No full-text available
To read the full-text of this research,
you can request a copy directly from the author.
The Polemic Nature of the Genesis Cosmology
... Concerning channeling or the use of mediums, Christians are not to contact them (Lev. 19:31;[1][2][3][4][5][6][7][8][9][10][11][12][13][14][15][16][17][18][19] lest they become conduits of malevolent spirits (Deut. 32: [15][16][17]. ...
... To each is given the manifestation of the Spirit for the common good … to another the working of miracles, to another prophecy, to another the discernment of spirits ...." (1)(2)(3)(4)(5)(6)(7)(8)(9)(10) At this point, one final aspect remains unexamined: what does the "gift" of "discernment of spirits" mean in 1 Cor 12:10? Current scholarship generally holds two positions. ...
... In other words, the 'demythologization' claimed as peculiar to Genesis 1 is already evident in several other contemporary (ca. 600-300 BC) ancient West Asian and Mediterranean texts; contra, e.g., (Gunkel [1895(Gunkel [ ] 1984Hasel 1974;Wenham 1987, p. 37). ...
The 2023 Bible Society New Zealand's translation of sample biblical passages into the Māori language, He Tīmatanga, caused controversy by incorporating names of Māori gods. Those who objected typically assumed inconsistency with the Bible's purported monotheism. But 'monotheism', in the sense that only one god exists, is not present in the Bible. Moreover, missionary adherence to monotheism in the mid-nineteenth century widely assumed a 'degeneration model' that also promoted European religious, moral, and cultural superiority. This article adopts a hermeneutical strategy to counter monotheistic misreadings of the Bible, and their racist effects, by reading Māori stories of the ancient divine hero Tāwhaki alongside the ancient divine heroes who feature in Gen 6:1-4's account of the Nephilim. First, the comparison provides resources for the translation of Gen 6:1-4 into the Māori language and worldview. Second, the Tāwhaki narratives stimulate a reappraisal of longstanding problems in the interpretation of Gen 6:1-4, especially the meaning of the phrase "the sons of the gods". Supported by analysis also of the Sumerian King List, this article argues that all three major interpretations of "the sons of the gods" are fundamentally consistent: they are gods, elite human rulers, and also Sethites.
... They even managed to push their case that FSM religion should be taught at high schools and colleges in the same way of ID/evolution theory. 7 Such a fancy FSM reminds us to the golden cow made by Aaron and the Israelites soon after Moses went to the mount. ...
It is known that the Big Bang theory was based on the concept of creation ex nihilo, after ancient Greek philosophers. In this paper, we will make few remark on the concept of creatio ex nihilo (as a commentary to a recent paper by Kalachanis, Athanasios Anastasiou, Ioannis Kostikas, Efstratios Theodossious and Мilan S. Dimitrijevi), as well as two other approaches, i.e. Intelligent Design and Emergence Theory by Clayton/Yong. As continuation of our recent paper to appear in forthcoming issue of J. Asia Mathematika, we argue that beside the above three approaches, a new concept called creatio ex-rotatione offers a resolution to the long standing disputes between beginning and eternity of the Universe. In other words, in this respect we agree with Vaas, i.e. it can be shown: "how a conceptual and perhaps physical solution of the temporal aspect of Immanuel Kant's "first antinomy of pure reason" is possible, i.e. how our universe in some respect could have both a beginning and an eternal existence. Therefore, paradoxically, there might have been a time before time or a beginning of time in time." By the help of computational simulation, we also show how a model of early Universe with rotation can fit this new picture.
... They even managed to push their case that FSM religion should be taught at high schools and colleges in the same way of ID/evolution theory. 7 Such a fancy FSM reminds us to the golden cow made by Aaron and the Israelites soon after Moses went to the mount. ...
It is known that the Big Bang theory was based on the concept of creation ex nihilo, after ancient Greek philosophers. In this paper, we discuss the concept of creatio ex nihilo, as well as two other approaches-Intelligent Design and Emergence Theory. We argue that beside the above three approaches, a new concept called creatio ex-rotatione offers a resolution to the long standing disputes between beginning and eternity of the Universe. We agree with Vaas: [h]ow a conceptual and perhaps physical solution of the temporal aspect of Immanuel Kant's "first antinomy of pure reason" is possible, i.e., how our universe in some respect could have both a beginning and an eternal existence. Therefore, paradoxically, there might have been a time before time or a beginning of time in time." By computational simulation, we also show how a model of early Universe with rotation can fit this new picture.
