Account Of Creation Research Articles

Job-Sirach

Job-Sirach William J. Urbrock, Christopher T. Begg, John M. Halligan, and Thomas Hieke William J. Urbrock University of Wisconsin Oshkosh Christopher T. Begg Catholic University of America John M. Halligan St. John Fisher College Thomas Hieke Johannes Gutenberg Universität Mainz 2292. [Job] Zachary Margulies, "Oh That One Would Hear Me! The Dialogue of Job, Unanswered," CBQ 82 (2020) 582-604. Many have understood Job's encounter with God (38:1–42:6) as the crux of the Book of Job. Arguing from formal discrepancies in the text and evidence from two Babylonian parallels, M. posits the existence of a "Dialogue of Job" (chaps. 3–27; 29–31) that was composed independently not only of the prose tale (chaps. 1–2; 42:7-17) but also of the theophany. The article is divided into three major sections: (I.) Genre, Fabula, and the Mesopotamian Parallels (viz., the well-known compositions Let Me Praise the Lord of Wisdom and the so-called Babylonian Theodicy); (II.) Determining the Dialogue's Conclusion (this including discussion of four indicators suggesting that the theophany should be regarded as an addition to the original dialogue); and (III.) Interpretation (interpreting the dialogue apart from the theophany and then putting the book together again). M. concludes that the original dialogue ended with Job's accusations left unanswered. Job's powerful denunciation of God's neglect of justice was tempered with the addition of the (originally independent) prose fabula. Perhaps to push readers to contend thoughtfully with Job's assertions, the redactor contributed the divine speeches of the theophany to indicate that there are processes at work in the cosmos that are beyond human comprehension. As part of creation, humans owe God reverence, unexplained suffering notwithstanding.—W.J.U. Google Scholar 2293. [The Ambiguity of the Figure of Job in Job 1–2] Tobias Häner, "Zur Ambiguität der Ijobfigur in der Prologerzähling (Ijob 1–2)," PzB 28 (2019) 25-40. In the Prologue of the Book of Job, the protagonist might appear as simply a paradigm of piety. In a reader-oriented perspective, however, his portrayal reminds one of parallels and similarities to other passages in the Hebrew Bible, which serve to evoke subliminal ambiguities regarding the Joban figure of the Prologue. On the one hand, he evidences similarities with Abraham, but on the other, there are also subtle references to Balaam and Edom as well as reminiscences of the wisdom tradition. Moreover, the exaggerations in 1:1-5 and the ambiguities in 1:22 and 2:10 tend to undermine Job's integrity. The ambiguity of the figure of Job emerges then not only from a consideration [End Page 845] of the book as a whole, but is prepared already in the Prologue. [Adapted from published abstract of online article—C.T.B.] Google Scholar 2294. [Job 3; Job 38–39; Gen 1:1–2:4a] Tobias Häner, "Job's Dark View of Creation: On the Ironic Allusions to Genesis 1:1–2:4a in Job 3 and Their Echo in Job 38–39," OTE 33 (2, 2020) 266-84. Research on the intertextual relationship between Job 3 and Gen 1:1–2:4a by, e.g., Michael Fishbane, Leo Perdue, and Samuel Balentine, has demonstrated the existence of conspicuous parallels between the two texts. However, the rhetorical function of those parallels remains an unsolved problem. My reassessment of the lexical, motival, and structural parallels in question as well as my comparison of Job 3 with Jer 20:14-18 seeks to show that Job's soliloquy in the former text refers to the Genesis creation account by way of allusive irony that is designed to effect a critical engagement with the Torah. In addition, my analysis argues that the same rhetorical device is used in Yhwh's first speech in Job 38–39 which, in its turn, refers to Job 3 and does so in a way that ironically reverses Job's allusive curse and lament in that text. Based on these findings, I conclude that Job is ultimately defeated by Yhwh with his own arguments, albeit not in a harsh, but rather in a gentle, kindly way. [Adapted...

PIERRE, G. God Never Meant for Us to Die: The Emergence of Evil in the Light of the Genesis Creation Account. Eugene, OR: Wipf & Stock, 2020, 204 p.

Resenha do livro: PIERRE, G. God Never Meant for Us to Die: The Emergence of Evil in the Light of the Genesis Creation Account. Eugene, OR: Wipf & Stock, 2020, 204 p. ISBN: 978-1532699627.

