The Old Testament and Christian Spirituality - International Voices in ...

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Genealogies and Spiritualities in Genesis 103 resurgence of interest in “spirituality” (here meant as “anything vaguely but not specifically religious”) and the media, including the internet, Gen 4:17–22, and also with 4:25–26 + 5:28b–29, offers us interesting points of reference. Faith and culture, an ancient concern, remains “in the air.” The theme of the Gen 4:25–26 + 5:28b–29 genealogy has already been indicated a few times as “new beginnings.” What murder destroyed, the continued blessing of fertility restores; worship starts; Noah’s birth holds promise of lifting the curse of Gen 3:17. This would generally have been contextualised within the broader Yahwist theology of sin and redemption. The deuteronomistic theology, not unrelated in this respect to J’s thinking and, it seems, a more accurate context for these verses, would emphasise a new start, post the 586 B.C.E. exile event. God’s grace has offered new hope in the past, and will do so in future. This is the spirituality of hope, with substantive pastoral, political, and ecclesial application possibilities in our time. In the Gen 5 genealogy, three (related) theological lines have been identified above: God’s continued blessing through each next generation, the maintenance of the image of God in each successive generation, and the distinctiveness of Israel. The post 586 identity of Israel is fed, in this genealogy, by a text that uses the continuity of past generations to give security in the present. Particularly with the open-endedness of the closing verse, the implication for P’s audience is that hope remains: the stability of succeeding generations will continue. Within this re-generation, the likeness of Elohim continues. The unique group of Israel will thus continue. Though this message of hope seems at first to offer possibilities for greater application, this is tempered by the exclusivist tone (similar to the problem one encounters with Ezra-Nehemiah). This is not a universalising spirituality. The theological lines of continued blessing by means of each new generation and the concept of the image of God may offer some possibilities. The
104 The Old Testament and Christian Spirituality former possibility, though, is difficult in cultures (such as Western/ised cultures) where God’s blessing and fertility may not be equated as strongly. Perhaps by placing this genealogy within the broader context of the Toledot-books within P, further possibilities will develop. As to the image of God concept, it remains such a widely used concept, called in support of almost any cause (e.g., political freedom, social and economic justice, the abortion debate, the legalisation of marijuana, etc.), that it can hardly be used within narrower exegetical delineations. Nevertheless, this has brought us to a point where we may acknowledge that the intersection between the diversity of the faith we find reflected in the Old Testament offers us some avenues for intersecting with the diversity of faith we find reflected in the modern world. Spiritualities may in/form spiritualities. Even with genealogies, a genre not very attractive to Western/ised audiences, such possibilities exist.
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International Voices in Biblical St
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International Voices in Biblical St
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Copyright © 2012 by the Society of
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Table of Contents Betwixt Text and
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viii Introduction various coloniali
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The Old Testament in Christian Spir
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Undervaluation of the Old Testament
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Four South African Proposals for a
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A Central Theme to “Scriptural Sp
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11 A Central Theme to “Scriptural
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Page 86 and 87: 7. Conclusion Spirituality of the P
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Exegesis and Spirituality * ABSTRAC
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Exegesis and Spirituality 173 the t
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Exegesis and Spirituality 175 this
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Exegesis and Spirituality 177 If we
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Exegesis and Spirituality 179 and w
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Exegesis and Spirituality 183 empha
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Exegesis and Spirituality 185 Donah
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Exegesis and Spirituality 187 —
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Exegesis and Spirituality 189 Vorst
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The emerging discipline of Biblical
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