... They even managed to push their case that FSM religion should be taught at high schools and colleges in the same way of ID/evolution theory. 7 Such a fancy FSM reminds us to the golden cow made by Aaron and the Israelites soon after Moses went to the mount. ...
It is known that the Big Bang theory was based on the concept of creation ex nihilo, after ancient Greek philosophers. In this paper, we discuss the concept of creatio ex nihilo, as well as two other approaches-Intelligent Design and Emergence Theory. We argue that beside the above three approaches, a new concept called creatio ex-rotatione offers a resolution to the long standing disputes between beginning and eternity of the Universe. We agree with Vaas: [h]ow a conceptual and perhaps physical solution of the temporal aspect of Immanuel Kant's "first antinomy of pure reason" is possible, i.e., how our universe in some respect could have both a beginning and an eternal existence. Therefore, paradoxically, there might have been a time before time or a beginning of time in time." By computational simulation, we also show how a model of early Universe with rotation can fit this new picture.
... They even managed to push their case that FSM religion should be taught at high schools and colleges in the same way of ID/evolution theory. 7 Such a fancy FSM reminds us to the golden cow made by Aaron and the Israelites soon after Moses went to the mount. ...
It is known that the Big Bang theory was based on the concept of creation ex nihilo, after ancient Greek philosophers. In this paper, we will make few remark on the concept of creatio ex nihilo (as a commentary to a recent paper by Kalachanis, Athanasios Anastasiou, Ioannis Kostikas, Efstratios Theodossious and Мilan S. Dimitrijevi), as well as two other approaches, i.e. Intelligent Design and Emergence Theory by Clayton/Yong. As continuation of our recent paper to appear in forthcoming issue of J. Asia Mathematika, we argue that beside the above three approaches, a new concept called creatio ex-rotatione offers a resolution to the long standing disputes between beginning and eternity of the Universe. In other words, in this respect we agree with Vaas, i.e. it can be shown: "how a conceptual and perhaps physical solution of the temporal aspect of Immanuel Kant's "first antinomy of pure reason" is possible, i.e. how our universe in some respect could have both a beginning and an eternal existence. Therefore, paradoxically, there might have been a time before time or a beginning of time in time." By the help of computational simulation, we also show how a model of early Universe with rotation can fit this new picture.
... Vehemently opposed to his group was another group of scholars who desperately wanted to minimise these similarities by explaining them away or by suggesting that biblical narratives were composed as deliberate polemics against the mythical concepts of the ANE (Hasel 1974:81). In a sense, this controversy continued until late into the 1900s with scholars such as Hasel and Westermann still arguing in the 1970s that the biblical accounts of creation (especially Gn 1) should be viewed as deliberate polemics against the ANE cosmology, which typically portrayed creation as the result of a cosmic battle between the gods of chaos and the creator god (Hasel 1974;Westermann 1976). ...
Ancient Near Eastern (ANE) texts should be interpreted against the background of the magico-mythical cosmology of their time, and the Bible is no exception. Earlier scholars were, however, hesitant to recognise this reality as a result of disagreement over how to define myths and because of the problematic idealistic framework that they followed. This framework viewed biblical religion as superior to other ANE religions and thus devoid of myths and the belief in magic. It is, however, argued that the Bible contains both myths and a belief in magic and shares the overarching ANE cosmology. The incompatibility of the scientific cosmology and the magico-mythical cosmology of the ANE causes special problems for modern readers. To prevent modern readers from habitually falling back on their scientific cosmology, and thereby misinterpreting the Bible, it is suggested that a cosmological approach should form the basic framework for all biblical hermeneutics.
... Eles são apenas conhecidos como o "luzeiro maior" e o "luzeiro menor" (Gn 1:16). 3 A luz foi criada muito antes desses dois astros, indicando que luz e calor não são produzidos apenas por esses dois corpos celestes. ...
... 75 Moreover, the Genesis account may also function as a polemic against Mesopotamian mythological/religious ideas. 76 As noted previously, whereas in the latter, humans are portrayed as menials to serve the gods, in Genesis they are God's representatives, bearing his image. Whereas in Babylonian mythology the heavenly luminaries are gods, in Gen 1 they are lights set in the sky to demarcate the times and seasons (though still with a religious function). ...