Nát'oh Baa Hane': How Tobacco Saved the World from Destruction and Healed the People

Nát'oh Baa Hane':How Tobacco Saved the World from Destruction and Healed the People Avery Denny (bio), Adrian Lerma (bio), and Michael Lerma (bio) There comes a time in life, and in history, when we must be reminded and be retaught about wellness of life—what to do and not to do. On the Navajo Nation, we look around and see young people who are unaware of things that can be harmful to their health. It is our responsibility, as adults, to teach and provide guidelines for their safety needs. This is a Fundamental Law of the Navajo. Today, we all need a good lesson about life. We need to hear it repeatedly to be reminded of life's philosophy of Są'ah Naagháí Bik'ehózhóón, which reminds us that living a good healthy life includes keeping our mind, spirit, soul, and body clean. These lessons of living are not meant to put people down, insult, or embarrass them. These teachings are meant to help get people out of addiction. Many times, all we need is to have someone open our minds allowing us to escape narrow-mindedness. We need a holistic spiritual vantage point of the world. We also need that holistic spiritual view of ourselves, and our relatives. The mind and body manifest a desire to indulge in new educational perspectives. It is natural for our minds to have thirst and hunger for knowledge. Let us feed our minds and bodies with spiritual knowledge. Navajo Hataałii (Chanters) are trained to see to the needs of The People, to maintain their well-being, and to attend to the duty of saving a life. We seek the spirituality in life that is associated with nature and the Holy People, and we journey to better understand longevity and wisdom. As healers and guides, we give our concern with passion, and we believe that without spiritual healing, we will all suffer down the road. That is why we are sharing knowledge to save your internal organs and insist that you take care of your body and mind by not contaminating them with unhealthy chemical substances. It is said that all people should live to be 102 years old as this is the ideal age. We want you to be healthy and able-bodied experiencing minimal difficulties. With healing and prevention, we can walk on the correct path of life, which is also identified as the Corn Pollen Road of Life. There are options to turn your life around, to get rid of bad habits that are health hazards. Please choose the life of healthy living in your future. The end is never too soon in this journey of a lifetime. Many people are smart enough to know not to smoke commercial and electronic [End Page 1086] cigarettes, but still cut their lives short by contaminating their lungs. If only we intervened earlier, these relatives would still be alive. Nevertheless, it's not too late to help by sharing the teachings about the dangers of chemical tobacco use. The proper use of Navajo traditional Nát'oh (mountain tobacco) needs to be mentioned at this point. It is a medicinal herb utilized for healing in traditional Navajo ceremony known as "Nahagha." If it is abused, it will become a danger to your health. It should only be used in a prescribed way, to heal and nurture. Abusing Nát'oh will destroy your life and kill you, so quit and leave it alone. Live a long time. No need to smoke to pass time. Instead, smoke in ceremonies for treatment. We are responsible for taking care of our loved ones' lives by educating them with what we know and sharing our experiences. We respect young people's learning abilities, and we want them to live wisely and take life seriously. We hope we all succeed to make change for the better of all. Tobacco People In this section, and in the sections that follow, the information utilized to describe and enhance the understanding of tobacco is taken directly from Diné baa hane', or the Navajo creation account. In this account, each of the Four Worlds had conflict that...

Biblical motifs in S. Aksakov’s Years of Childhood [Detskie gody Bagrova-vnuka

The article analyzes the biblical motifs and mythopoetic elements in the second part of S. Aksakov’s autobiographical trilogy Years of Childhood [Detskie gody Bagrova-vnuka]. The first experiences of a child in understanding the world are interpreted as ‘living knowledge’ (a term coined by A. Khomyakov). The image of the boy’s wet-nurse represents characteristics of the divine nature, the source of the vital force. The poetic image of ‘the torch of life’ is an allusion to the inextinguishable lamps with which the New Testament’s wise virgins greeted the bridegroom in anticipation of the symbolic wedding feast and life eternal. The chapter ‘First spring in the village’ is written to strongly resemble the biblical account of the Creation of the world, both in style and the manner of artistic associations. The book’s mythopoetic element, enduring imagery, and real-life situations create a unity of the cultural space. The Old and New Testaments’ motifs are depicted to be in natural coexistence. The world is shown through the eyes of a child, with childhood portrayed as a cultural phenomenon.

