah—Gen. 9-10 Rationale: Erets myth—Gen. 11-13 Accounts (combined): Adamah myth & Erets myth—Gen. 19 2. Introducing Genesis 1–11 Aftermath: Adamah myth—Gen.

Giving expression to the tselem of Elohim is not identified as evident in worship or communication with Elohim, but precisely in the function of having dominion over creatures. The logic is indeed clear: humans are created with the tselem of Elohim so that they may rule! That seems to be the essence of the Tselem myth. There has been much recent debate about the meaning of the term rada variously rendered ‘rule’, ‘have dominion’ and ‘take responsibility for’. 16)! Those who claim the text implies some sympathy for Erets soften the force of the verb by arguing that • • • • the term ‘rule’ reflects royal language; the first humans are thus depicted as ideal ‘kings’; humans, as rulers representing God, should reflect God’s just rule; the ideals for God’s rule through a chosen king are given in Psalm 72; • this is interpreted as ‘taking care’ of the poor; • ‘ruling’ Erets therefore means ‘taking care of’ Erets (see Dryness 1987: 54).

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