Genesis 1 presents in cosmogonic form a theological-political narrative justifying God's claim to whatever exists, especially to the land on which the Pentateuch focuses. Behind this expression of a royal land ideology lie presuppositions about divine kingship and the land. I detail how this in-terpretation helps us understand the first creation account as narrating God's establishment of his kingdom and creation of stewards and suggest a reaon why the author of Genesis may have believed a justification was necessary. Key Words: creation, kingdom of God, land, imago Dei (image of God), divine kingship Some have interpreted Gen 1:1-2:3 as serving a quasi-scientific func-tion, others as mythically purveying in theological garb existential concerns about human existence. 1 The former view reflects a long tradition of interpretation that treats the text as a primitive "scien-tific" account of how God originated the universe and its contents. It provides the Hebraic response to the ancient question why things exist and are as they are. "On the whole, events recounted in the Creation and Flood accounts do not belong to the field of historical research at all. Rather, they fall in the domain of the natural sci-ences—astronomy, geology, and biology." 2 According to the latter 1. This disjunct is not exhaustive. Others, to whom we shall allude below, suggest that the intent of the author(s) was to counter rival cosmologies and theologies, for ex-ample, about the nature and number of gods and human value and function. 2. John Sailhamer, The Pentateuch as Narrative (Grand Rapids: Zondervan, 1992), 7.
Using primarily Yairah Amit’s work on hidden polemics as a template, plus Ancient Near Eastern literature, this work argues for a hidden polemic in Genesis 2-3 against certain excesses in royal ideology and practice. The key themes of knowledge and life— as well as other terms and motifs that are related to knowledge and life— are examined in Genesis 2-3 in connection with those same themes in other parts of the Old Testament and in the Ancient Near East. It is demonstrated that knowledge and life are common themes of royal ideology in the rest of the Old Testament and in the Ancient Near East in general. This ideology is often treated in a way that is favorable to kings and their ideology. However, there are other views that are not so favorable. Such views often involve hidden polemics that seek to protect the authors as well as the readers and/or hearers of the polemics. These polemics also, by their hidden nature, tend to draw the reader/hearer into the stories.
Suplemento especial DavarLogos
Suffering and evil in the world provide the basis for the most difficult challenge to monotheistic belief. This Element discusses how the three great monotheisms – Judaism, Christianity, and Islam – respond to the problem of suffering and evil. Different versions of the problem, types of answers, and recurring themes in philosophical and religious sources are analyzed. Objections to the enterprise of theodicy are also discussed as are additional objections to the monotheistic God more broadly. This treatment culminates in a recommendation for how monotheism can best respond to the most serious formulation of the problem, the argument from gratuitous evil.
In recent years, the Big Bang as described by the Lambda CDM-Standard Model Cosmology has become widely accepted by majority of physics and cosmology communities. But the philosophical problems remain, as Vaas pointed out: Did the universe have a beginning or does it exist forever, i.e. is it eternal at least in relation to the past? This fundamental question was a main topic in ancient philosophy of nature and the Middle Ages, and still has its revival in modern physical cosmology both in the controversy between the big bang and steady state models some decades ago and in the contemporary attempts to explain the big bang within a quantum cosmological (vacuum fluctuation) framework. In this paper we argue that Neutrosophic Logic offers a resolution to the long standing disputes between beginning and eternity of the Universe. In other words, in this respect we agree with Vaas, i.e. it can be shown: “how a conceptual and perhaps physical solution of the temporal aspect of Immanuel Kant’s „first antinomy of pure reason“ is possible, i.e. how our universe in some respect could have both a beginning and an eternal existence. Therefore, paradoxically, there might have been a time before time or a beginning of time in time.” By the help of computational simulation, we also show how a model of early Universe with rotation can fit this new picture. Further observations are recommended.
