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Journal articles on the topic 'Biblical Cosmogony'

Author: Grafiati

Published: 25 July 2024

Last updated: 19 July 2025

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1

Hyers, Conrad. "Common Mistakes in Comparing Biblical and Scientific Maps of Origins." Paleontological Society Papers 5 (October 1999): 197–206. http://dx.doi.org/10.1017/s1089332600000607.

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The history of controversy over evolution and the bible is a history of confusion between biblical and scientific approaches to origins. Taking some cues from John Calvin who, in the 16th century, addressed the emerging controversies over cosmology, the paper examines a variety of differences between biblical and scientific types of literature as they deal with cosmogony. Biblical uses of phenomenal observation, analogical reasoning, numerology, and theological critique are distinguished from the approaches to origins used in modern scientific and historical investigations. Their respective mo

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2

Ilesanmi, Dele Alaba. "Theogenesial Theory and Darwinism: A Biblical Clarification on the Origin of the Universe." Mature Journal of International Institute of Christian Theologians, Scholars, and Professionals 2, no. 4 (2024): 1–24. https://doi.org/10.5281/zenodo.14567822.

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The main aim of this paper is to demystify biblical cosmogony through <em>Theogenesial Theory</em> as against Darwinism and subsequently elucidate the trichotomous nature of man created by God in His image (Imago Dei). The <em>Theogenesial Theory</em> states that everything came into existence by divine fiat, both the physical and non-physical elements. This theory posits that God is the Source and Beginning of all things—living and non-living things. He created all things. In other words, the universe came into existence as a result of divine fiat. God created the universe through His c

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3

Villani, Barbara. "Creation of the Universe and Creation of Man in Cyril of Alexandria’s Early Works on the Pentateuch." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 26, no. 1 (2022): 145–67. http://dx.doi.org/10.1515/zac-2022-0018.

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Abstract After some preliminary remarks on Cyril’s two works on the Pentateuch, De adoratione and Glaphyra, as well as the σκοπός of the biblical text, this contribution deals with Cyril’s reading of the biblical account of the creation of the universe and creation of man. In contrast to other interpreters, e. g., the Cappadocian fathers, the Alexandrian patriarch does not show interest in a detailed explanation of cosmogony based on natural philosophy. He rather emphasizes the limits of the human mind in understanding the details of the act of God’s creation of the world. According to Cyril’s

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4

Cammarata, Roberto. "La comunitÀ, dai miti al diritto. Un confronto tra Gemeinschaft e Comunidad." SOCIETÀ DEGLI INDIVIDUI (LA), no. 47 (October 2013): 105–20. http://dx.doi.org/10.3280/las2013-047009.

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The article shows a comparison between two ideas or ‘models' of community, Tönnies Gemeinschaft, reworked by Schmitt, and the Latin American indigenous peoples' Comunidad. A comparison that starts from the respective origin myths (the biblical Genesis on one hand, and the Maya cosmogony narrated in the Popol Vuh on the other) and arrives at the reflections on the subject of rights and freedoms that these narratives still produce today, in contemporary intercultural societies. The study focuses in particular on how the element of identity and belonging to a community can be used to motivate pol

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Ф.М., ТАКАЗОВ,. "HUMAN CREATION IN OSSETIAN MYTHOLOGY: TYPOLOGICAL ASPECT." Kavkaz-forum, no. 12(19) (December 14, 2022): 45–54. http://dx.doi.org/10.46698/vnc.2022.19.12.002.

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Наиболее фундаментальным и типичным видом мифотворчества осетин являются космогонические мифы. Космогонические мифы повествуют о происхождении космоса в целом и его частей, связанных в единой системе. Основным начальным сюжетом творения мира в осетинской космогонии является происхождение космоса из хаоса. Часть космогонии составляют антропогонические мифы, в том числе о сотворении человека, первой человеческой пары или первых людей. Осетинская мифология, восходящая к индоиранскому наследию, испытала влияние христианства, ислама и кавказской культурной общности. Актуальность исследования мотива

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Nadeina, Daria A. "GOD, CREATION AND NOTHING: THE TYPOLOGY AND PROBLEMS OF THE MAIN CONCEPTS OF THE ORIGIN OF THE WORLD IN THE HISTORY OF EUROPEAN PHILOSOPHY." Научное мнение, no. 1-2 (February 16, 2024): 57–67. http://dx.doi.org/10.25807/22224378_2024_1-2_57.

