By Margaret Barker
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Having spent the final hundred years or so attempting to overthrow God and change him with the beaker jar, scientists in recent times at the moment are attempting to resuscitate him. you would imagine they might have greater activities, what with the issues of melanoma, oil, the surroundings, international warming, and so forth. but a week or so it kind of feels one other scientist desires to chime in along with his personal sophomoric proposal of Philosophy a hundred and one, and luxury us that God continues to be there, we simply did not understand it earlier.
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Extra info for Creation: A Biblical Vision for the Environment
R. Lethaby, Architecture, Mysticism and Myth, (1891), Bath: Solos Press, 1994, pp. 11–12. 59 Wyatt, Space and Time, p. 31. 60 Wyatt, Space and Time, p. 53. 62 Comparing ancient and modern cosmologies is an unfruitful occupation. The Old Testament seers glimpsed a creation centred on the Creator, and the initial moment of vision was also the moment from which they created, by their words, the world view of their people. They described God creating by words (‘Let there be light’, Gen. 3; ‘Let there be a firmament’, Gen.
1–4). R. Yosi, early in the second century CE, taught that the tower was the holy of holies: ‘He built a tower in the midst of his vineyard (Isa. 2) . . ’ These visions in the holy of holies were also a part of the early Christian world. John was summoned: ‘Come up hither, and I will show you what must take place after this’ (Rev. 1). John ‘went up’ and found himself in the holy of holies, before the heavenly throne, where he learned about the past and the future; and Jesus himself saw ‘all the cities of the world in a moment of time’ when the devil ‘took him up’ (Lk.
The view that underlies the Bible recognizes that the world is the work of the Creator. The biblical world view is a vision of the unity of all things, and how the visible material world relates to another dimension of existence that unites all things into one divinely ordained system known as the eternal covenant, the creation covenant. 43 J. L. Kugel, Traditions of the Bible. A Guide to the Bible as it was at the Start of the Common Era, Cambridge, MA: Harvard University Press, 1998. 20 Creation Even more disastrous has been the rush to appear relevant and modern by adopting the so-called postmodern approach to biblical studies, well defined by John Barton: Applied to literary and cultural theory, post-modernism is to be understood as a hypothesis about epistemology and the philosophy of knowledge.