Questions regarding the formation of the Universe and what was there before the existence of Early Universe have been great interest to mankind of all times. In recent decades, the Big Bang as described by the Lambda CDM-Standard Model Cosmology has become widely accepted by majority of physics and cosmology communities. Among other things, we can cite A.A. Grib Pavlov who pointed out some problems of heavy particles creation out of vacuum and also other proposal of Creatio ex nihilo theory (CET). But the philosophical problems remain, as Vaas pointed out: Did the universe have a beginning or does it exist forever, i.e. is it eternal at least in relation to the past? This fundamental question was a main topic in ancient philosophy of nature and the Middle Ages, and still has its revival in modern physical cosmology both in the controversy between the big bang and steady state models some decades ago and in the contemporary attempts to explain the big bang within a quantum cosmological (vacuum fluctuation) framework. In this paper we argue that Neutrosophic Logic offers a resolution to the long standing disputes between beginning and eternity of the Universe. In other words, in this respect we agree with Vaas, i.e. it can be shown: "how a conceptual and perhaps physical solution of the temporal aspect of Immanuel Kant's " first antinomy of pure reason" is possible, i.e. how our universe in some respect could have both a beginning and an eternal existence. Therefore, paradoxically, there might have been a time before time or a beginning of time in time." By the help of computational simulation, we also show how a model of early Universe with rotation can fit this new picture. Further observations are recommended.
This article proposes that Genesis 1-11 recasts the myths of Israel's neighbours within a new theological historical framework to undermine the underlying world-view which makes myth-making possible. In order for the text to operate as intended the stories in Genesis 1-11 should first be treated as myths. Genesis 1-11, in contrast to the mythological world-view, draws a sharp distinction between God, the world and humanity. This results in the radical secularisation of the world. It exposes humanity as sinful but also creates the possibility for humanity to flourish by fully embracing what it means to be human and not divine. God is shown to be the creator of the universe and the one who is moved by compassion despite his anger at the evil which humans continue doing.
Questions regarding the formation of the Universe and what was there before the existence of Early Universe have been great interest to mankind of all times. In recent decades, the Big Bang as described by the Lambda CDM-Standard Model Cosmology has become widely accepted by majority of physics and cosmology communities. Among other things, we can cite A.A. Grib Pavlov who pointed out some problems of heavy particles creation out of vacuum and also other proposal of Creatio ex nihilo theory (CET). But the philosophical problems remain, as Vaas pointed out: Did the universe have a beginning or does it exist forever, i.e. is it eternal at least in relation to the past? This fundamental question was a main topic in ancient philosophy of nature and the Middle Ages, and still has its revival in modern physical cosmology both in the controversy between the big bang and steady state models some decades ago and in the contemporary attempts to explain the big bang within a quantum cosmological (vacuum fluctuation) framework. In this paper we argue that Neutrosophic Logic offers a resolution to the long standing disputes between beginning and eternity of the Universe. In other words, in this respect we agree with Vaas, i.e. it can be shown: "how a conceptual and perhaps physical solution of the temporal aspect of Immanuel Kant's " first antinomy of pure reason" is possible, i.e. how our universe in some respect could have both a beginning and an eternal existence. Therefore, paradoxically, there might have been a time before time or a beginning of time in time." By the help of computational simulation, we also show how a model of early Universe with rotation can fit this new picture. Further observations are recommended.
This book took an unconventional theme because we submit an unorthodox theme too.
Karl Popper’s epistemology suggests that when the theory is refuted by observation, then it is time to look for a set of new approaches. In the first chapter, it is shown that Hilbert’s axiomatic program has failed not only by experiment (Mie theory does not agree with experiment) but also in terms of logic (Gödel theorem). Therefore we set out a new approach, starting from an old theory of Isaac Newton.
Dilbert cartoon series often offer surprising for old problems, especially in this era of corporatocracy. Now we would call such an out-of-the-box solution to the old Hilbert axiomatic program as Dilbert way (or Dilbertian, if you wish).
Readers may ask : but what can physicists learn from Dilbert cartoons? While it seems not obvious at first glance, yes we believe there is a great character of Dilbert cartoon, i.e. to put it in one phrase: “out-of-thebox and brutally honest.”
From managers who tend to criticize other folks, only to make him/her looks smart. Or people who often send “FYI emails” only to make him/her looks managing well.
We do think that such a brutal honesty is also needed in many fields of physics: from theoretical physics to applied physics, as will be discussed throughout this book.
This book was inspired by a lecture on hermeneutics that one of us (VC) gave around February 2019, in Jakarta. Although initially we plan to publish this compilation of articles with a dense title such as: Being in-and-before Time, after experiencing how a hermeneutics class can be so interesting and fun, we decided to give title to this book: The World Within us! Of course, the topics we discuss here are quite interesting not only for hermeneutics students, but also for those interested in dialogue between science and theology, hence the subtitle: An introduction to hermeneutics of science, psychosynthesis, and socio-economics modelling. Among other things, we will also touch some novel aspects of consciousness, DNA and also dialogue between science and theology, especially between modern physics and the book of Genesis.