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. This article shows the meaning of the concept of “nothing” in the history of European philosophical cosmogony. The author considers positive natural-philosophical emanationism in early antiquity, the category of “nothing” in the context of emanationism and demiurgism in the Platonic tradition, the Gnostic concept of creation and its correlates in church heterodoxy, as well as the idea of creation from nothing in biblical Christian creationism. The ratio of Gnostic, Platonic and Church cosmology is shown in the context of the interpretation of the category of nothing in these currents. The ar

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Thrope, Samuel. "Zoroastrian Exegetical Parables in the Škand Gumānīg Wizār." IRAN and the CAUCASUS 17, no. 3 (2013): 253–74. http://dx.doi.org/10.1163/1573384x-20130303.

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The parable has received little attention as a form in Zoroastrian Pahlavi literature. Taking a first step to correct this deficit, this article examines an extended parable that appears in the Škand Gumānīg Wizār, the ninth century theological and political treatise. The parable likens Ohramzd’s conflict with Ahriman and his creation of the world to a gardener’s attempt to keep hungry vermin from his garden by means of a trap. Borrowing tools developed in the study of rabbinic exegetical parables and poetics, the article argues that the garden parable not only aims to make a theological point

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8

Aaron, David H. "Shedding Light on God's Body in Rabbinic Midrashim: Reflections on the Theory of a Luminous Adam." Harvard Theological Review 90, no. 3 (1997): 299–314. http://dx.doi.org/10.1017/s0017816000006362.

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Paul Veyne wrote a book entitled,Did the Greeks Believe their Myths?Regarding rabbinic Judaism, one might similarly ask: Did the rabbis believe their imagery? Rabbinic literature is so replete with fanciful images of God and humans and anecdotes of epiphanies involving both, that one naturally wonders whether the midrashic authors believed that their imagery reflected some actual moment in the world's history. Some scholars have chosen to view the literature as containing parables and images that were composed as mere metaphors, sometimes used for political purposes, and other times to spawn f

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9

DeConick, April D. "The Countercultural Gnostic: Turning the World Upside Down and Inside Out." Gnosis 1, no. 1-2 (2016): 7–35. http://dx.doi.org/10.1163/2451859x-12340003.

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Because the gnostic heresy is a social construction imposed by the early Catholics on religious people they identified as transgressors of Christianity, scholars are entertaining the idea that ancient gnostics were actually alternative Christians. While gnostics may have been made into heretics by the early Catholics, this does not erase the fact that gnostics were operating in the margins of the conventional religions with a countercultural perspective that upset and overturned everything from traditional theology, cosmogony, cosmology, anthropology, hermeneutics, scripture, religious practic

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10

Volpone, Annalisa. "“From Out the Portals of My Brain”: William Blake’s Partus Mentis and Imaginative Regeneration." Humanities 13, no. 4 (2024): 99. http://dx.doi.org/10.3390/h13040099.

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Partus mentis (the parturition of the mind) brings together the following two significant aspects of Romantic culture and ideology: the exploration into human generation, and the process of how imagination forms an idea and makes the mind creatively productive. This article suggests that analyzing William Blake’s portrayal of imagination through the partus mentis trope can enhance our comprehension of how he illustrates and employs this faculty in his works. In Blake’s partus mentis, the analogy between the brain and the womb is pivotal. The brain is seen as a host for ideas that are conceived

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11

Andreev, A. V., and A. B. Gasymov. "Old Testament Prophets and Shamans: Comparison of the Phenomena (Anthropological Approach)." Concept: philosophy, religion, culture 8, no. 3 (2024): 20–36. http://dx.doi.org/10.24833/2541-8831-2024-3-31-20-36.

