RE 111 Old Testament Handouts & Readings PDF

RE 111 OLD TESTAMENT Handouts and Readings Jason T. Junsay College of Education Notre Dame of Dadiangas University  2 RE 111 COURSE OUTLINE: I. Introduction...

RE 111 OLD TESTAMENT Handouts and Readings Jason T. Junsay College of Education Notre Dame of Dadiangas University  2 RE 111 COURSE OUTLINE: I. Introduction A. Vision-Mission and Core Values of the Local Church B. Vision-Mission and Core Values of the school vis-à-vis the life and Charism of St. Marccellin Champagnat. C. NDDU’s Thrust: RE as Core of Curriculum II. General Introduction to the Bible A. Divine Revelation 1. Meaning of Divine Revelation 2. Transmission of Divine Revelation: Sacred Tradition and Sacred Scriptures B. The Bible 1. Historical Development 2. Authorship of the Bible 3. Languages used in the Bible 4. Catholic Canon of the Bible 5. Interpretation of the Bible 6. Division of the Bible: 6.1. Old Testament – Division of Books 6.2. New Testament – Division of Books III. The Old Testament A. The Pentateuch 1. Four Traditions 2. Creation Story 3. The Fall: Sin 4. God’s Call and Promise of Salvation 5. God’s Covenant with Israel 6. Formation of God’s People B. Historical Books 1. Overview 2. Message C. Wisdom Literature 1. Basic Introduction to Hebrew Poetry 2. Overview 3. Message D. Prophetic Books 1. Overview 2. Prophet: - Meaning - Characteristics of True Prophet 3. Message RE111 Integration: Promotion of Integrity of Creation  3 VISION-MISSION Statement of the Diocese of Marbel VISION: We, the Church of Marbel, constantly faced with the concrete realities of the times, envision ourselves as a worshipping, witnessing and serving community of disciples of Jesus Christ. We, as Church, are sensitive and responsive to the transformative movement of the Holy Spirit as a journey in bringing about the Kingdom of God. Nourished by the WORD and Sacraments, this community strives to become the Church of the Poor in dialogue with life and faith of other cultures. We hope for a liberated and integral society which is God-centered (maka-Diyos), democratic (maka-tao), nationalistic (maka-bansa), just (maka-katarungan), respectful of human life (maka-buhay) and the integrity of creation (maka-kalinisan). Faithful to the tradition of our discipleship, we take Mary the Blessed Mother, as our exemplar. MISSION: We are sent to proclaim and witness to the Gospel of Salvation and Liberation in order to transform society in accordance with Kingdom values (Luke 4:18). Conscious of the call, we commit to live an integrated spirituality. We will witness to a life of simplicity and fidelity to our commitment as the way of evangelizing. In the light of this call, we commit ourselves to be in solidarity with the poor by being responsive to their “joys and hopes, their grief and anguish” (GS #1) and their needs. We are resolved to build and strengthen the BEC/GKK as a new way of becoming Church. Compelled by love and faithful to the universal salvific will of the Father, we unceasingly reach out to peoples of other faith and cultures.  4 DIOCESE OF MARBEL: Diocese: from Greek “dioikesis” – refers to the management of a household the diocese is the primary reality of the church… it uses the term “Particular Church” to refer to the diocesan church. Diocese of Marbel Profile: Ordinary of the Diocese: Dinualdo Destajo Gutierrez (1 Oct 1981 Succeeded - 28 Apr 2018 Retired) Cerilo "Allan" Uy Casicas (28 Apr 2018 Appointed - ) Catholic Population: As of 2016, Marbel diocese had 1,525,675 baptized Catholics, representing 79 percent of all 1,931,235 people in the territory. Areas Covered: The diocese had 27 parishes with resident priests and 2 mission stations: Allah Valley Vicariate: 1. Banga ( Our Lady of the Miraculous Medal) 2. Norala Parish (Our Lady of the Immaculate Conception) 3. Sto. Niño (Sto. Niño) 4. Suralllah (Our Lady of Lourdes) 5. T'boli (San Lorenzo Ruiz) Koronadal Valley Vicariate (KVA) 1. Marbel (St. Anthony of Padua/ Christ the King Cathedral) 2. Tantangan (San Jose Manggagawa) 3. Tampakan (Sto. Niño) 4. Tupi (Sta. Teresita) 5. Polomolok (Our Lady of Lourdes)\ 6. Dole Cannery (Jesus, the Good Shepherd) Gamma Vicariate (Glan-Alabel-Malapatan-Malungon) 1. Glan (Sta. Catalina) 2. Malapatan (St. Francis Xavier) 3. Alabel (San Isidro Labrador) 4. Malungon (St. Joseph) 5. Malandag (San Pedro Calungsod) Makimami Vicariate (Maasim-Kiamba-Maitum-Milbuk) 1. Maasim (Holy Cross) 2. Kiamba (St. Anthony of Padua) 3. Maitum (Sto. Niño) 4. Milbuk (Our Lady of Perpetual Help) Mission for Indigenous Peoples 1. Bolul (Blaan Tribe) (Our Lady of the Assumption) 2. Lake Sebu (T'boli Tribe) (Holy Cross) Metro Dadiangas Vicariate (MEDA) 1. Dadiangas (Our Lady of Peace and Good Voyage) 2. St. Michael The Archangel (St. Michael the Archangel) 3. Bula (Sto. Niño) 4. Calumpang (Holy Cross) 5. Lagao (Sts. Peter and Paul) 6. Fatima (Our Lady of Fatima) 7. Mabuhay (St. Francis of Asisis)  5 Catholic Educational Institutions: University and Colleges: 1. Notre Dame of Marbel University 2. Notre Dame of Dadiangas University 3. Notre Dame of General Santos City 4. Sta. Cruz Mission School College Department 5. Notre Dame of Siena College of Polomolok Pre-Primary Schools 9 Primary Schools 21 Secondary Schools 20 ***** VISION, MISSION AND THRUST OF THE DIOCESE OF MARBEL VISION OF THE CHURCH “A worshipping, witnessing and serving Community of Disciples of Jesus Christ striving to become a Church of the Poor in dialogue with life and faith of other cultures.” Community of Disciples of Jesus: Worshipping, witnessing and serving Striving to become a Church of the Poor To be in dialogue with life and faith of other cultures VISION OF SOCIETY “A liberated and integral society which is God-centered (maka-Diyos), democratic (maka-tao), nationalistic (maka-bansa), just (makatarungan), respectful of human life (maka-buhay) and the integrity of creation (maka-kalikasan).” Society which is liberated and integral: God-centered (maka-Diyos), democratic (maka-tao), nationalistic (maka-bansa), just (maka-katarungan), respectful of human life (maka-buhay) and the integrity of creation (maka-kalinisan). MISSION “Integral Evangelization: To proclaim and witness to the Gospel of salvation and liberation through Massive Education in the Faith, Solid Organizing, Inculturated and Contextualized Worship and Transformative Social Apostolate.” Proclaim and witness to the Gospel: Massive Education in the Faith Solid Organizing Inculturated and Contextualized Worship Transformative Social Apostolate THRUST “The Building and Strengthening of "Gagmay'ng Kristohanong Katilingban" (Small Christian Communities or Basic Ecclesial Communities) towards Integral Liberation and Development in order to bring about the "New Self" (Eph. 4:24) and the "New Earth" (2 Pet. 3:13), thereby glorifying God.” Building and Strengthening of “Gagmay’ng Kristohanong Katilingban”…. For Integral Liberation and Development….  6 NDDU Vision-Mission Statement and Core Values: NDDU VISION - MISSION STATEMENT VISION: Notre Dame of Dadiangas University is a Catholic, Filipino Institution of Academic Excellence established by the Marist Brothers of the Schools (F.M.S.