Gen 1:1-25 NHEBJE In the beginning God created the heavens and the earth. (2) Now the earth was formless and empty. Darkness was on the surface of the deep. God’s Spirit was hovering over the surface of the waters.
(3) God said, “Let there be light,” and there was light. (4) God saw the light, and saw that it was good. God divided the light from the darkness. (5) God called the light Day, and the darkness he called Night. There was evening and there was morning, one day.
(6) God said, “Let there be an expanse in the middle of the waters, and let it divide the waters from the waters.” (7) God made the expanse, and divided the waters which were under the expanse from the waters which were above the expanse; and it was so. (8) God called the expanse sky. There was evening and there was morning, a second day.
(9) God said, “Let the waters under the sky be gathered together in one gathering, and let the dry land appear;” and it was so. (10) God called the dry land Earth, and the gathering together of the waters he called Seas. God saw that it was good. (11) God said, “Let the earth put forth grass, herbs yielding seed, and fruit trees bearing fruit after their kind, with its seed in it, on the earth;” and it was so.
(12) The earth brought forth grass, herbs yielding seed after their kind, and trees bearing fruit, with its seed in it, after their kind; and God saw that it was good. (13) There was evening and there was morning, a third day.
(14) God said, “Let there be lights in the expanse of sky to divide the day from the night; and let them be for signs, and for seasons, and for days and years; (15) and let them be for lights in the expanse of sky to give light on the earth;” and it was so. (16) God made the two great lights: the greater light to rule the day, and the lesser light to rule the night. He also made the stars. (17) God set them in the expanse of sky to give light to the earth, (18) and to rule over the day and over the night, and to divide the light from the darkness. God saw that it was good. (19) There was evening and there was morning, a fourth day.
(20) God said, “Let the waters swarm with swarms of living creatures, and let birds fly above the earth in the open expanse of sky.” (21) God created the large sea creatures, and every living creature that moves, with which the waters swarmed, after their kind, and every winged bird after its kind. God saw that it was good. (22) God blessed them, saying, “Be fruitful, and multiply, and fill the waters in the seas, and let birds multiply on the earth.” (23) There was evening and there was morning, a fifth day.
(24) God said, “Let the earth bring forth living creatures after their kind, livestock, creeping things, and animals of the earth after their kind;” and it was so. (25) God made the animals of the earth after their kind, and the livestock after their kind, and everything that creeps on the ground after its kind. God saw that it was good.
Readings from Scriptures: Story of creation 2 Genesis 1:26-31 Creation of man
Readings from Scriptures: Genesis – Story of creation 3 Genesis 2:1-15 Story of Adam and Eve
Readings from Scriptures: Genesis – Story of creation 4 Genesis 2:16-25 Warning for Adam and Eve
The very very beginning 3 Messiah’s total point of origination
Readings from Scriptures: Genesis – Story of creation 4 Genesis 3:1-13 The fall
Readings from Scriptures: Genesis – Story of creation 4 Genesis 3:14-24 consequneces of the fall and solution
- Where is Light (divinedirection.typepad.com)
If God called down the presence of the glory of the Lord, then what happened since that time? Why isn’t it being manifested on the earth today? After all, if we are truly filled with the divine light of God, then wouldn’t we be like human, electric bug zappers? This isn’t just any light we’re talking about here; it’s the light of Almighty God! Think about it for a moment: If any darkness or any evil even gets close to the light of God, shouldn’t it supernaturally disintegrate, kind of like getting too close to the sun?
- The Lost World of Adam and Eve (jacksonwu.org)
For a long time, non-believers have tried to use the theory of evolution to usurp biblical authority. They attempt to show how science contradicts a literal reading of Genesis 1.
If we misread Genesis 1–3, we will miss out on what the text actually intends to say. Perhaps our view is not entirely wrong; yet, it leads us to overlook the passage’s main ideas.
The creation vs. evolution question is a major stumbling block for many people. By misinterpreting Gen 1–3, we potentially create obstacles that hinder them from believing the gospel or from maturing in their faith.
- William Lane Craig goes after me about Adam and Eve (whyevolutionistrue.wordpress.com)
Back-calculating from the genetic diversity seen in modern humans, and making conservative assumptions, evolutionary geneticists have shown that the human population could not have been smaller than about 12,250 individuals: 10,000 in Africa and 2,250 in the group of individuals that left Africa and whose descendants colonized the rest of the world. There was a population “bottleneck,” but it was nowhere near two or eight people.