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The article provides a comparative analysis of the phenomena of Old Testament prophets and shamans against five key aspects: their social status, calling, intermediation, fortune-telling and magic, rituals and cosmogony, and gender. Numerous previous attempts to compare Old Testament prophets, shamans and sorcerers were based on the superficial likeness between these phenomena and often were mere descriptions. The key challenge for such a comparison is the choice of sources: Biblical texts were written in prescientific times, and information about shamans was recorded by ethnographers and anth

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Otten, Willemien. "Christianity’s Content: (Neo)Platonism in the Middle Ages, Its Theoretical and Theological Appeal." NUMEN 63, no. 2-3 (2016): 245–70. http://dx.doi.org/10.1163/15685276-12341422.

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The development of medieval Christian thought reveals from its inception in foundational authors like Augustine and Boethius an inherent engagement with Neoplatonism. To their influence that of Pseudo-Dionysius was soon added, as the first speculative medieval author, the Carolingian thinker Johannes Scottus Eriugena (810–877ce), used all three seminal authors in his magisterial demonstration of the workings of procession and return. Rather than a stable ongoing trajectory, however, the development of medieval Christian (Neo)Platonism saw moments of flourishing alternate with moments of philos

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Paciorek, Piotr M. "Czas kresu czasów w literaturze apokaliptycznej." Vox Patrum 62 (September 4, 2014): 383–425. http://dx.doi.org/10.31743/vp.3592.

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In this article titled “The Time of the End of Times in the Apocalyptical Literature” the author presents the study about the biblical vision of the final time which concern two domains christological and ecclesiological. This patristic study pertains to several subjects set forth in section and sub-section titles, such as: Christ as the Eternal Day of God, the Parousia as the Second Coming of Christ, the Day of Judgement, the Great Tribulation or Persecution (Mt 24: 21; Mk 13: 19; por. Dan 12: 1), “the great distress” (Rev 7: 14), the time of Pagans persisting for forty two months, the fall o

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14

Лисенко, Наталія, та Надія Тендітна. "СЛОВА-СИМВОЛИ У ТВОРАХ ГРИГОРІЯ СКОВОРОДИ ЯК ОЗНАКА ХУДОЖНЬОГО МИСЛЕННЯ". Pomiędzy. Polonistyczno-Ukrainoznawcze Studia Naukowe 4, № 1 (2022): 15–22. http://dx.doi.org/10.15804/ppusn.2022.01.01.

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The article analyzes the words-symbols in the artistic and philosophical world of Gryhoriy Skovoroda. Based on the classification of D. Chizhevsky, in the symbolism of the Ukrainian Baroque poet considered concepts-symbols by the following meanings: biblical words-symbols, archetypal symbols, cosmogonic words-symbols, symbols-names of creatures, natural phenomena, to denote the peculiarities of the environment. The poet-philosopher in his works uses such biblical words-symbols as God, Christ, the Bible, the heart, the angel, the prophet, the cross. In the works of G. Skovoroda there are archet

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15

Олег, Мумриков,. "Biblical Hexameron as the Gospel." Библейские схолии, no. 1(2) (June 15, 2022): 15–21. http://dx.doi.org/10.31802/bsch.2022.2.1.001.

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Библейский Шестоднев в настоящее время часто воспринимается исключительно как космогонический текст, что неизбежно порождает попытки его интерпретаций лишь в контексте современной естественнонаучной картины мира (что само по себе неверно, поскольку научные картины мира находятся в постоянном динамичном развитии). Поэтому для библейской апологетики представляется перспективным, не отрицая историчности повествования первой главы Книги Бытия, рассматривать её в первую очередь как особый гимн-благовестие в контексте всего корпуса книг Священного Писания Ветхого и Нового Заветов. Автор попытался по

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16

Koltun-Fromm, Naomi. "Imagining the Temple in Rabbinic Stone: The Evolution of the ʾEven Shetiyah". AJS Review 43, № 2 (2019): 355–77. http://dx.doi.org/10.1017/s0364009419000539.