- Fratres Maristae a Scholis) characterized by St. Marcellin Champagnat's ideals of simplicity, humility and quiet zeal for God's work as inspired by the Blessed Virgin Mary. The school is dedicated to the formation of persons in all levels of learning, who, as Christian leaders, Competent professionals, Community-Oriented Citizens and Culture-Sensitive individuals will actively participate in building a peaceful and progressive nation. MISSION: As a Catholic Educational Institution, NDDU shares in the Church's mission of evangelization by integrating life and faith; As a Filipino Institution, NDDU seeks to preserve Filipino Culture and propagate love of country and its people; As an Institution of Quality Education, NDDU aims leadership in Curricular Programs, Multi-Disciplinary Programs, Research, and Community Service; As a Marist Institution, NDDU promotes the core values of Family Spirit, Marian Spirit, Simplicity, Presence, Preference for the Least Favored, Love of Work, and Integrity of Creation; and As a Community-Oriented Institution NDDU aims to respond to the challenges of the locality it is serving: South Cotabato, Sultan Kudarat, Sarangani Province and, General Santos City (SOCSKSARGEN Area).  7 NOTRE DAME OF DADIANGAS UNIVERSITY VISION-MISSION STATEMENT VISION: The University: Notre Dame of Dadiangas University is a Catholic, Filipino Institution of Academic Excellence established by the Marist Brothers of the Schools (F.M.S.- Fratres Maristae a Scholis) characterized by St. Marcellin Champagnat's ideals of simplicity, humility and quiet zeal for God's work as inspired by the Blessed Virgin Mary. The Marist Brothers: The Marist Brothers, or Little Brothers of Mary, are a Catholic religious institute of brothers and affiliated lay people, founded in France, at La Valla-en-Gier near Lyon in 1817 by Saint Marcellin Champagnat, a young French priest of the Society of Mary (Marist Fathers)… St. Marcellin Champagnat1789–1840: Introduction: St Marcellin Champagnat founded our worldwide community of Brothers. He followed his calling from God with the simple and ordinary Christian faith in his heart together with hard work. His passion and love of God at once drove and comforted him throughout his life, while allowing him to live surrounded by those who loved him and all they had built together. Early life: The son of French peasants, Marcellin was born in the village of Le Rosey near the city of Lyons in 1789. He was the ninth child of a very pious catholic family and developed a very deep devotion to Mary as a young boy, which he learned from an aunt who was a religious. He also had a great capacity for work, which he learned from his father. The year of his birth was the start of the French Revolution. The following decades were extremely difficult for the French. It was with this background of religious, political, economic and social unrest that heavily influenced the path to foundation of a religious order and Sainthood that Marcellin’s life led too. Marcellin was a typical illiterate French peasant. He left school at the age of seven, and when, at the age of 14, he discovered through the help of a priest his own vocation to the priesthood. He had to begin to study again almost from scratch. The family had little means to send their son to the seminary but they were as determined as the young Marcellin and before long he set out on his path. Marcellin found the early years of his studies towards the priesthood extremely difficult. He was no natural scholar but through sheer will and hard work combined with prayer and the never failing support of his mother and aunt he was finally ordained as a priest in 1816. During his studies Marcellin and a group of other seminarians had discussed forming a religious order under the patronage of Mary, the mother of Jesus. This dream was realised in the church of Our Lady of Fourviéres above Lyons, the day after their ordination. The group of young men together dedicated themselves to Mary as "The Society of Mary". The beginnings of Marcellin’s dream: Marcellin's first and, as it turned out,only appointment as assistant priest was to the remote rural community of La Valla, not far from his home. Marcellin’s personal charism and sincerity led him to be become popular and respected by this parishioners. France had been at war almost continuously for 26 years and public education in rural areas had collapsed. This background of no schools or education system lead Marcellin into a life changing event. One day, a young man of the parish called him to the seventeen-year-old boy, Jean-Baptiste Montagne, who was dying. What affected Marcellin so profoundly about this meeting was that Jean-Baptiste had never learned the most basic elements of the Christian faith. To Marcellin, the death of Jean-Baptiste at only 17 and in almost complete ignorance of the Christian faith was a tragedy. He decided he must act to ensure others did not suffer the same fate. This event, more than any other, set Marcellin on the path which would lead him to found the Brothers. In January 1817 Marcellin bought a simple house in La Valla and recruited two young men, Jean-Marie Granjon and Jean-Baptiste Audras. Like him, these young men were from peasant stock and together they formed the first community.  8 The three of them came from humble backgrounds and were used to simple living and hard work. They carried this attitude into their new community, praying often and from their example others came to join them. In 1818 Marcellin opened the first Marist school whose timetable he designed in such a way to fit the farming needs of his parishioners (such as allowing children off school to help in the fields at planting and harvesting time). His fees for the school he set at a level he knew most rural families could meet. In fact, if he knew the family was unable to afford anything the tuition was free. Marcellin and his community helped to support themselves and their school by doing what came naturally to them, they worked hard. The community carried out light manufacturing together such as forging nails which they sold. These efforts and living simply helped to pay for providing schools to the poorest. From France to the world: Over the next 20 years Marcellin's recruits continued to increase in number and they first took the name of Brothers of Mary which eventually became Petits Frères de Marie or Little Brothers of Mary. (When they were officially approved by the Church they were given the name Fratres Maristae a Scolis having the initials FMS which which you find after Brothers’ names).To accommodate his growing congregation Marcellin began one of his greatest achievements: the building of a great stone house on a bare piece of land which would become the Hermitage. This first motherhouse of the Marist Brothers was largely designed and built by Marcellin. By the time Marcellin died on June 6 1840, the order had 48 establishments in France and 278 Brothers. Today there are 5,100 Brothers working in over 80 countries. From small beginnings Marcellin’s dream grew and its influence spread to every continent in the world. It has reached to millions of students and their families, who proudly proclaim themselves ‘Marists’ or ‘Marist old boys’. One of the proudest moments for the Brothers and Lay-Marists came in April 1999 when Marcellin was made a Saint (canonized) by Pope John Paul II. The Marist Brothers in the Philippines: In 1948, a call was issued for volunteers to serve in the diocese of Cotabato. There were four brothers who responded and were selected to go for this mission. They were Br. Maurus James Doherty, Br. Peter Leonard Thommen, Br. Humbert Damian Teston, and Br. Herbert Daniel. From 1948 to 1960, the Brothers effectively took over 14 new schools or program such as 1. Summer camps and remedial classes for the disadvantaged youth especially in rural areas. 2. The brothers introduced work-study programs, loans and credits for poor students. 