A Linguistic and Theological Assessment of the Gap Theory with Particular Reference to Genesis 1:1-2b

Over the years, Christian scholars have made various attempts to explain the origin of the universe based on the Genesis account of creation. Three key evangelical interpretations of Genesis 1:1-3, namely, the restitution theory, the gap theory, and the precreation chaos theory, have emerged from the debate. Of particular importance to the present study is the gap theory which attempts to reconcile the Genesis account of creation with the geological claim that the earth is billions of years old. Advocates of the gap theory argue that God initially created a perfect universe in Genesis 1:1 which became imperfect in Genesis 1:2 as a result of a cataclysm. Though appealing, the linguistic and theological basis for this popular theory has been questioned by many biblical scholars. The purpose of this paper is to investigate the validity of the gap theory through a linguistic and theological examination of Genesis 1:1-2b. At the end the study discovered that the gap theory does not rest on solid exegetical, theological and linguistic grounds.

Satisfactory accounts of divine creation

Multiverse theorists provide controversial, unique but unified accounts of divine creation that result in the Anselmian God creating a best world. On what conditions should theists endorse this or any account of divine creation? One available way is to evaluate how well they resolve some intractable problems in philosophical theology. I argue that multiverse accounts do not resolve these problems to a greater degree than some alternative account of divine creation. I conclude that we should endorse the alternative account over multiverse accounts.

Contesting effectuation theory: Why it does not explain new venture creation

We evaluate whether the theory of effectuation provides – or could provide – a powerful causal explanation of the process of new venture creation. We do this by conducting an analysis of the principal concepts introduced by effectuation theory. Effectuation theory has become a highly influential cognitive science-based approach to understanding how nascent entrepreneurs start businesses under conditions of uncertainty. But by reducing the process of venture creation to a decision-making logic, effectuation theory pays insufficient regard to the substantial, pervasive and enduring influence of social-structural and cultural contexts on venture creation. Powerful explanations should conceive of venture creation as a sociohistorical process emergent from the interaction of structural, cultural and agential causal powers and must be able to theorise, fallibly, how nascent entrepreneurs form particular firms in particular times and places. We conclude that effectuation’s contribution to entrepreneurship scholarship is more limited than its advocates claim because it can offer only an under-socialised, ahistorical account of venture creation. Failure to theorise adequately the influence of structural and cultural contexts on venture creation implicitly grants nascent entrepreneurs excessive powers of agency.

Milton, Thomas Hobbes, and the Political Problem of Chaos

This article explores the political ramifications of chaos in Milton’s Paradise Lost. Through a close reading of Milton’s creation account, it argues that the narrative constraints of epic force the poet into assigning more persistence and antagonism to the prima materia than his theology or politics would like. It further argues that Milton’s poetic Chaos makes him an uneasy ally of Thomas Hobbes and Hobbes’s de facto political philosophy. The article demonstrates how, in order to resolve this political problem, Milton folds the anarchic material of Chaos into Adam and Eve, transforming its anarchic will into their free will.

Creation and Contingency in Early Patristic Thought: The Beginning of All Things by Joseph Torchia, O.P

Reviewed by: Creation and Contingency in Early Patristic Thought: The Beginning of All Things by Joseph Torchia, O.P M. J. Edwards Creation and Contingency in Early Patristic Thought: The Beginning of All Things. By Joseph Torchia, O.P. Pp. xxiv + 228. Lanham, Md.: Lexington Books, 2019. Pp. xxiv + 288. $95.00 (cloth). ISBN 978-1-4985-6281-2. Although this book covers ground that has been covered by previous books on the Christian doctrine of creation out of nothing, the title intimates that the question for Christian writers before Nicaea, and even their philosophical interlocutors, was not so much the provenance of the substrate of the world as its “contingency,” its dependence on an eternal power and purpose. As Torchia demonstrates in his first chapter, the opening verses of Genesis, while not entirely destitute of a philosophy, were written to proclaim the complete [End Page 330] subjection of the world to its maker, not to determine the ontological status of the chaos that preceded it. The prophets extol God’s majesty and beneficence, while the Psalms and Solomonic books ascribe all the works of nature to his wisdom, without pronouncing on the origin of matter, and even the incidental praise of God as the one who made all things “from what is not (ex ouk onton or ouk ex onton) at 2 Maccabees 7:28 does not tell us whether this state that precedes existence as we know it was one of absolute nothingness. Torchia argues that the early Christians were chiefly concerned to renew and refine this doctrine of contingency when they married the Mosaic account of creation to its most beguiling rival in the Greek world, the Timaeus of Plato (which is the subject of chapter 2). In the Timaeus (which, as Torchia says, follows the discussion of formal causes in the Phaedo and of the good as final cause in the Republic), the efficient cause of creation is a Demiurge, or artificer, who imposes upon the labile realm of becoming the timeless principles that inhabit the realm of being. His action as creator is voluntary, yet also a logical corollary of his goodness; the narrative inevitably depicts him as acting in time, yet time itself is one his first productions, the necessary matrix of the laws which regulate change and succession in the physical cosmos. For the shaping of this world a receptacle is necessary; consistency of reasoning forbids us, however, to grant it any definite form, so that even Plato’s own word khora or “space” is only a symbol of the unbridged lacuna in our vocabulary. While it is never called “matter,” it is sufficiently recalcitrant to impose limits on the resemblance of the temporal copy to its eternal paradigm; at the same time, we are not told whether the Demiurge is the author of this paradigm or what it was a paradigm of in the time (if it was a time) before the cosmos came into existence. Even without the assistance of Aristotle, any thoughtful reader of Plato might have come to the view that this “likely tale” was not a literal statement of his beliefs but a new sketch of the “way of seeming” which his venerable predecessor Parmenides of Elea had opposed to the way of truth. To these arguments against the literal reading of the dialogue, which are accurately set out by Torchia, we must add that in the Phaedrus of Plato, soul is necessarily immortal, being the source of every movement and therefore the only possible mover of itself. From this it would seem to follow both that the temporal creation of the soul in the Timaeus is not to be understood literally and that the motion of the receptacle before it submits to the Demiurge must also be attributed to a pre-existent soul. This second point accounts for the postulation of an evil soul of the world in both traditions of exegesis, the literal and the allegoretic, in the early Roman era. Torchia declares the allegorists a majority, though they include at the highest count Calvenus Taurus, Apuleius, Alcinous (whose date and identity are uncertain) and Albinus if he is not the same person as...