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The mythical ʾeven shetiyah, often translated as the “foundation stone,” marks the physical place where the Jerusalem temples once stood in the rabbinic imagination. In its earliest incarnation it identified the place where the ark of the covenant resided in Solomon's Temple. Over the centuries it absorbed cosmogonic and eventually eschatological meaning. In later post-talmudic rabbinic literature, it adopted another mythic trope—the seal on the tehom. I argue that these two separate narrative strands of a seal on the tehomunder the Temple and ʾeven shetiyahin the Temple became intertwined, bu

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17

Stoyanov, Yuri. "Medieval Christian Dualist Perceptions and Conceptions of Biblical Paradise." Studia Ceranea 3 (December 30, 2013): 149–66. http://dx.doi.org/10.18778/2084-140x.03.11.

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The article intends to draw attention to some of the most significant and telling appropriations of traditional themes of Biblical paradise in medieval Christian dualism (namely, Paulicianism, Bogomilism and related groups in Eastern Christendom and Catharism in Western Christendom) and initiate discussion on the important but presently not always explicable problem of their theological and literary provenance. The significance of this problematic is highlighted by the increasing amount of direct and indirect evidence of the role played by a number of early Jewish and Christian pseudepigraphic

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18

Čížek, Jan. "The “Christian Natural Philosophy” of Otto Casmann (1562–1607): A Case Study of Early Modern Mosaic Physics." Folia Philosophica 49 (June 29, 2023): 1–17. http://dx.doi.org/10.31261/fp.15474.

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This article aims to present a detailed analysis of the “Christian natural philosophy” elaborated by the German humanist philosopher and theologian Otto Casmann (1562–1607) in his various works. To this end, Casmann’s general idea of philosophia Christiana is discussed and critically evaluated. Regarding natural philosophy, or physics, attention is paid mainly to topics such as cosmogony and cosmology, which Casmann promised to have developed biblically and independently of the pagan (namely Aristotelian) tradition. However, when Casmann’s natural philosophy is analyzed in detail, his resolute

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19

Putney, Richard H., and José Oroz. "La cosmogonía agustiniana en la Biblia de san Huberto." Augustinus 36, no. 140 (1991): 213–19. http://dx.doi.org/10.5840/augustinus199136140/14223.

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20

Anđelković, Jovana. "TOPOS UPOSTOJANjA OD PLATONA, PREKO BIBLIOCENTRIČNE PREDSTAVE, DO NjEGOŠA." Lipar XXIII, no. 79 (2022): 63–83. http://dx.doi.org/10.46793/lipar79.063a.

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The focus of this research is finding and analytical, semiotic-symbolic, theopoetic, and comparative analysis of cosmological and cosmogonic ideas of the origin of the world and human. The field of that analysis includes the ancient cos- mological protology presented in Plato’s Dialogues, the bibliocentric understanding of Genesis in the Six Days of St. Basil the Great and the romantic articulation of the meaning of existence. The romantic pessimistic conception of life, presented through the causes found in the universal principles of creation, is shown primar- ily in Njegoš’s song Luča mikro

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21

Badalanova Geller, Florentina. "Cosmogonies and mythopoesis in the Balkans and beyond." Slavia Meridionalis 14 (November 27, 2014): 87–147. http://dx.doi.org/10.11649/sm.2014.005.

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Cosmogonies and mythopoesis in the Balkans and beyondCompared and contrasted in this article are three different types of accounts dealing with the cosmogonic and eschatological themes employed in Slavonic and Balkan oral tradition, para-Biblical literature and modern poetry. The focus of analysis is the cluster of motifs attested in the creation narrative of the apocryphal Legend of the Sea of Tiberias. Two versions are examined: the South-Slavonic one discovered in 1845 by V. Grigorovich in the Monastery of Slepche, and the 18th century Russian account from MS № 21.11.3 (fols. 3a–5b) from th

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22

Lemler, David. "Science et exégèse. Les interprétations antiques et médiévales du récit biblique de la création des éléments (Genèse 1, 1–8) edited by Béatrice Bakhouche." Aestimatio: Sources and Studies in the History of Science 1 (April 30, 2021). http://dx.doi.org/10.33137/aestimatio.v1i1.37667.

