10.04.2013 Views

101 Myths of the Bible: how ancient scribes - Conscious Evolution TV

101 Myths of the Bible: how ancient scribes - Conscious Evolution TV

101 Myths of the Bible: how ancient scribes - Conscious Evolution TV

SHOW MORE
SHOW LESS

You also want an ePaper? Increase the reach of your titles

YUMPU automatically turns print PDFs into web optimized ePapers that Google loves.

Conclusion<br />

he preceding look at <strong>101</strong> myths <strong>of</strong> <strong>the</strong> <strong>Bible</strong> s<strong>how</strong>ed us <strong>the</strong> many ways in which<br />

biblical history evolved and <strong>how</strong> it was transformed by later experiences.<br />

We began with an examination <strong>of</strong> <strong>the</strong> biblical Creation myths and saw that <strong>the</strong> J<br />

and P Creation stories both originated with variations <strong>of</strong> <strong>the</strong> Theban Creation myths<br />

<strong>of</strong> Egypt, but each presented <strong>the</strong> story in a different manner, revealing different images<br />

<strong>of</strong> deity. The P deity was alo<strong>of</strong> and had no personal interaction with humanity. The P<br />

Creation was austere, a mechanical recital <strong>of</strong> events unfolding day by day. The J deity<br />

was personable, anthropomorphic, and continuously engaged in human interaction.<br />

The J story proceeded with great literary style, plot detail, and character development,<br />

and it was deeply concerned with moral issues.<br />

In both versions, we saw <strong>the</strong> underlying Egyptian poly<strong>the</strong>ism in disguised form. P<br />

stripped <strong>the</strong> deities <strong>of</strong> persona and reduced <strong>the</strong>m to <strong>the</strong> raw natural phenomena that<br />

<strong>the</strong>y represented. J left <strong>the</strong> persona but eliminated <strong>the</strong> connection to <strong>the</strong> natural phenomena,<br />

transformed <strong>the</strong> deities into human beings where P only discussed process. J’s<br />

account included <strong>the</strong> stories <strong>of</strong> Adam and Eve, <strong>the</strong> Garden <strong>of</strong> Eden, and Cain and<br />

Abel—stories that have touched humanity for close to three thousand years.<br />

P’s minimalism, <strong>how</strong>ever, made it difficult to change <strong>the</strong> storyline. Never<strong>the</strong>less,<br />

editing errors distorted <strong>the</strong> original text, giving us seven days <strong>of</strong> Creation instead <strong>of</strong><br />

eight and erroneously placing part <strong>of</strong> <strong>the</strong> second day at <strong>the</strong> beginning <strong>of</strong> <strong>the</strong> third. J, on<br />

<strong>the</strong> o<strong>the</strong>r hand, originated with a substantial Egyptian strata about <strong>the</strong> children <strong>of</strong> <strong>the</strong><br />

heavens and <strong>the</strong> earth but, much later, <strong>the</strong> simple stories from Egypt became confused<br />

and infused with elements <strong>of</strong> similar sounding tales from Mesopotamia. Fortunately,<br />

<strong>the</strong> biblical redactors kept both accounts separate so that each could be easily examined<br />

on its own merits.<br />

Such was not <strong>the</strong> case with <strong>the</strong> flood myth. Here, J and P were intimately intertwined,<br />

attempting to weave a single tapestry out <strong>of</strong> multiple incompatible threads.

Hooray! Your file is uploaded and ready to be published.

Saved successfully!

Ooh no, something went wrong!