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By Itzhak Benyamini
In this publication Itzhak Benyamini offers an alternate analyzing of Genesis, an in depth textual research from the tale of construction to the binding of Isaac. This studying bargains the potential of a gentle relation to God, now not one characterised by means of worry and awe. the quantity provides Don-Abraham-Quixote now not as a perpetual knight of religion yet as a crafty believer within the face of God's calls for of him. Benyamini reads Genesis with no making concessions to God, asking approximately Him prior to He examines the center of Adam, Noah, Abraham, and the opposite knights of religion (if they're particularly that). during this method, the statement on Genesis turns into a platform for a brand new kind of severe theology. via this unconventional rereading of the generic biblical textual content, the booklet makes an attempt to extract a distinct ethic, person who demanding situations the Kierkegaardian call for of blind religion in an all-knowing ethical God and provides in its stead another, daily ethic. The ethic that Benyamini uncovers is characterised through relatives continuity and culture meant to make sure that very axis—familial permanence and resilience within the face of the tough and capricious legislation of God and the standard hardships of existence.
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Additional resources for A Critical Theology of Genesis: The Non-Absolute God
Thus, he is the creature farthest from the earth, as it were, though he actually emerged from its dust. He has a consciousness that will force him to distance himself from it. Otherwise, he will receive the paternal punishment of YHWH. Thorns and thistles it shall grow for you; and you shall eat the plants of the field. In the sweat of your face you shall eat bread until you return to the ground, for out of it you were taken; because you are dust, and to dust you shall return. The man called his woman’s name Eve, because she was the mother of all living.
And YHWH saw that the badness of man was great on the earth, and that every impulse of the thoughts of his heart was only bad all the day. And YHWH regretted that he had made man on the earth and was sorry to his heart. So YHWH said, I will erase man whom I have created from the face of the ground, from man to beast to creeping things and birds of the air, for I am sorry that I have made them. But Noah found favor in the eyes of the YHWH. (5:32–6:8) Before entering into the account of the dreadful flood, a brief, enigmatic story is offered to us about the supposedly transgressive deeds of humanity at the time of Noah and before him, in order to justify God’s spiteful © The Editor(s) (if applicable) and The Author(s) 2016 I.
BENYAMINI over that which the creator has just made, to restrain the earth, as though he did not trust its chaotic nature. Man, God’s active agent is made in the plural image implied by the grammatical form of Elohim, in our image, after our likeness, and this image is that of a foreman, controlling and dominating natural animals and nature itself. We take note that the God-of-language fears lest he merge back into the world which is Other. The tension of God’s envy of the earth appears to emerge here, with all his efforts to subdue the earth, first by means of the various creatures, which he blesses with be fruitful and multiply, and later by means of the rational creature, Adam, who is blessed with his own dominion over those intermediary creatures, the animals and fish, who ruled over the earth and mingled too much with it.
A Critical Theology of Genesis: The Non-Absolute God by Itzhak Benyamini