Chapter Two. Mesopotamian Creation Stories

2007 ◽  
pp. 15-59 ◽  
Keyword(s):  
2020 ◽  
Vol 21-22 (1) ◽  
pp. 411-421
Author(s):  
Fritz Graf

AbstractMy paper develops from the observation that the cosmogonies in Ovid’s Metamorphoses and the Hermetic Poimandres are related to each other. After an analysis of Ovid’s text as an example of a diakrisis cosmogony in which the world is created by the sorting out of its originally confused elements, I give a short overview of the history of this type of cosmogony before Ovid. I then analyze the respective cosmogony in the Poimandres as another example of the same typology. A look at the use of diakrisis cosmogonies in late antiquity, including in the first ‘Moral Poem’ of Gregory of Nazianzus, closes the paper and demonstrates the attraction of this cosmogonical model in the Imperial epoch.


Author(s):  
Zoe Beenstock

As a sociable being that is barred from society, Frankenstein’s monster presents a sustained engagement with social contract theory’s major dilemma of whether individualism can produce sociability. The male creature’s isolation and inner disunity suggest that contract theory displaces men and is unable to concatenate even those members that should be eligible for full citizenship. Shelley focuses on the gender inequality of contract theory through her different creation stories of the creatures’ bodies. In Victor’s decision not to complete the female creature she rejects Wollstonecraft’s revisionist approach to Rousseau, and demonstrates that social contract theory cannot be rewritten to include women. Women are not defined as political subjects but do have independent wills. Therefore, they are potentially resistant to contract and a threat to political control. Contending with Wollstonecraft and Rousseau, and also Coleridge and Godwin, Shelley suggests that intertextual relations produce unpredictable results. The creatures are test cases for the social contract’s respective failures in terms of social cohesion and gender.


Author(s):  
Holly Walters

Shaligram origin stories are as variable as the stones themselves. Whether formed by the vajra-kita (thunderbolt worm) whose stone-carving capabilities continue to link religious creation stories with ammonite paleontology or by any number of curses levied at Vishnu for betraying the chastity of the goddess Tulsi, the mountain and river birth of a Shaligram is always preceded by a complex narrative of time, place, and personhood. The core conceptualization of bodies as landscapes, however, remains constant. The birth-death-rebirth processes of the landscape then becomes metonymic for the karmic birth-death-rebirth cycle shared by humans, their deities, and their Shaligrams.


Author(s):  
Jacqueline Millner ◽  
Catriona Moore
Keyword(s):  

Making Money ◽  
2014 ◽  
pp. 23-69
Author(s):  
Christine Desan
Keyword(s):  

Author(s):  
Joel Suh-Tae Yun

The Fourfold Gospel of regeneration, sanctification, divine healing, and the Second Coming was introduced to Korea in the early 20th century and played a crucial role in developing the Korea Holiness Churches. It seems, however, that the previous understanding of the Fourfold Gospel has some limitations in helping Christians to participate in missio Dei. Because missiological hermeneutics of the Fourfold Gospel has focused mainly on the theology of redemption, it has frequently led to a narrow understanding of missio Dei. Through the reading of the two creation stories in Genesis, we can recognize that God’s creative works already have redemptive meanings and that His redemptive works already have creative/creational meanings. In this sense, it is also possible to see the Fourfold Gospel from a creation theological perspective. This understanding may positively motivate Christians to participate in missio Dei to restore and complete God’s creation as his vicegerents and stewards.


Science ◽  
1999 ◽  
Vol 284 (5419) ◽  
pp. 1450-1450 ◽  
Author(s):  
J. Glanz

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