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Biblical exegetes from Antiquity and the Middle Ages continuously confronted the cosmogonic narrative offered in Genesis with the scientific cosmological theories of their times. Besides addressing theological questions raised by the text, most exegetes of the past were occupied with harmonizing the biblical cosmogony with current scientific knowledge or dealing with their manifest discrepancies. Reviewed by: David Lemler, Published Online (2021-04-30)Copyright © 2021 by David Lemler Article PDF Link: https://jps.library.utoronto.ca/index.php/aestimatio/article/view/37667/28671 Corresponding A

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23

Scott, Michael W. "Cosmogony Today: Counter-Cosmogony, Perspectivism, and the Return of Anti-biblical Polemic." Religion and Society 6, no. 1 (2015). http://dx.doi.org/10.3167/arrs.2015.060104.

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24

Ayali-Darshan, Noga. "The Polemical Cosmogony in the Doxologies of Amos (4:13; 5:8; 9:5–6)." Vetus Testamentum, April 8, 2024, 1–22. http://dx.doi.org/10.1163/15685330-bja10164.

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Abstract The paper explores the doxologies in the book of Amos, arguing that they articulate a polemical viewpoint distinct from prevailing biblical and ancient Near Eastern notions about the formation of the sea, mountains, wind, and God’s abode. Central to the comprehension of this cosmogony is the recurring phrase in Amos 5:8d and 6:9c, “(He) who summons the waters of the sea and pours them on the surface of the earth.” While previous scholars have understood this phrase as referring to the primeval Flood, a tsunami event, or Levantine torrential rain, the present paper suggests a cosmogoni

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25

Conner, Tom. "The Problem with Biblical Motifs in Knut Hamsun’s Growth of the Soil." Nordlit, no. 40 (December 11, 2018). http://dx.doi.org/10.7557/13.4411.

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Religion does not play a major role in Norwegian Nobel laureate Knut Hamsun’s work. The one brilliant exception to this detached and seemingly cavalier attitude toward religion or, should I say, Christianity, is Hamsun’s masterpiece, Growth of the Soil (1917), which won him the Nobel Prize in literature in 1920. In this mythic novel, Hamsun draws upon a plethora of biblical motifs to create a heroic cosmogony that proposes an alternative to the rapid social and economic transformation under way in Norway in the second half of the nineteenth century and a vision of Norway founded on the cultiva

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26

Faulkner, Danny. "How Should Recent Creationists Respond to Dark Matter and Dark Energy?" Proceedings of the International Conference on Creationism, 2023, 1–10. https://doi.org/10.15385/jpicc.2023.9.1.2.

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For too long, recent creationists have dismissed the existence of dark matter and dark energy as rescuing devices for the big bang model. A proper survey of the history of both dark matter and dark energy reveals that this assessment of dark matter and dark energy is false. There are three robust lines of evidence for dark matter, two of which were known long before the big bang model became widely accepted. If the big bang model were to fall out of favor, the reality of dark matter would remain. Thus, the existence of dark matter has nothing to do with the big bang model. Dark matter easily c

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27

Bailarín Carupia, Jhon Jairo, and Jazdiel Miguel Guarín Rodríguez. "Paráfrasis de la historia de Jesús en Emberá Katío." Estudios Religiosos y Teológicos 1, no. 1 (2023). http://dx.doi.org/10.35997/teorel.v1i1.691.

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En esta investigación, se analiza la cosmogonía Embera-Katío y la importancia de traducir la Biblia a su lengua vernácula. Para ello, se analiza su ubicación geográfica, su desarrollo en los últimos cincuenta años y la trasmisión oral de la historia en Colombia. Por otra parte, se menciona el relato cosmogónico lo cual permite entender algunas prácticas espirituales que realizan habitualmente. Finalmente, se analiza la influencia que ha tenido la Biblia desafiando el pensamiento de eruditos en torno a quitar las costumbres y creencias de los Embera-Katío.

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28

Brian, Alt. "Sethian Gnostic." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12572402.

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Sethian gnostics – also referred to by scholars as "classic gnostics" or simply "the gnostics" – represent a sect within early Christianity that existed from the second through the fourth century CE. Most of what we know about this group derives from the discovery of the Nag Hammadi collection of Coptic manuscripts, which dates to around 350 CE, but this information is supplemented by various heresiological writings by early proto-orthodox theologians, most significantly Irenaeus, who wrote around 180 CE. The name Sethian is applied to the sect by modern scholars because of its self-identifica

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