This shows that Adam and Eve were not the historical ancestors of all humanity. And of course that gives theology a problem: if the Primal Couple didn’t give rise to everyone, then whence our affliction with Adam and Eve’s Original Sin? That sin, which the pair incurred by disobeying God, is supposed to have been passed on to the descendants of Adam and Eve, i.e., all of us. And it’s that sin that Jesus supposedly came to Earth to expiate. But if Original Sin didn’t exist, and Adam and Eve were simply fictional metaphors, then Jesus died for a metaphor. That’s not good!
That doesn’t sit well with theologians, of course, who, if they accept the science (and most of the smarter ones have), must then explain the significance of Adam and Eve, and whether they really existed.
- An anarchistic reading of the Bible (2) – Creation and what follows (thinkingpacifism.net)
The very beginning of the Bible provides much important information about the Bible as a whole, about the cosmology of the whole, about the character of the God seen to be central to the entire story, and about the relationships between humankind and this God.
Though the creation account in Genesis one portrays God as the power behind what is, the actual exercise of that power is muted. God speaks and what is is made. The dynamic is quite peaceable—in contrast to some other ancient creation myths (especially the Babylonian) that portray violence at the heart of things.
Remarkably, this creator God speaks of human beings (male and female) being created in God’s own image. There humanity is commissioned to care for the rest of creation as God’s stewards. This picture connects with both of our key anarchistic factors. The relationship between God and humanity is not one of domination, command-and-obedience. It is rather a relationship of like with like. God is not Other; rather, humans are created to be like God. And, perhaps even more importantly, the picture here is that all humanity shares in this divine image—kingly, perhaps, but in a strongly egalitarian sense. As well, human beings are given power and responsibility.
- Constance Caraway P.I. ~ Episode 42 (writingisfun-damental.com)
In a nutshell, Miss Caraway, the theory of evolution, as it applies to man, amounts to hogwash. That is the very reason that Pacelli fellow was at the meeting, expressing The Vatican’s concern about erosion of common sense, not that I subscribe to all of Catholic doctrine. But I do agree that our children are being lead down the wrong path.
- So That’s What Happened on the Sixth Day of Creation… (patheos.com)
after Dr. Bruce Gordon, an Old Earth Creationist who doesn’t take the Book of Genesis literally, said there’s no way God could’ve created so many things on the Sixth Day, here’s how Young Earth Creationist Ashby L. Camp responded, referencing an older paper
- The Truth of Genesis: The Sad Truth of Christianity and Judaism – The Three-Quarter End. (theglobaldispatch.com)
In the beginning, God created this universe, starting with the planet Earth. Most, if not about all Christians and Jews fail to understand what all this entails, and generally run away from Genesis chapter one, because they haven’t taken the time to understand it, and are in a position of gross ignorance when trying to defend it.
In terms of Earth years, how old is Yehovah?
If you say that He is both infinite and eternal, how far back does infinity go? If and when you finally settle on a numeric value to represent infinity, ask yourself this question: What was God doing to occupy Himself from infinity, until He finally
got around to creating our universe, 4.6 billion years ago?
Christians, creationists, and every Hebrew I’ve talked to has failed grasp this reality. Young Earth creationists, as foolish as they are, don’t even comprehend this. They are too busy denying reality.
- The Daily Gospel and Readings 10 February 2015 (prayersandmeditations.com)
And so it happened:
- Tuesday, 10 February 2015 : 5th Week of Ordinary Time, Memorial of St. Scholastica, Virgin (First Reading) (petercanisiusmichaeldavidkang.com)
God saw that it was good. God blessed them saying, “Be fruitful and increase in number
- Pope Francis vs. Joseph Francis Farah (wnd.com)
Way back around Thanksgiving I challenged Pope Francis’ assertion that “evolution in nature is not inconsistent with the notion of creation, because evolution requires the creation of beings that evolve.”
I was intrigued to find out that column, titled “The pope’s fallible on evolution,” is still generating controversy months later.
It seems the entire Jan. 22 edition of a Catholic publication called First Teachers, edited by the esteemed James K. Fitzpatrick, was devoted to a respectful critique of my commentary.
“It was a surprise to me when I came across an angry column by Joseph Farah attacking Pope Francis for his position,” wrote Fitzpatrick. “I expected any attack against the pope to come from secular humanists who refuse to permit even the role for God in the evolutionary process that Francis describes. Farah does not take that stance. Instead, he attacks the pope for discounting ‘the biblical account of the Creation,’ of telling ‘his story’ of creation, ‘not HIS story.’”