3. Provide Christian Education to poorer students who are not being served by the schools. The primary concern then was to provide Quality of education for the youth. The Brothers piloted educational services and extension programs which eventually became models for the country. Its Graduates: The school is dedicated to the formation of persons in all levels of learning, who, as Christian leaders, Competent professionals, Community-Oriented Citizens and Culture-Sensitive individuals will actively participate in building a peaceful and progressive nation. The school is dedicated to the formation of persons in all levels of learning: Christian leaders - God-fearing individuals - Loving service - Morally upright, honest - Live out the Gospel Values Competent professionals - Excels in their chosen field - Learned and imbibed basic skills and capabilities - Can be at par with other professionals Community-Oriented Citizens  9 - Socially responsible individuals - Sense solidarity and compassion to the poor and the needy - Respects human rights - Care for the environment Culture-Sensitive individuals - Tolerant and Respectful of other culture and religions - Sense of nationalism They will actively participate in building a peaceful and progressive nation. MISSION As a Catholic Educational Institution: shares in the Church's mission of evangelization by integrating life and faith… Religious Education as Core of the Curriculum and Religious Education Integration Campus Ministry: Retreats and Recollections Catechetical Program Celebration of the Eucharist (daily and special occasions) Religious images in the classrooms and university vicinities Angelus and the 3 O’clock prayer (Divine Mercy) As a Filipino Institution: seeks to preserve Filipino Culture and propagate love of country and its people. WDC – Women Development Center (Seminars and Conferences) Peace Education Center (Mindanao Week of Peace, etc…) Cultural presentations during University Week National Anthem As an Institution of Quality Education: aims leadership in Curricular Programs, Multi-Disciplinary Programs, Research, and Community Service; Improved Facilities Qualifications of Teachers Supervision of Administrators Imposed Discipline (I.D. and uniform, no smoking policy, banning of plastics and styrofoams..) Board passing rates Research Center As a Marist Institution: promotes the core values of Family Spirit, Marian Spirit, Simplicity, Presence, Preference for the Least Favored, Love of Work, and Integrity of Creation; Family Spirit: Champagnat's great hope was that people in the Brothers' schools would relate to one another as members of a loving family, Mary being our Mother. Marian: In a Marist school, our model in following Jesus is Mary, whose virtues we try to live. Simplicity: This value is about being real in our relationships, transparent and honest. It also should characterize our lifestyle and activities as we avoid excesses or luxuries. Presence and Participation: Being present at classes and activities and taking an active part: these are Marist ways of getting to know others. Preference for the Least Favored: Work with those on the margins of society was at the beginning of the Marist Brothers' Congregation. This spirit continues in Marist schools today. Love of Work: We recognize the dignity of work, as it offers us purpose in life and self-fulfillment, as well as contributes to the well-being of family, community, and nation. Integrity of Creation: Aware that humans and all living and non-living matter are creatures of our God, we care for our land and its resources, knowing that we are all interdependent. Quality Education: Competent, Knowledgeable, Ethical. As a Marist School, NDDU aims to provide an education that is academically excellent and that harmonizes faith, culture and life.  10 As a Community-Oriented Institution: aims to respond to the challenges of the locality it is serving: South Cotabato, Sultan Kudarat, Sarangani Province and, General Santos City (SOCSKSARGEN Area). Provide personnel for local employment Responsive to the local issues such as peace, environment, human rights, etc… - Celebration of the Mindanao Week for Peace - R.E. Integration - Community Extension Services (community extension programs of the colleges and school organizations) - Campaigns against mining and the RH Bill Research  11 Divine Revelation A. Meaning of Divine Revelation Divine Revelation is God’s personal loving communication to us of who he is and his plan to save us all in His love. It is God’s reaching out to us in friendship, so we get to know and love Him. [CFC 101] God reveals Himself in: 1. In Creation → natural signs of divine revelation Creating us and everything we see, hear and touch – from the beginning till now… “Be fertile and multiply; fill the earth and subdue it” (Genesis 1:28) For us Filipinos, then, the world and everything in it are natural signs of God – the initial way God makes Himself known to us. 2. In Scriptures, through Salvation History → biblical signs of divine revelation (CFC 68-69) His words and deeds in Sacred Scripture’s record of salvation history, completed and perfected in Jesus Christ… God revealed Himself in stages: a. Old Testament or Hebrew Bible: through Biblical signs made up both deeds and words - covenants with Noah, Abraham and Moses - great works for His Chosen People – Israelites (parting of the Red Sea, manna in the dessert, etc..) - through the words of kings, prophets and judges (God liberated, corrected and forgave their sins) b. New Testament or Christian Bible: through His only Son Jesus Christ - “For God so loved the world that he gave his only Son, so that everyone who believes in him might not perish but might have eternal life.” John 3:16 - Jesus Christ “completed and perfected God’s revelation by words and works, signs and miracles, but above all by his death and glorious resurrection from the dead” (Dei Verbum 4). 3. In the Church → liturgical or ecclesial signs of divine revelation. (CFC 71) But God’s definitive revelation in Jesus Christ did not stop with Christ’s ascension to his Father. Jesus himself had gathered around him a group of disciples who would form the nucleus of his Church. In this Church, the “Good News” of Jesus Christ would be proclaimed and spread to the ends of the earth by the power of the Holy Spirit, sent down upon the apostles at Pentecost (cf. Acts 1:8). God continues to manifest Himself today through the Holy Spirit in the Church. He is present in the Church’s preaching the truth of Scripture, in its witness of loving service, and through the celebration of its Christ-given Sacraments. (CFC 72) - Ecclesial Signs: His continuing presence by the Holy Spirit in His people, the Church; - Liturgical Signs: The prayer and sacramental worship, doctrine, and moral service of the Church; 4. In Other Religions Thus, even non-Christians “who do not know the Gospel of Christ or his Church, but who nevertheless seek God with a sincere heart, and, moved by grace, try in their actions to do His will as they know it through the dictates of their conscience, may achieve eternal salvation” (Lumen Gentium 16). CFC 74 For whatever is true and holy in non-Christian cultures and religions is accepted by the Catholic Church since it “often reflect[s] a ray of that truth which enlightens all men.” CFC 75 Filipino Catholics, therefore, should “acknowledge, preserve and encourage the spiritual and moral truths found among non-Christians, also their social life and culture” (NA 2). CFC 75 B. Transmission of Divine Revelation: Sacred Scriptures and Tradition Why is divine revelation transmitted?  