Hopefully you will find this book interesting.
In the Enneads Plotinus articulates an account of ‘creation’ following in the tradition, albeit critically, of Plato’s Timaeus. This article compares Hart’s account of creation, as expressed in The Beauty of the Infinite: The Aesthetics of Christian Truth (2003), and other secondary literature, with that of Plotinus’s. Some significant differences and interesting parallels are highlighted.
It is widely known among the Frontiers of physics, that “sweeping under the rug” practice has been quite the norm rather than exception. In other words, the leading paradigms have strong tendency to be hailed as the only game in town.
For example, renormalization group theory was hailed as cure in order to solve infinity problem in QED theory.
For instance, a quote from Richard Feynman goes as follows:
“What the three Nobel Prize winners did, in the words of Feynman, was "to get rid of the infinities in the calculations. The infinities are still there, but now they can be skirted around . . . We have designed a method for sweeping them under the rug."[1]
And Paul Dirac himself also wrote with similar tune:
“Hence most physicists are very satisfied with the situation. They say: "Quantum electrodynamics is a good theory, and we do not have to worry about it any more." I must say that I am very dissatisfied with the situation, because this so-called "good theory" does involve neglecting infinities which appear in its equations, neglecting them in an arbitrary way. This is just not sensible mathematics. Sensible mathematics involves neglecting a quantity when it turns out to be small—not neglecting it just because it is infinitely great and you do not want it!”[2]
Similarly, dark matter and dark energy were elevated as plausible way to solve the crisis in prevalent Big Bang cosmology.
That is why we choose a theme here: New Foundations in the Sciences, in order to emphasize the necessity to introduce a new set of approaches in the Sciences, be it Physics, Cosmology, Consciousness etc.
Similarly we observe sweeping under the rug practice in the electromagnetic theory development, in particular what is termed as "longitudinal wave."
In recent years, the Big Bang as described by the Lambda CDM-Standard Model Cosmology has become widely accepted by majority of physics and cosmology communities. But the philosophical problems remain, as Vaas pointed out: Did the universe have a beginning or does it exist forever, i.e. is it eternal at least in relation to the past? This fundamental question was a main topic in ancient philosophy of nature and the Middle Ages, and still has its revival in modern physical cosmology both in the controversy between the big bang and steady state models some decades ago and in the contemporary attempts to explain the big bang within a quantum cosmological (vacuum fluctuation) framework. In this paper we argue that Neutrosophic Logic offers a resolution to the long standing disputes between beginning and eternity of the Universe. In other words, in this respect we agree with Vaas, i.e. it can be shown: "how a conceptual and perhaps physical solution of the temporal aspect of Immanuel Kant's "first antinomy of pure reason" is possible, i.e. how our universe in some respect could have both a beginning and an eternal existence. Therefore, paradoxically, there might have been a time before time or a beginning of time in time." By the help of computational simulation, we also show how a model of early Universe with rotation can fit this new picture. Further observations are recommended.
In recent years, there are many efforts by theologians to reconcile scientific description of the origin of the Universe with the Biblical account of Creation. In this paper, we will only remark on a few recent theories, i.e. Intelligent Design and Emergence Theory by Clayton/Yong. In the last section, we argue that beside the above two approaches, a new concept called creatio ex-rotatione offers a resolution to the long standing disputes between beginning and eternity of the Universe. In other words, in this respect we agree with Vaas, i.e. it can be shown: "how a conceptual and perhaps physical solution of the temporal aspect of Immanuel Kant's "first antinomy of pure reason" is possible, i.e. how our universe in some respect could have both a beginning and an eternal existence. Therefore, paradoxically, there might have been a time before time or a beginning of time in time." By the help of computational simulation, we also show how a model of early Universe with rotation can fit this new picture.
