By Itzhak Benyamini
ISBN-10: 1137595086
ISBN-13: 9781137595089
ISBN-10: 1137595094
ISBN-13: 9781137595096
In this ebook Itzhak Benyamini offers an alternate interpreting of Genesis, an in depth textual research from the tale of production to the binding of Isaac. This interpreting deals the opportunity of a tender relation to God, now not one characterised through worry and awe. the amount offers 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 earlier than He examines the guts of Adam, Noah, Abraham, and the opposite knights of religion (if they're quite that). during this means, the remark on Genesis turns into a platform for a brand new form of severe theology. via this unconventional rereading of the favourite biblical textual content, the publication makes an attempt to extract a distinct ethic, one 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 via kin continuity and culture meant to make sure that very axis—familial permanence and resilience within the face of the hard and capricious legislations of God and the typical hardships of lifestyles.
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Extra info for A Critical Theology of Genesis: The Non-Absolute God
Sample text
He is Man: And Elohim created man in his own image, but the plural verb form is used: and let them rule. The plurality within man might imply the same plurality within the divinity, which could be the plurality of a male–female couple. Perhaps 20 I. BENYAMINI Elohim addresses one aspect of the Other within himself; and perhaps that aspect is the aspect of the created world, the earth. We have to set aside our modern conception of the earth as the globe, one planet among others, and view the earth as the whole world.
Elohim called the dry land earth, and the water that were gathered together he called seas. And Elohim saw that it was good. (1:9–10) It was stated that the earth already existed, but now we hear that it was created. This is because earth was no longer the confused reality that it was at first. Now it is the name erets (land), which was given to yabasha (dry land), in that it is distinct from water. And Elohim said, Let the earth make grass grow, plants yielding seed, and fruit trees bearing fruit with their seed in it, each according to its kind, upon the earth.
In fact, they want God truly to speak to them, for him not be immobilized only in his own desires. They project inherent sanctity upon the text, not dependent upon their own desire. Therefore, the appropriate step for the readers is to grasp Scripture, which sanctifies itself, as ostensibly ethical, whereas, not ostensibly, Scripture does sanctify itself from behind the veil, as beyond morality, as in love with itself, conceiving itself to be separate and superior to all other texts in the world, as sacred.
A Critical Theology of Genesis: The Non-Absolute God by Itzhak Benyamini
by Daniel
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