12 God “desire all men to be saved and to come to the knowledge of the truth” (1 Timothy 2:4), that is, of Jesus Christ. For this reason, Christ must be proclaimed to all according to his own command, “Go forth and teach all nations” (Matthew 28:19). In what way is divine revelation transmitted? Apostolic Tradition is the transmission of the message of Christ, brought about from the very beginnings of Christianity by means of preaching, bearing witness, institutions, worship, and inspired writings. The apostles transmitted all they received from Christ and learned from the Holy Spirit to their successors, the bishops, and through them all generations until the end of the world. In what way does Apostolic Tradition occur? Apostolic Tradition occurs in two ways: 1. Tradition – the living transmission of the word of God… - Tradition can be taken either as the process by which divine revelation, coming from Jesus Christ through the apostles, is communicated and unfolded in the community of the Church, or as the content of the revelation so communicated. (CFC 83) - "The sayings of the holy Fathers are a witness to the life-giving presence of this Tradition, showing how its riches are poured out in the practice and life of the Church, in her belief and her prayer." (CCC 78) - Preaching and teaching, rituals and customs, prayers and devotions, feasts and remembrances… 2. Sacred Scripture – the same proclamation of salvation in written form… - The Sacred Scriptures, collected in the Bible, are the inspired record of how God dealt with His people, and how they responded to, remembered, and interpreted that experience. - Collectively, the Scriptures form “The Book of the People of God” __ the book of the Church. - The Bible was written by persons from the people of God, for the people of God, about the God- experience of the people of God” (NCDP 131). What is the relationship between Tradition and Sacred Scripture? The Scriptures, then, are never to be separated from the people of God whose life and history (Tradition) formed the context of their writing and development. As Sacred Scripture grew from Tradition, so it is interpreted by Tradition __ the life, worship, and teaching of the Church. - Tradition depends on Scripture as its normative record of Christian origins and identity, - while Scripture requires the living Tradition of the Church to bring its Scriptural message to the fresh challenges and changing contexts confronting Christians in every age. (e.g. encyclicals, liturgy, etc…) To whom is given the task of authentically interpreting the deposit of faith (Sacred Scripture and Tradition)? - Magisterium: living teaching authority/office of the Church referring to the Pope (successor of St. Peter, the Bishop of Rome) and to the bishops in communion with him. - Yet this Magisterium is not superior to the Word of God, but is its servant. It teaches only what has been handed on to it. At the divine command and with the help of the Holy Spirit, it listens to this devotedly, guards it with dedication and expounds it faithfully. Catechism for Filipino Catholics Compendium of the Catechism of the Catholic Church  13 INTRODUCTION TO THE HOLY BIBLE: What is the Holy Bible? “Bible” from the Greek “ta biblia” means books or scrolls: Actually many books, not just one In general, the Bible is considered 'the word of God', that is all the authors were inspired by God as to what they recorded and wrote down, and the later copying of text, editing, and translations performed to bring us what we now call the Bible, were all performed under God's control. the word scripture means “sacred writings”: God breathed them out – they have their ultimate origin with God. The Holy Bible is a collection of 73 different books divided into two sections (Old and New Testaments): 46 Books in the Old Testament and 27 Books in the New Testament. It is written by over 40 different authors over a span of 1500 years in three different languages: (Hebrew, Aramaic, and Greek): Yet it presents a unified message of God’s plan and purpose… Books date from the 13th century BC to approx. 100 AD: starting with the book of Job and ending with Revelation. The Holy Bible contains history, poetry, prophecy, letters, biographies, songs, journals, advise, laws and stories. The human authors are different in almost everything from their circumstances, the time of their writings, the countries where they wrote, their education level, their age and yet it is by The Holy Spirit (One Spirit and One Theme). Genesis was written in Egypt, Job in Arabia, some written in Palestine, other books written in the land of captivity in Babylon, and despite all this geographic and demographic differences, the Bible is vacant of any contradictions because “All Scripture is given by inspiration of God and is for doctrine, for reproof, for correction, for instruction in righteousness” (2 Timothy 3:16). Consists of two parts: the Old Testament and the New Testament “Testament" is just another word for "covenant" The division of the Bible into Old and New Testaments is much more than a literary or historical marker The Old Testament is all about preparing the way for and announcing what will happen in the New Testament All the Old Testament covenants that God made find their fulfillment - their full meaning and purpose - in Jesus, in His “New Covenant“ HISTORICAL DEVELOPMENT OF THE BIBLE: Formation of the Scriptures A. The human event : The actual event B. The Oral Stage: the passing of significant stories and experiences of the Chose People through word of mouth from one generation to the next generations. C. The Writing Stage: men of different times and circumstances began writing their faith experiences D. Collecting and Editing Stage: teachers and scribes began collecting the sacred writings from different people from different times. Then they put the written materials together and editing the materials to come up with logical and coherent body of writings (circa 400 BC) E. Canonical Stage: the time and process by which the collection of books in the Bible became officially accepted both by Jewish authorities and the Church. Canon of the Sacred Scriptures: Definition For Christians the books found in the Old and New Testament comprise the Canon of the Scriptures. The word Canon comes from the Greek “kanon” or Hebrew “qaneh” meaning a reed, rule, list or measuring stick. This word (s) was employed by ancient writers to denote a rule or standard. Therefore, the Canon of the Scriptures is the authoritative list of books that are acknowledged as “divinely inspired” by the Church, and are set as the standard for Christian teaching, preaching and edification.  14 The Need for the Canon The Unfolding Revelation: Emergence of a vast number of writings all claiming to be “divinely inspired” The apparent burden of “which is which” Development of the Canon of the Scriptures: A. The Council of Jamnia (90-95 AD) - The Jewish Council to deal with the extent of the canon and, over time, include in their canon only 39 books, since only these can be found in Hebrew (scholars are no longer sure when or how a final decision was reached). - Removal of the 7 Deuterocanonical books B. Council of Rome (382 AD) - Pope St. Damascus I issued the Decree of Damascus: listed canonical books of the Old Testament and New Testament (including the 7 Deuterocanonical Books) - Commission of St. Jerome to translate the canonical books (46 OT and 27 NT) into Latin (Latin Vulgate) C. Councils following the Council of Rome (46 OT and 27 NT books) - Council of Hippo (393 AD) - First-Fourth Council of Carthage (397 AD) - Council of Florence D. Protestant Reformation (1536) - Martin Luther translates the Bible from Hebrew and Greek to German. He assumes that, since Jews wrote the Old Testament, theirs is the correct canon. - He puts the extra 7 books in an appendix that he calls the “Apocrypha” (hidden books) - This is the Old Testament that most Protestants use… E. The Council of Trent (1546-1565) - Until the Reformation there was little need to define the canon since it was generally accepted throughout Western Christendom… - Ecumenical Council which reaffirmed and finalized the canonicity of all 46 OT and 27 NT Books - The Septuagint (translation in Greek) was used during the time of Jesus rather than the Hebrew Translation… 350 references to the OT by the writers of the NT… 300 plus refer to the Septuagint.. (example… Mark 7:6-8) - Teachings of the Apostles would include references to the Deuterocanonical Books. The Books in the Bible: How the Bible is Organized? I. The Old Testament: A. Pentateuch – 1st five books – Torah – stories of creation and the nation of Israel; also includes the Law 1. Genesis 4. Numbers 2. Exodus 5. Deuteronomy 3. Leviticus B. Historical Books – tell the story of the Israelites from their entry into the Promised Land until the Exile 1. Joshua 7. 