In this special occasion, allow us to tell a story of once a crazy and wreck guy, who happened to be an outcast in scientific community, but God help him to recover from craziness and then help him to discover the Hidden Origin of the Universe. As we know, for almost 5 decades the Big Bang as described by the Lambda CDM-Standard Model Cosmology has become widely accepted by majority of physics and cosmology communities. But the philosophical problems remain, as Vaas pointed out: Did the universe have a beginning or does it exist forever, i.e. is it eternal at least in relation to the past? This fundamental question was a main topic in ancient philosophy of nature and the Middle Ages, and still has its revival in modern physical cosmology both in the controversy between the big bang and steady state models some decades ago and in the contemporary attempts to explain the big bang within a quantum cosmological (vacuum fluctuation) framework. In Part I, we argue that Neutrosophic Logic offers a resolution to the long standing disputes between beginning and eternity of the Universe. In other words, in this respect we agree with Vaas, i.e. it can be shown: "how a conceptual and perhaps physical solution of the temporal aspect of Immanuel Kant's "first antinomy of pure reason" is possible, i.e. how our universe in some respect could have both a beginning and an eternal existence. Therefore, paradoxically, there might have been a time before time or a beginning of time in time." By the help of computational simulation, we also show how a model of early Universe with rotation can fit this new picture. In part II, we present implications of the new cosmology model to medicine, which we call "spirit-filled medicine."
Gunkel in his "Creation and Chaos in the Primeval Era and the Eschaton " argued that the Chaoskampf motif which had its origin in the Babylonian account of creation Enuma Elish is found in two groups of texts: those dealing with the dragon and those dealing with the primal sea. Scholars have since tended to regard the OT as portraying the creation of the universe as the result of a cosmic conflict between God and Chaos. The aim in this paper is not so much to challenge Gunkel's thesis, which others have already done, but to analyse the OT's multiple and diverse voices regarding the protological events. This paper suggests that the relationship between creation and conflict is not that creation occurs through conflict; rather, conflict comes through the process of creation. That is, the fundamental conflict between God and his creatures is evidenced by two conflicts: conflict at sea with Leviathan/Rahab (Pss 74:12-17; 89:9-14), and conflict on land with the serpent and humankind (Gen 2:4b-3:24).
The sea and the elusive term ’iyyîm (אִיִּים - ‘islands’, ‘coastlands’, ‘shores’) are important features of the eschatology of Isa 40-55. YHWH’s action in primal history (defeating the sea monsters Rahab and the dragon) as well as his action in Israel’s history (dividing the sea for Israel to pass through) ground the possibility of future salvation. This future action is understood to be good news for the ’iyyîm and will result in the sea offering praise to YHWH. The role played by the sea in Isaiah’s eschatology challenges the dominant caricature of the sea in the Hebrew scriptures as primarily symbolic of primal chaos. Furthermore, it might also stimulate theological responses to issues surrounding the future of the world’s oceans.
In the history of biblical interpretation and dogmatic speculation, Gen 1:26–28 has proved remarkably fecund as a source of exegetical and theological reflection. Literature on the passage is now boundless, but shows no sign of ceasing or abating, despite the appearance in recent decades of several exhaustive treatments of the text and the existence of substantial consensus among biblical scholars. The reason for the perpetual fascination of the passage lies in the nature and limits of the text. The verses contain a fundamental, and unique, statement of biblical anthropology and theology–presented in a terse and enigmatic formulation. A rare attempt within the OT literature to speak directly and definitively about the nature of humanity in relation to God and other creation, the statement is at once limited in its content, guarded in its expression, and complex in its structure. As a consequence, philologist and theologian are enticed and compelled in ever new contexts of questions and understandings to explore anew the meaning and implications of creation “in the divine image”–for it is this striking and unique expression, above all, that has dominated the discussion.
The paragraph of the fourth day of the priestly creation narrative (Gn 1, 14–19) is longer than the description of the other days. Its structure is partly similar to, but also very different from, that of the other days. It begins with a divine command (1, 14a), which is clear. God then goes on with a statement (1, 14b) which raises several problems. The study first proposes a translation and an interpretation of 1, 14b, and then examines how it fits into the structure of the fourth day (1, 14–19), and concludes with the meaning of the fourth day in the whole creation narrative (1, 1–2: 4a). It becomes clear that the notion of time was extremely important for the writer. Time appears at the beginning (day 1), it is mentioned again in the middle day (day 4) and it concludes the narrative (day 7). Thus time is divided between a liturgical and a civil calendar.
Thesis (M.A.)--Mennonite Brethren Biblical Seminary, 2005. Includes bibliographical references (leaves 77-81). Introduction: Why a study on monotheism in the Old Testament -- The world of the gods : an ancient Mesopotamian understanding -- Genesis 1 : in the beginning, God -- Isaiah 45 : the Gentile mission -- Psalm 8 : a little lower than God -- Biblical theology : towards an understanding of monotheism -- Conclusion.
ResearchGate has not been able to resolve any references for this publication.