quixoticparadox
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Myth In the Bible
The concept of myth refers to mythological stories about the origin of the world and humanity, examples of which form part of the cultural heritage of nearly all early people. In principle, these myths erabody the human impulse to establish control over lined existence in the face of a great nuraber of unknown forces. Beyond that, they pose the question of truth, and sacred histories about the origin of experiencable things.
Myth is a syrabolic form of expression, together with art, language, and science. Myth is an intuition and an act of belief. It does not attempt to convince people of knowing the unknowing, but the realities can be expressed by this syrabolic representation. Myth is written in a narrative "story" form but is not historical and is not intended to be historical.
Through reenactment of the stories we achieve participation in the truth-content and reality-content. Thus there are two forms by which the literature in general can be viewed. The two forms are in dialectical and analogical imagination. Dialectical imagination is to look at something for what it literally is. Generally, Protestants view their bible in this way. Analogical imagination is to look at the worRAB and consider them to be metaphors for what is really meant. The Catholics view the bible in this way. We use metaphors in this way to confront the world, and the scripture is written this way.
Older myths of creation that are more primitive and ultimately closer to human nature show a more pronounced interest in humans and their immediate environment. The Bible has been shown to adopt aspects of mythical imagery. It distinguishes itself from the myths through its theological statement as taken from Bernhard Anderson, "the one God is Creator of the universe; is dependant upon no preexistent material and no assistance; transcenRAB, while encompassing, the differentiation of the sexes; creates not laboriously, but with consummate ease; initiates, with a goal in view, a process of history; does not permit God's creation (e.g. The stars) to be worshiped as goRAB alongside the true God; and destines humans not to be slaves of the goRAB but to engage in free creation of culture, engages in dialogue with them and grants then a covenant with God."
As for the creation myths, the word creation denotes the exclusively divine activity of originating, forming, and newly forming as well as what results from that activity. Creation concepts feed the human desire to know about their existence. These desires are to know about where they came from, where they are going, and why they are continuing to do so.
The first twelve chapters of Genesis are stories that have no connection to the real world. There are also more than one creation story. It is for this reason that we are to read the stories of the bible as metaphors and then we decide how much faith we have in each story. In Genesis 2:7 it is expressed that humans make their appearance as beings that are bound with matter and given a soul, where as Adam is a man of clay and mud. Their life stems from God, the living one. Superior to the animals, humans, as male and female beings are referred to as the "image" of God (Gn 1:27). Called to a special relationship of trust with the creator, humans have the possibility of rejecting that trust, of overstepping the bounRAB laid down by God, committing offenses against God and against their social or natural environment as well as sinning such as in Genesis 3-6. God judges then and at the same time show them God's forgiving and grace.
The cosmos is also part of God's creation. Matter, plants, and animals come into being as nature and develop themselves with nature's laws such as in Genesis 1:11-13, 22, and 28. Their function is to subserve the Creator and the welfare of the human species, but they must not be exploited and destroyed. Instead, humans should watch over nature in the sense of a good shepherd as in Genesis 1:28.
It is very important to understand this way the Bible works. Many disclose the stories and find it hard to have faith in the writings. The stories are not intended to be viewed as true tale or a biography of the lives of the people of these times. It is intended to be viewed as a metaphor for the occurrences. We are to read these stories and decide the origin of the faith for ourselves. There is no proof of these stories and we use our knowledge of imagery and myth to fill in the blanks. We know that there probably wasn’t a God sitting down playing in mud who decided that this would be a good medium for humans, but we use these stories as a basis for our faith.
The concept of myth refers to mythological stories about the origin of the world and humanity, examples of which form part of the cultural heritage of nearly all early people. In principle, these myths erabody the human impulse to establish control over lined existence in the face of a great nuraber of unknown forces. Beyond that, they pose the question of truth, and sacred histories about the origin of experiencable things.
Myth is a syrabolic form of expression, together with art, language, and science. Myth is an intuition and an act of belief. It does not attempt to convince people of knowing the unknowing, but the realities can be expressed by this syrabolic representation. Myth is written in a narrative "story" form but is not historical and is not intended to be historical.
Through reenactment of the stories we achieve participation in the truth-content and reality-content. Thus there are two forms by which the literature in general can be viewed. The two forms are in dialectical and analogical imagination. Dialectical imagination is to look at something for what it literally is. Generally, Protestants view their bible in this way. Analogical imagination is to look at the worRAB and consider them to be metaphors for what is really meant. The Catholics view the bible in this way. We use metaphors in this way to confront the world, and the scripture is written this way.
Older myths of creation that are more primitive and ultimately closer to human nature show a more pronounced interest in humans and their immediate environment. The Bible has been shown to adopt aspects of mythical imagery. It distinguishes itself from the myths through its theological statement as taken from Bernhard Anderson, "the one God is Creator of the universe; is dependant upon no preexistent material and no assistance; transcenRAB, while encompassing, the differentiation of the sexes; creates not laboriously, but with consummate ease; initiates, with a goal in view, a process of history; does not permit God's creation (e.g. The stars) to be worshiped as goRAB alongside the true God; and destines humans not to be slaves of the goRAB but to engage in free creation of culture, engages in dialogue with them and grants then a covenant with God."
As for the creation myths, the word creation denotes the exclusively divine activity of originating, forming, and newly forming as well as what results from that activity. Creation concepts feed the human desire to know about their existence. These desires are to know about where they came from, where they are going, and why they are continuing to do so.
The first twelve chapters of Genesis are stories that have no connection to the real world. There are also more than one creation story. It is for this reason that we are to read the stories of the bible as metaphors and then we decide how much faith we have in each story. In Genesis 2:7 it is expressed that humans make their appearance as beings that are bound with matter and given a soul, where as Adam is a man of clay and mud. Their life stems from God, the living one. Superior to the animals, humans, as male and female beings are referred to as the "image" of God (Gn 1:27). Called to a special relationship of trust with the creator, humans have the possibility of rejecting that trust, of overstepping the bounRAB laid down by God, committing offenses against God and against their social or natural environment as well as sinning such as in Genesis 3-6. God judges then and at the same time show them God's forgiving and grace.
The cosmos is also part of God's creation. Matter, plants, and animals come into being as nature and develop themselves with nature's laws such as in Genesis 1:11-13, 22, and 28. Their function is to subserve the Creator and the welfare of the human species, but they must not be exploited and destroyed. Instead, humans should watch over nature in the sense of a good shepherd as in Genesis 1:28.
It is very important to understand this way the Bible works. Many disclose the stories and find it hard to have faith in the writings. The stories are not intended to be viewed as true tale or a biography of the lives of the people of these times. It is intended to be viewed as a metaphor for the occurrences. We are to read these stories and decide the origin of the faith for ourselves. There is no proof of these stories and we use our knowledge of imagery and myth to fill in the blanks. We know that there probably wasn’t a God sitting down playing in mud who decided that this would be a good medium for humans, but we use these stories as a basis for our faith.