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Bibliografias temáticas / Biblical Cosmogony

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Literatura científica selecionada sobre o tema "Biblical Cosmogony"

Autor: Grafiati

Publicado: 25 de julho de 2024

Última modificação: 31 de julho de 2025

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Artigos de revistas sobre o assunto "Biblical Cosmogony"

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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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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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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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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Seleznyov, Mikhail G., Anna A. Luppova, and Leonid V. Shulyakov. "Structure of Creation Narrative in Genesis Chapter 1." Vestnik RFFI. Gumanitarnye i obŝestvennye nauki 121, no. 2 (2025): 134–43. https://doi.org/10.22204/2587-8956-2025-121-02-134-143.

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The article provides a historical and philological commentary and analysis of the story describing God's creation of the world (Genesis 1:1–2:3). The story of Creation, or hexaemeron, sets the perspective for the entire narrative of the Genesis, from the prehistory of mankind to the cycle of the patriarchs. This story is distinguished by its precise composition and elevated style. The text, which is usually associated with the so-called priestly source, serves to express the most important theological ideas and can be called a liturgical hymn to the one God, His creative design and care for th

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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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Teses / dissertações sobre o assunto "Biblical Cosmogony"

1

Meyers, Stephen C. "A Biblical cosmogony." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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2

Rice, Martin James. "Ethical Encounter Theology: An Inter-Disciplinary Consonance." Thesis, Griffith University, 2011. http://hdl.handle.net/10072/367007.

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Ethical Encounter Theology (E.E.T.) is developed as a scientifically coherent, perfect being theist worldview, supported by holistic biblical readings and a strong theodicy. Ethically-structured cosmogony bridges the revelational/empirical gap that separates traditional perfect being theism from Theology/Science research. The dissertation explores an ethical worldview where biblical faith in a perfect God is consonant with contemporary science. Processes of ethical encounter, binary ethical apocalypsis and ethical dialysis characterize a worldview in which science and traditional theology can

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3

Gwala, Mzonzima. "The reception of Genesis 1-3 in Nguni culture." Thesis, Stellenbosch : University of Stellenbosch, 2011. http://hdl.handle.net/10019.1/16056.

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Thesis (DLitt)--University of Stellenbosch, 2004.<br>ENGLISH ABSTRACT: This dissertation looks at the reception of Gen. 1-3, one of the most controversial parts in the Hebrew Bible. How was it interpreted by the Nguni speaking communities (e.g. Xhosa, Zulu, siSwazi and siNdebele) taking into consideration their background, culture and religious belief system? The reception approach is followed in the research because of its emphasis on the role of the reader in understanding texts. Sources that are utilized are Nguni Bible translations, selected preached sermons (which the researcher att

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4

Roche, Lucile. "L'ombre de Dieu : représenter la Création du monde en France (1610-1789)." Thesis, Paris 1, 2018. http://www.theses.fr/2018PA01H039.

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«Au commencement, Dieu créa le Ciel et la Terre». À l’ouverture du récit de la Genèse, le plus célèbre des incipit condense ce qui a constitué durant des siècles à la fois l’imagerie et le modèle théorique de la Création du monde en Occident. Or, dès le XVIIe siècle, la conception de la Création s’enrichit de considérations savantes qui bousculent l’univoque de la version biblique. Le récit canonique est alors instruit par les notions profanes d’évolution ou de loi mécanique qui bouleversent l’image biblique d’un Dieu-Créateur du monde en six jours dont la tradition avait longtemps fixé le can

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Livros sobre o assunto "Biblical Cosmogony"

1

Greidanus, Sidney. From Chaos to Cosmos: Creation to New Creation. Crossway, 2018.

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2

Belgium) From Chaos to Order : The Creation of the World (2015 Louvain. Light on creation: Ancient commentators in dialogue and debate on the origin of the world. Mohr Siebeck, 2017.

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3

Lioy, Dan. Evolutionary creation in biblical and theological perspective. Peter Lang, 2011.

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4

Malone, Bruce A. Search for the truth: Changing the world with the evidence for creation. Search for the Truth Publications, 2003.

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5

Haarsma, Deborah B. Origins: A reformed look at creation, design, and evolution. Faith Alive Christian Resources, 2007.

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6

Parker, Andrew. The Genesis enigma: Why the Bible is scientifically accurate. Dutton, 2009.

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7

Ross, Hugh. Why the Universe Is the Way It Is (Reasons to Believe). Baker Publishing Group, 2010.

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8

Ross, Hugh. Why the Universe Is the Way It Is. Baker Books, 2009.

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9

Why the Universe Is the Way It Is. Baker Books, 2008.

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10

Sirius--Svet: AL-I-IS. Skopus, 2003.

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Capítulos de livros sobre o assunto "Biblical Cosmogony"

1

Gregory, Tullio. "Cosmogonia biblica e cosmologie cristiane." In Textes et Etudes du Moyen Âge. Brepols Publishers, 2008. http://dx.doi.org/10.1484/m.tema-eb.4.00722.

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2

Rupke, Nicolaas. "Down to Earth." In Science Without God? Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198834588.003.0011.

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The rise of naturalism in the earth sciences is discussed in terms of the disappearance from the geological literature of references to the Bible and God. From Immanuel Kant’s ground-breaking nebular hypothesis of 1755, such references were to be found with decreasing frequency in the leading treatises that dealt with the origin and historical development of Earth. Biblical cosmogony and God-talk were not included in the new earth and planetary sciences but relegated to the sphere of metaphysics. Especially Alexander von Humboldt, by the middle of the nineteenth century, proved trend-setting,

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3

Fraiture, Pierre-Philippe. "‘Customs’." In Past Imperfect. Liverpool University Press, 2021. http://dx.doi.org/10.3828/liverpool/9781800348400.003.0006.

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This chapter examines the significance of Afrique ambiguë and ascertains how this autobiographical narrative resonates with Balandier’s other scientific outputs (e.g. Sociologie actuelle de l’Afrique noire). This book provides a wealth of information to understand how the decolonization of sub-Saharan Africa unfolded in the 1950s. The many ambiguities recorded by Balandier are played out on the cultural, political, and religious planes. However, it is also a book testifying to Balandier’s efforts to account for the chronological complexity of decolonization, a historical process in which tradi

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Pryor, Adam. "The imago Dei as a Refractive Symbol." In Living with Tiny Aliens. Fordham University Press, 2020. http://dx.doi.org/10.5422/fordham/9780823288311.003.0005.

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This chapter focuses on two key themes constructive accounts of the imago Dei must address: the continuing relevance of the image/likeness distinction beyond its original exegetical framing and how what we mean by ‘image’ might be better theologically rendered as ‘symbol.’ Situating the doctrine in the wider biblical cosmogony from which it arises, while focusing on three historical theologians—Irenaeus, Augustine, and Schleiermacher—the chapter builds a case for what constitute inescapable elements of this symbol. Building on this historical recapitulation, it is argued that to be the image o

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