By Itzhak Benyamini
In this booklet Itzhak Benyamini offers an alternate interpreting of Genesis, an in depth textual research from the tale of construction to the binding of Isaac. This interpreting deals the opportunity of a tender relation to God, no longer one characterised by means of 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 center of Adam, Noah, Abraham, and the opposite knights of religion (if they're fairly that). during this means, the remark on Genesis turns into a platform for a brand new form of serious theology. via this unconventional rereading of the favourite biblical textual content, the ebook makes an attempt to extract a special 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 by means of relations continuity and culture meant to make sure that very axis—familial permanence and resilience within the face of the not easy and capricious legislation of God and the typical hardships of existence.
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Additional resources for A Critical Theology of Genesis: The Non-Absolute God
The name of the first is Pishon; it is the one which flows around the whole land of Havilah, where there is gold; and the gold of that land is good; crystal and onyx stone are there. The name of the second river is Gihon; it is the one which flows around the whole land of Cush. And the name of the third river is Hidekel [Tigris], which flows east of Assyria. And the fourth river is Frat [the Euphrates]. (2:10–14) The rivers were not created by God. They existed before creation. They surround the earth and irrigate it.
BENYAMINI * We are not opposed to the notion that there are angels alongside God, as represented in the plural form, “Elohim,” but we emphasize the dimension of plurality within God, a dimension that can also be actualized as angels. As to the argument that the ancient reader knew there were angels as something self-evident, so the author saw no need to indicate it—perhaps this is the case, but we do not grant priority to a hypothetical ancient reader over a contemporary reader confronting the present text as such.
Thus, we do not necessarily have two different traditions, but two different points of view on the same creation. This time, we encounter the story of the world or the earth (which, no sooner than it is created, is also cursed by YHWH Elohim). The emphasis is on when they were created, as if the reader almost does not know for a moment that indeed someone created them, until the following words indicate this almost incidentally: on the day YHWH Elohim made the earth and the heaven. Elohim is also a tool, a means, for the work of creation, while the earth, the world, is a partner with Elohim in this work.
A Critical Theology of Genesis: The Non-Absolute God by Itzhak Benyamini