2 Kings 13. Tobit 2. Judges 8. 1 Chronicles 14. Judith 3. Ruth 9. 2 Chronicles 15. 1 Maccabees 4. 1 Samuel 10. Ezra 16. 2 Maccabees 5. 2 Samuel 11. Nehemiah 6. 1 Kings 12. Esther C. Poetic or Wisdom Books – Israelites’ reflections on faith and God’s relationship with humanity 1. Job 5. Song of Solomon 2. Psalms 6. Wisdom 3. Proverbs 7. Ecclesiasticus/Sirach 4. Ecclesiastes D. Prophetic Books – writings of those inspired to counsel and confront the people and their leaders 1. The “major prophets” (longer books) a. Isaiah b. Jeremiah  15 c. Lamentations (by Jeremiah) e. Daniel d. Ezekiel 2. Twelve “minor prophets” (shorter books) a. Hosea e. Jonah i. Zephaniah b. Joel f. Micah j. Haggai c. Amos g. Nahum k. Zechariah d. Obadiah h. Habakkuk l. Malachi 3. Baruch *** The Seven Deuterocanonical Books: 1. Tobit 5. 2 Maccabees 2. Wisdom 6. Judith 3. Baruch 7. Sirach, Ecclesiasticus 4. 1 Maccabees II. The New Testament: The Four Gospels: four portraits and collections of stories and words of Jesus a. Matthew c. Luke b. Mark d. John Acts of the Apostles: the story of the early Christian Church after the Ascension of Jesus The Fourteen Epistles or Letters Written by Paul or His Disciples a. Romans f. Philippians k. 2 Timothy b. 1 Corinthians g. Colossians l. Titus c. 2 Corinthians h. 1 Thessalonians m. Philemon d. Galatians i. 2 Thessalonians n. Hebrews e. Ephesians j. 1 Timothy Seven Other Letters or Epistles Written by Apostles to a more Universal Group a. James d. 1 John g. Jude b. 1 Peter e. 2 John c. 2 Peter f. 3 John The Last Book: Revelation or Apocalypse - the story of the early Christian Church after the Ascension of Jesus Some of the Literary Forms/ Writings in the Bible Myths - a traditional story focusing on the deeds of gods or heroes, often in explanation of some natural phenomenon. The subjects of myths are typically cosmological events (e.g. creation of the universe and its destruction in the Flood) or prehistoric event (e.g. the creation of humans, the first murder, the creation of different languages). Myths are not to be taken literally.... Myths, therefore, contain etiologies (explanations of the origins of certain phenomena) or etymologies (the origins of particular words.) Prophecy - a prediction made under divine influence and direction Law - a rule of conduct, moral principle, etc., derived from a generally recognized concept of universal justice. Sermon - a speech of a serious or solemn kind of pronouncement. History - a record or account usually written in chronological order of past events, especially those concerning a particular nation or people. Liturgy – religious celebrations and rituals. Tragedy – drama about unfortunate events with sad outcome. Prayer – a devout petition to God or an object of worship; a spiritual communion with God or an object of worship, as in supplication, thanksgiving, adoration, or confession. Genealogy – list of ancestors of a person Elegy – a song or poem of mourning (lament) Letter - a written or printed message, usually of a personal nature or concerning a specific subject.  16 Proverbs - prose or poetic statements or maxims for instruction. Parables - short allegorical stories told to bring out a moral or religious truth. Psalm - a sacred song or poem intended for communal worship and/or personal prayer. Activity: Identify the Literary Form of the given Biblical Passages: Biblical Passages/Text What the text is all About Literary Form Reason Why 1. Genesis 5:1-32 2. Luke 10:30-37 3. Proverbs 2:1-6 4. Isaiah 38:1-7 5. Matthew 5:1-12 6. Matthew 1:1-16 7. Psalm 1:1-6 8. Lamentations 1:1-22 9. Romans 1:1-25 10. Judges 16:1-31 General Introduction to Understanding and Reading the Bible Activity: “Emergency Phone Numbers” In the US, they dial 991 for emergency, and immediately help is sent to them. Do we turn to the Bible for help? Do we “dial” the Bible for our “emergency phone numbers”? When we are sad, lonely, afraid, worried, helpless, do we listen to the Word of God? Read the following passages from the Bible and choose two passages which you like best and explain why you choose them. When in sorrow, call John 14:1-4 When men fail, you call Psalm 27:1-5 When you have sinned, call Psalm 51:1-17 When you worry, call Matthew 6:19-34 When you are in danger, call Psalm 91:1-10 When you are lonely and fearful, call Psalm 23:1-6 When you feel down and out, call Romans 8:31-39 When you want peace and rest, call Matthew 11:25-30 For a great opportunity, call Isaiah 55:1-13 How to get along with fellowmen, call Romans 12:1-21 If you are afraid, call Psalm 27:1-14 If you are losing confidence in people, call 1 Corinthians 13:1-13 If people seem unkind, call John 15:7-27 If discouraged about your work, call Psalm 126:1-6 Why study the Bible? Some of the very important reasons are: 1. The Bible speaks the truth about the following: -who God is -who the human being is -love and mercy of God for humankind -the final destiny of human beings -the nature of sin -the grace of conversion 2. The bible furnishes Christians with the very basic source of knowledge concerning God and Jesus. 3. It generates faith in God. 4. It is a powerful source of inspiration and behavior. 5. It provides the basic norms of behavior for a group of people. How is the Bible read or interpreted? 1. Literal Interpretation Literalists (Fundamentalists) believe that the words in the Bible mean exactly what they say.  17 2. Contextual Interpretation Contextualists take into consideration the historical context of the written materials to draw out the meaning or religious messages of the materials. What is the process of interpreting the Bible texts? 1. Historical Context – refers to the condition/circumstance when the text was written. 2. Exegesis – draw out the meaning/message from the writer’s point of view. 3. Hermeneutics/ Reflection – applying the message of the text in the present context. Sample Passage: Luke 15:11-32 The Prodigal Son (Luke 15:11-32) A. Historical Context Although the Gospel of Luke is anonymously written, it is generally attributed to Luke, a Physician who was not an eyewitness nor Jewish. The date when the Gospel of Luke was written was probably around AD 70. The primary audience was Theophilus, an influential figure about whom we know little. The secondary audience was probably Greek Gentiles and Jews who had questions about the inclusion of Gentiles in God’s covenant people. a. Departure of the younger son — verses 11-16 "Give me my share of the estate" — Inheritances were normally given only when the father died. The son's demand (not a request) for an early distribution was unusual and frowned upon. Not long after that — His departure was probably not surprising. His desire for his inheritance indicated he wanted to strike out on his own rather than continue being part of the family. He was insulting the family as well as injuring it. A distant country — A Gentile country. Many Jews lived in Gentile areas. Squandered his wealth in wild living — Not only did he waste the money, he