Andreas Schüle, Die Urgeschichte (Genesis 1–11), 2. erweiterte und aktualisierte Auflage (Zürcher Bibelkommentare AT 1/1; Zürich: Theologische Verlag Zürich 2020)

Review of the book: Andreas Schüle, Die Urgeschichte (Genesis 1-11). 2. erweiterte und aktualisierte Auflage (Züricher Bibelkommentare 1.1; Zürich: Theologische Verlag Zürich 2020). S. 176. 35 EUR. ISBN 978-3-290-17527-6

implementasi peranan wanita dalam konteks gereja di toraja pada masa kini

Seeing from the creation story, it can be said that gender equality has been determined according to God's own standards "Genesis 1:26 God said: "Let us make humans..." This passage refers to the understanding that men and women have the same equality, even though they have fallen. into sin but humans are required to be in their place and role even though in today's practice there are still gender differences that occur. This paper focuses on the implementation of the role of women in the church and the role of women in the Bible by referring to the two women in the OT and NT.

Nourishment in Paradise and After Resurrection: Double Creation According to Gregory of Nyssa

Gregory of Nyssa (cca 335–cca 395), one of the three Cappadocian Fathers, introduces the creation of human beings on the basis of Genesis 1:26–27 and interprets these two biblical verses as a ‘double creation’—the first of which is ‘in the image of God’ (Genesis 1:26) and secondly as male or female (Genesis 1:27). His concept of ‘double creation’ is obviously inspired by Philo of Alexandria, a first-century Jewish philosopher, but Gregory points out the condition of human beings before and after committing the sin, in contrast to Philo’s conception. While Philo distinguishes between the first and the second creation of the entirety of nature, Gregory only relates the double creation to humans. Thus plants as nourishment for humans, according to Genesis, must be matched with the second creation of humans. In the resurrection, when the ‘first creation’ of human nature will be reached, human beings with their restored bodies will only feed on immaterial, spiritual food—the Word of God.

Biophilia, Biodiversity, and the Bible

For all its anthropocentric focus on human agency in history and creation, the Hebrew Bible’s valuing of nonhuman life and its diversity cannot be gainsaid among certain traditions. Such is the case in three major creation texts: Genesis 1, Psalm 104, and Job 38–41. Each in its own way, these biblical accounts affirm the intrinsic worth of biodiversity, the expansiveness of life, and a God who values the flourishing of all creation.

Rediscovering the community of creation

The biblical scholar Richard Bauckham’s 2010 book Bible and Ecology provides a useful jumping-off point for his conversation with liturgist and writer Pat Bennett on humanity’s relationship to the rest of creation in the context of the current ecological crisis. Their discussion reflects on Bauckham’s view that a correct biblical understanding of this relationship requires us to read beyond Genesis 1:26–28’s mandate of human dominion over other living creatures. They explore how, rather than a relationship of dominance (which has been used by some to justify exploitation of the earth’s resources), the full picture the Bible presents is one where humans are part of a community of creation alongside other creatures.

Genesis 1–3 and the Formation of Subjectivity in the Hodayot and the Two Spirits Teaching

Although the lived experience of subjectivity for persons in antiquity cannot be known directly, one can study certain texts as tools for the formation of subjects. Among the Dead Sea Scrolls two compositions are particularly instructive, the Hodayot found in 1QHa 2–9, 18–28 (the Hodayot of the Maskil, also known as Hodayot of the Community) and the Two Spirits Teaching (1QS 3:13–4:26). Each develops an understanding of subjectivity based on subtle interpretations of creation traditions, developed through sophisticated intertextual readings. The Hodayot privilege Gen 2–3; the Two Spirits Teaching emphasizes Gen 1. Although mutually contradictory on the surface, the two accounts actually develop subjectivities that share many similarities. By analyzing these converging patterns one may get some sense of the lived subjectivity that was created by the various texts and practices of the Yahad community.

Peculiarities of feminizing surgical correction in children with disorders of sexual development

Purpose – to analyze own results of surgical treatment of serious forms of disorders of sexual development (DSD) in children after feminizing surgeries. To define practical protocol guides on the choice of the type of surgical correction. Materials and methods. Over the past 5 years surgeons of Lviv regional paediatric clinical hospital «OHMATDYT» have examined 12 children with DSD, signs of hermaphroditism (intersex). After complex examination the following states were diagnosed: androgenital syndrome in 5 girls (referred for further treatment to Kyiv paediatric medical centres); true hermaphroditism – 1 child; mixed gonadal dysgenesis (MCG) – 3 children; female pseudohermaphroditism (without determining genesis) – 1 child; partial testicular feminization syndrome, Morris syndrome (male pseudohermaphroditism) – 2 children. In connection with marked masculinization of external genitalia two children with MCG and the girl with pseudohermaphroditism underwent feminizing surgery, namely genital zone reconstruction, mobilization and excision of urogenital sinus walls, excision of genital cavernous bodies (in children with MCG) with clitoroplasty, vulvoplasty with labioplasty and vaginoplasty. Children with Morris syndrome are being prepared to feminizing surgery. Results. Each child had a personal examination plan. Verification of a child’s state lasted from several weeks to 2–3 months. Children who underwent feminizing surgery did not have male structures and had relatively well-developed female structures. More «natural», less traumatizing correction was preformed for each specific case. In all children who underwent surgery vagina opened into urogenital sinus lower than external urethral sphincter, so there was no need to form front vagina wall (back and side walls were formed). Out of all children treated in our hospital gender was legally changed to the opposite. Conclusions. The birth of a child with DSD is a most challenging problem for parents, doctors, psychologists and social workers. Such states require complex examination. Children with severe hypospadias must undergo genetic examination. Statistic data and our own experience show higher frequency of feminizing surgeries in such cases. The most difficult part of such surgeries proves to be the excision of genital cavernous bodies with clitoroplasty and clitoris translocation; the most responsible part in functional sense is vaginoplasty. Surgical treatment is not the final stage of treatment for such patients. Children with DSD require constant further dynamic checkups by gynaecologists, urologists, oncologists, endocrinologists, psychologists with relevant therapy correction. The research was carried out in accordance with the principles of the Helsinki declaration. The study protocol was approved by the Local ethics committee of all participating institution. The informed consent of the patient was obtained for conducting the studies. No conflict of interest was declared by the authors. Key words: disorders of sexual development (DSD), hermaphroditism, feminizing correction.

Eve Was Framed and Other Interpretations from the Exegetical Vanguard

This article traces the interpretation of Genesis 1:26–28 from the approach of contemporary identity studies over the past fifty years (in honour of the fiftieth anniversary of Bible Week). The article commences with a personal anecdote as a means of demonstrating the link between the biblical text and the lived experience of real people in relation to feminist interpretations. The article continues by detailing examples of academic writing from the following contemporary hermeneutical approaches: feminist, Earth-centred/environmental, queer (LGBTQi+), post-colonial, and indigenous.