By Itzhak Benyamini
In this e-book Itzhak Benyamini provides another studying of Genesis, a detailed textual research from the tale of construction to the binding of Isaac. This analyzing deals the potential of a gentle relation to God, no longer one characterised by way of worry and awe. the quantity provides Don-Abraham-Quixote no longer 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 out 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 rather that). during this approach, the remark on Genesis turns into a platform for a brand new kind of serious theology. via this unconventional rereading of the prevalent 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 an alternate, daily ethic. The ethic that Benyamini uncovers is characterised by way of relatives 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 standard hardships of lifestyles.
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Extra info for A Critical Theology of Genesis: The Non-Absolute God
When you work the soil, it shall no longer yield to you its strength; you shall be a nomad and wanderer on the earth” (4:10–12). This results from the abomination of sending human blood back to the earth. ” (4:6) He even strives to teach him how to control his desire, whereas he himself, God, finds it difficult to control the desire of his envy of the earth. There is something puzzling about the following words: “And YHWH said to Cain, Why are you angry, and why did your face fall? For if you do well, you will be accepted, and if you do not do well, sin crouches at the door; its desire is for you, but you must master it.
However, since he is the creator, God also includes the Other, which is separate from him, like a womb and the fetus inside it. The intervention in the world by this God has the tension that makes something Other—humanity, the world, nature—but it also detracts from God himself as containing the separate Other. God hallowed the seventh day in the sense of separating it from the others. Thus, this separation is also a type of sanctification. Thereby God performs the first religious act of separation and distinction between the sacred and the profane.
Thus, he is the creature farthest from the earth, as it were, though he actually emerged from its dust. He has a consciousness that will force him to distance himself from it. Otherwise, he will receive the paternal punishment of YHWH. Thorns and thistles it shall grow for you; and you shall eat the plants of the field. In the sweat of your face you shall eat bread until you return to the ground, for out of it you were taken; because you are dust, and to dust you shall return. The man called his woman’s name Eve, because she was the mother of all living.
A Critical Theology of Genesis: The Non-Absolute God by Itzhak Benyamini