sinned in the process. However, his sins aren't specified. Luke doesn't emphasize the sinning as much as he does losing the money. This is consistent with Luke's interest in possessions and poverty. Perhaps the prodigal son was trying to make friends by spending money on them. Spent everything...began to be in need — His poverty is emphasized, not any deficiency in character. Luke is emphasizing his lostness, not his guilt. To feed pigs — He had an unclean occupation, abandoning religious scruples, but still the emphasis seems to be on his poverty (hunger, verse 16) rather than sin. He longed to fill his stomach with the pods — As if he wasn't allowed to eat the carob-tree pods! A servant would have received some pay. Jesus is painting a hypothetical, not an actual story, to emphasize the son's desperate plight. No one gave him anything — He received no alms (one of Luke's interests). His former friends did not help him. b. The son decides to return — verses 17-20 When he came to his senses — This pivotal verse changes the direction of the story. "When" (rather than "it so happened that") seems to imply that his sanity was inevitable. "Repentance" is not used. My father's hired servants — He contrasts himself, a hired servant of a Gentile, to his father's servants, who had plenty to eat. He realized that his father’s “hired men” had more to eat than he did and so he resolved to return home. Significantly, his plan was not to go home as a son of the father (emancipation had ended that relationship), but to ask for a job as one of the servants. Sinned against heaven — "Heaven" is a euphemism for God — used perhaps because the father represents God in the story. Specific sins aren't mentioned except in the accusations of the older brother (verse 30). And against you — He acknowledged his affront to the family — wasting the family's wealth. No longer worthy to be called your son — This could be in a legal and a moral sense: He had no rights for further inheritance, and his behavior had not been up to family standards. Make me like one of your hired servants — He was willing to earn his keep by serving the family (which would have meant serving his older brother, too). c. Reception by the father — verses 20-24 While he was still a long way off, his father saw him — Some commentators say this implies that the father was continually watching for the return of his son. This is conjectural; the text says  18 nothing about watching, nor does it add a word like "when" to imply inevitability. It says: "The son being yet far off, his father saw him." Certainly, the father was extremely willing to seek reconciliation — seeing the son far away shows that (as do later verses), without any need to add the idea of watching. Compassion...ran — These words emphasize the father's enthusiasm. In ancient societies, it was considered undignified for an older man to pull up his robes to run. His actions, representative of God's feelings for repentant sinners, show enthusiastic acceptance, love and joy. Kiss — Perhaps a sign of forgiveness (cf. 2 Samuel 14:33). The son didn't finish his speech, perhaps because he was cut short by his father. Best robe...ring and sandals — The father turned to his slaves and ordered them to bring three things: the best robe, a ring for the son’s hand, and sandals, all powerful symbols of status. The son was to be returned to the estate as a full partner. In short, the father adopted his son back into the family. The subsequent feast and celebration highlighted the redemption (to “buy back”). Fattened calf — Meat was eaten primarily on festivals, and calves would be fattened for such feasts, so perhaps the celebration here hints at a religious reconciliation. The celebration corresponds to the "rejoice" of the parables of the lost sheep and coin. This son of mine was dead — In what way was he dead? Here are two possibilities: 1) The father heard about the famine, hadn't heard from his son in a long time, and thought he had died. 2) Perhaps he counted him metaphorically dead because he had become as a Gentile. Some Jews conducted funerals for children who married Gentiles. But the father doesn't seem to be the type to disown his son. B. Exegesis "This parable, perhaps the most magnificent of all parables, occurs only in Luke and illustrates God's unconditional love and forgiveness for the repentant sinner." The uniqueness of this parable found only in Luke, and of the "quiet beatitude" of the earlier reading ("Blessed is he who shall eat bread in the kingdom of God!") give us a deeper understanding of Luke as the Evangelist to the Gentiles - to the outsiders, the excluded. As a physician in his life, Luke perhaps draws on and magnifies the element of compassion for all that is an essential component of the Christian faith. C. Hermeneutics/Reflection: _______________________________________________________________________________________ _______________________________________________________________________________________ _______________________________________________________________________________________ _______________________________________________________________________________________ _______________________________________________________________________________________ _______________________________________________________________________________________ _______________________________________________________________________________________ _______________________________________________________________________________________ _______________________________________________________________________________________ _______________________________________________________________________________________ _______________________________________________________________________________________  19 An Overview of the Old Testament: Reflection Questions: 1. Do you believe that God is present not only in our individual lives but also in the events of history? Why? 2. Can you cite an event in our contemporary Filipino history where God was especially present? The Old Testament contains the collection of inspired oral and written accounts which describe the religious experience of the Jewish people through the marvelous turn of events in their history. These accounts reflect the character of the nation in its sacred covenant with God. They demonstrate forcefully the faithfulness of God despite Israel’s faithfulness. It is this divine faithfulness which sustains Israel through the darkest years of its history. DIVISION OF THE OLD TESTAMENT: The Jewish Tradition recognizes three divisions… a. The Law ( Torah) b. The Prophets (Nebi’im) c. The Writings (Ketubim) *The abbreviation TaNaK is formed by which Jews often refer to the Scriptures. The Christian Bible made four divisions by adding a category for the historical books separate from the prophets. It follows the usage of the Septuagint 1. PENTATEUCH (THE LAW) Contains the first five books of the OT Cover the oldest period of Israel’s history Traditional author was Moses, who has the place of honor in Jewish tradition The focus of the books is the event when God gave His law to Moses on Mt. Sinai. He revealed Himself to His people and showed them how they should live. Three things about the Law… a. The Laws show us what God is like. b. Many of the laws (e.g. about food) were for that time only. But others, like the ten commandments, are directly relevant to us today. c. Although the Israelites were given the law, they did not have the power to live up to it. 2. HISTORICAL BOOKS Tell the story of God’s people over about 800 years. The Israelites started as a bunch of runaway slaves from Egypt stranded in the desert. They conquered the Promised Land and became a powerful nation. But because they abandoned their faith in God, they were once again taken into slavery in a foreign land. Throughout this time, Israel had a simple (but demanding) question to answer: What makes us successful? They realized that to survive as a nation, they had to keep faith with God. “Make it your aim to do what is right, not what is evil, so that you may live. Then the Lord God Almighty really will be with you…” Amos 5:14 3. WISDOM BOOKS Reflect a very important side of Israel’s religious faith Are bursting with images and extravagant, poetic language. These books are about life. The Bible’s wisdom is targeted on the heart, where we make all our moral and mental decisions. 4. PROPHETIC BOOKS Records the lives and messages of God’s courageous messengers to Israel and Judah.  20 Prophets: - Called by God to speak His messages to Israel and Judah, when both nations had turned away from Him. - Attacked the worship of other gods - Blazed with anger when the rich cheated and trod on the poor - Told them exactly what God thought of them. SALVATION HISTORY: Table of Important Dates Pre-History 1850…………………Abraham 1720 – 1550…………Hyksos rule in Egypt 1700…………………The Patriarchs: ORAL Abraham, Isaac, Jacob, Joseph (in Egypt) TRADITION 1300…………………Moses 1290…………………The Exodus 1220…………………The entry to Canaan The Judges 1025…………………Monarchy WRITTEN Samuel and King Saul TRADITION 1000…………………King David and the United Kingdom 961…………………..King Solomon 930…………………..The Divided Kingdom (Judah and Israel) 850………………….Prophets Elijah and Elisha 750………………….Amos and Hosea 740………………….Isaiah and Micah 721………………….The fall of the Northern Kingdom (Israel - Samaria) 620………………….Jeremiah and Ezekiel 587………………….The fall of the Southern Kingdom (Judah – Jerusalem) The Babylonian Exile 538………………….RESTORATION (Cyrus of Persia permits the return of the People of Judah) 520………………….Construction of the Second Temple 500………………….Malachi 458………………….Ezra 440………………….Nehemiah 330………………….Alexander the Great conquers Palestine 168………………….The Maccabean Revolt 63…………………...The Romans Take Jerusalem (Roman General Pompey) A.D…………………Jesus Christ PRE-HISTORY: God Creates a Good World (Genesis 1 and 2) God creates the universe and people God tells man how to live Everything is in harmony with itself and God Life is beautiful and people can live forever as long as they follow God People Rebel and Throw the World Into Disarray The first people choose to disobey God They experience shame, guilt and fear for the first time As a result, God says life will now be full of pain, futility, conflict, and death People are cast out of God’s presence on earth Abel and Cain: Within one generation, we have the first murder—brother kills (Genesis 4) As people multiply, violence and corruption spreads across the world (Genesis 5 - 6:5) The Great Flood: God grieves over how bad things get. He sends a worldwide flood to destroy all but the family of Noah and one pair of each animal who can repopulate the earth. (Genesis 6:6-9)  21 The Tower of Babel (Genesis 10; 11:1-11) Noah’s descendants ignore God and seek to build a city and tower to their own greatness. God breaks them up by separating them into different languages and nations across the world. ABRAHAM (1850 BC): God talks to a man Abraham. God says he will bless Abraham, make of him a great nation, and through him all nations will be blessed. Though imperfect, Abraham believes God and follows him, even though he and his wife are very old and have no son. (Genesis 12 – 20) After 25 years of waiting, God gives Abraham and his wife a son, Isaac, who will inherit God’s promises. (Genesis 21 – 24) The Test of Abraham (Genesis 22) The Father of All Nations HYKSOS RULE IN EGYPT (1720 – 1550 BC) Around 1640 B.C., a Semetic group from Asia called the Hyksos took advantage of Egypt's weak rulers. Using horses, chariots, body armor and new types of bronze weapons -- none of which the Egyptians had -- they overthrew the Egyptian Pharaoh. For the next 100 years, Egypt consisted largely of independent states under a variety of foreign kings. And the Hebrews prospered under the rule of their Semite "cousins." THE PATRIARCHS (1700 BC): Abraham, Isaac, Jacob, Joseph (in Egypt) Isaac: When he grows up, Isaac has twin sons. God chooses the younger twin, Jacob, to inherit his promises. (Genesis 25 – 27) Jacob: Jacob has 12 sons. One son, Joseph, trusts in and obeys God. But the other brothers are jealous of Joseph and sell him into slavery. (Genesis 35:16-38) Joseph: Through amazing circumstances, Joseph becomes prime minister of Egypt, and the rest of the family comes to join him. (Genesis 39-50) MOSES (1300 BC) Slavery in Egypt: Many years later, Israel’s descendants have grown to hundreds of thousands, but they are now all Egyptian slaves. (Exodus 1) Reasons: Hyksos was overthrown by the Egyptians…Hyksos’ close relationships with the Israelites… Israelites were growing in number… Story of Moses The Call of Moses: God raises up a man, Moses, to lead them out of Egypt. THE EXODUS (1290 BC) After a series of divinely caused plagues, the Egyptian king agrees to let Moses and the Israelites leave miraculously. (Exodus 7:14 – 18) Wandered in the desert for 40 years: crossing of the Red Sea, Manna in the Dessert, 10 Commandments at Mt. Sinai Once they are out of Egypt, God gives Moses and the Israelites 10 commandments and other laws to follow, saying they will be blessed if they obey, but cursed if they disobey. (Exodus 19 – Numbers 12) THE ENTRY TO CANAAN AND THE JUDGES (1220 BC) After 40 years, God renews his covenant with the next generation of Israelites. Then Moses’ successor, Joshua, leads them into the promised land. (Deuteronomy 1 - Joshua 24) However, they turned to worshipping other gods. (Judges 1-2)  22 For the next 300 years, the Israelites follow a pattern: They face a foe, they call out to God, God sends someone to help them, but once their problem is solved, they turn away from God again. (Judges 3 - 1 Samuel 7) MONARCHY (1025 BC) The Israelites ask God for a king, and after warning them about how kings act, God chooses Saul to be their first king. (1 Samuel 8-10) Saul begins well, but he starts disobeying God and God tells Saul (through a prophet) he will replace him. (1 Samuel 11 – 15) KING DAVID AND THE UNITED KINGDOM (1000 BC) God chooses David to be the next king, David obeys and trusts in God, and Israel prospers. His reign was considered as the Golden Age of Israel. (1 Samuel 16 - II Samuel 10; 1 Chronicles 11 – 20) As a shepherd, against Goliath, anointing as king When David gets older though, he commits adultery and murder, and he and his kingdom starts to deteriorate. (2 Samuel 11-23; 1 Chronicles 21) KING SOLOMON (961 BC) David’s son Solomon becomes king next, and he rules wisely. (1 Kings 1 - 11; 2 Chronicles 1 – 9) But eventually he worships other Gods. God says he will remove most of Israel from his dynasty because of this. (1 Kings 1 - 11; 2 Chronicles 1 – 9) THE DIVIDED KINGDOM - JUDAH AND ISRAEL (930BC) After Solomon dies, Israel splits into two kingdoms (I Kings 11 - 12; 2 Chronicles 10 – 11) 1. The Northern Kingdom—”Israel”- Ruled by many dynasties of kings 2. The Southern Kingdom—”Judah” - always ruled by a descendant of David and Solomon For the next few hundred years, Israel’s kings and people keep disobeying God. He sent many prophets to warn them…. PROPHETS Elijah and Elisha (850 BC) Amos and Hosea (750 BC) Isaiah and Micah (740 BC) THE FALL OF THE NORTHERN KINGDOM (Israel - Samaria) (721 BC) After sending many warnings through prophets, God has the northern kingdom overrun by the Assyrians. Most are shipped away, never to return. (I Kings 13 - 2 Kings 17) JEREMIAH AND EZEKIEL (620 BC) THE FALL OF THE SOUTHERN KINGDOM (Judah – Jerusalem) (587 BC) During this same time period, a few kings and people in Judah trust in God, but most don’t. After many warnings, after Israel’s fall, God has Judah conquered also. (I Kings 13 - 2 Kings 25; 2 Chronicles 10 - 36:21) The Babylonian Exile - The Judeans (i.e., “Jews”) live in exile in Babylon for 70 years RESTORATION (538 BC) Persia conquered Babylon  23 King Cyrus of Persia permits the Jews to return to their land and rebuild their capital and temple (2 Chronicles 36:22 - Ezra 1) CONSTRUCTION OF THE SECOND TEMPLE (520 BC) Malachi (500 BC) Ezra (458 BC) - leads repentance Nehemiah (440 BC) – rebuilds the wall These returning Jews are the first generation to permanently forsake worshipping other gods, and they show concern to obey God. However, their faith towards God ran cold. (Ezra 2 - Esther 10) ALEXANDER THE GREAT CONQUERS PALESTINE (330 BC) There was relative peace in Palestine under the rule of the Persians until they were conquered by the Greek, Alexander the Great. The Jews remained strong in their conviction that a Messiah-king would reestablish their former political glory. Alexander the Great brought to Palestine Greek culture and thought. Alexander’s successors, the Ptolemies, exiled a large number of Jews to Egypt. But, generally speaking, the Jews prospered under the Ptolemies, though they were forced to pay exorbitant taxes. (Daniel 1-3, 7-8, Ruth 1-4, 1 Maccabees 1-4, Ecclesiasticus, Tobit, Wisdom) After the Ptolemies came the Seleucids. The worst of these rulers was Antiochus IV, who came to hate the Jews as dangerous enemies. - attacked Jerusalem on the Sabbath - gave orders that Greek gods be worshipped - a pig was sacrificed on the altar THE MACCABEAN REVOLT (168 BC) Their reaction to Antiochus was a revolt lead by the Maccabean family which eventually led to self-rule for almost a century under the Hasmoneans. THE ROMANS TAKE JERUSALEM (Roman General Pompey) (63 BC) The Hasmonean rule ended when the Roman general Pompey captured Jerusalem in 63 B.C. JESUS CHRIST (A.D.) During the rule of the Romans, Jesus the Christ was born… According to the Dogmatic Constitution on Divine Revelation (Dei Verbum), 14-15 The choice of Israel was in preparation for the salvation of the whole human race, for God’s saving plan was entrusted to her. The plan of salvation for the whole human race began with the call to Abraham, with whom God entered into a covenant. This was brought to climax, when God, through Moses, entered into a special relationship with Israel and made them his people. God, throughout the entire history of Israel, manifested himself through words and deeds. Through the teachings and preachings of the prophets, God revealed more deeply who he is and his saving and loving ill. The Word of God is declared in the words of the sacred authors who recounted the unfolding of the plan of salvation. The authors, writing under the inspiration of God, wrote as they were moved to write, according to God’s will and purpose… Source: Ma. Christian A. Astorga, Ph.D. Story of Faith: Old Testament. FNB Educational, Inc.: Philippines. 1999. New American Bible  24 The First Creation Story: (Gen. 1-2:4a) WHAT THE BIBLE TEACHES ABOUT CREATION (An Excerpt) Robert J. Schneider There is a consensus among biblical scholars that the revelation about creation in the Bible refers primarily to the relationship between the Creator and the creation, and that the Bible declares that this relationship, as I shall explain below, is both intimate and covenantal. Furthermore, in the Bible "creation" is revealed not only as the calling forth of the universe into being but also its sustaining in existence and its eventual transformation: original creation, continuous creation, new creation. While some Christians emphasize the verse in Genesis that states, "God finished his creation," the Bible witnesses in other places that God continues to create, and will "make all things new." Major themes of the first creation narrative: "What is this narrative about?" I shall take the position, common among most Christian scholars, including many evangelicals, that Genesis 1 is not "a straightforward, historical and scientific account of how God created,"... Rather, this magnificent hymn-like passage is a theological proclamation, a manifesto, a statement of faith about both the creation and the Creator. Genesis 1 is a narrative that combines the rhythms and repetitions of a worship text with a theological declaration. This revelatory narrative challenges and rejects the theologies of Israel's polytheistic neighbors, both the Canaanites among whom they lived as a free people and the Babylonians among whom they lived as exiles. It is anti-mythological, in that it rejects the mythological truth claims of its neighbors' creation stories; but it proclaims theological rather than chronological truths. Genesis 1 is a theological hymn of praise to the God of creation and a celebration of creation. The pattern in the creation narrative: The account begins with that part of the creation that is other than the heavens, here spoken of as "the earth" but including "the Deep," in a state of "utter chaos" (Wenham I, 15-16), translated in the KJV as "without form and void" (Heb. "tohuwabohu"). Many scholars have noted a pattern to the "six days": In the first three "bohu," i.e., "formlessness," is given form: (1) light emerges from darkness, (2) the waters are separated to form the lower and upper seas-the latter supported by the "firmament," and (3) land emerges from the lower sea and is adorned with plant life. In the latter three days "tohu," i.e., the state of being "empty," is filled: (4) the sun, moon, and stars fill the firmament, (5) fish and other sea creatures fill the lower sea and birds the sky, and (6) wild and domestic beasts, other land creatures, and human beings fill the earth The seventh day of rest hallows and validates the commandment of a Sabbath rest (Exod. 20:11) by weaving it into the very structure of creation. If we read and interpret Genesis 1 theologically rather than scientifically, then what sort of revelation can we expect to find in it? 1. Genesis 1 teaches what is the common faith of all Christians (and also Jews and Muslims): that there is one God, not the many, combative divinities Israel's Semitic neighbors believed in and made actors in their creation myths.  25 2. The creation is called forth by this one God in a placid and orderly manner and given structure; it is not the expression of contending divine forces that Israel's neighbors believed accounted for the changes and upheavals they experienced within nature. 3. The "utter chaos" of undifferentiated matter God marshals and makes fertile by simple but powerful and royal declarations of "Let there be!" God does not have to battle other forces in order to bring cosmos (order) to creation. 4. Genesis 1 also implies that the entire creation is contingent, wholly dependent upon its Creator for its very being and continuing existence and for all of the forms, capacities, capabilities, and potentialities it possesses-all of its elements, living and non-living--and that it is given all these solely by the will of its Author. 5. Finally, this majestic narrative proclaims that in the eyes of its Maker, each element of the creation is essentially good, and that looking upon the whole of creation God declares that it is very good.... they (writers) were spokespersons of the message that the world they perceived was created and sustained by the God who led them from bondage to freedom, and showed his power in every aspect of the creation. It is a mistake, and truly misguided, to try to read modern scientific knowledge into these ancient depictions, as some Christians try to do.