III

III John S. Grabowski Mark S. Massa utilizes Thomas Kuhn's model of paradigm revolution and replacement in the history of modern science to offer a novel reading of modern Catholic natural law theory. The various paradigms of natural law do not betray linear, organic development as much as wholesale replacement of competing accounts as each sought [End Page 70] to explain better the anomalies of the reigning paradigm and the "data" of lived moral experience, the complexity of which always exceeds the ability of any one model to capture. Certainly, this Kuhnian lens yields insights into the inadequacy of what Massa calls the Neo-scholastic paradigm in the face of the twentieth century crisis of Catholic moral reasoning before and after Humanae Vitae. Yet one cannot help but wish that the landscape was surveyed more widely both historically and analytically. The use of Lonergan's account of "historical consciousness" to outline the overturning of the "classicism" of modern Catholic moral theology can have an ahistorical ring insofar as this language fails to acknowledge its own embeddedness in a historical tradition with its roots in Hegel, Vico, and others. It also tends to create an unfortunate binary in regard to method—either one is classicist or "historically conscious"—as if there were no other alternatives. Something like Alasdair MacIntyre's account of dialogue within and among rival historical traditions seems to offer a more sophisticated approach to this history without smoothing away Massa's sharp Kuhnian edges of disagreement. Another set of problems is posed by Massa's decision to focus on what he calls the "micro-tradition" of natural law. This can create the impression that natural law is a sufficient or stand-alone methodology for Christian moral reasoning and the language of virtue or scripture is an afterthought or add on. In regard to some of the thinkers he engages (e.g., the proportionalism of Richard McCormick or the new natural law of Germain Grisez), this might be fair. But certainly, Jean Porter gives significant weight to the language of virtue in her "robust realist" recovery of Thomas and Lisa Sowle Cahill spends a significant amount of time wrestling with the biblical witness in constructing her pragmatic, cross-culturally capable, feminist ethic. And beyond these figures, much of the work of post-conciliar renewal has been precisely in a deeper engagement with biblical theology and virtue theory. When it comes to the Angelic Doctor himself whom Massa sees as the font of the many paradigms he surveys, the problem is even more pronounced. It is worth considering that while the Summa Theologiae devotes a mere question to natural law (I–II, q. 94), the language of virtue (and opposing vices) occupies much more space within the prima secundae and virtually all of the secunda secundae. Further, Aquinas's entire account of virtue is situated within a deeply biblical account of creation and salvation history. The effort to construct an entire moral system on the basis of natural law is simply foreign to Thomas. In the end Massa's reading is interesting, but the lens too narrow. Catholic moral theology—medieval or modern—cannot be reduced to a [End Page 71] dispute over the most adequate accounts of natural law without significant distortion. John S. Grabowski The Catholic University of America Copyright © 2020 American Catholic Historical Society

Reproductive Justice Re-Constructs Christian Ethics of Work

This essay proposes an anti-work Christian ethics of work: that is, an ethics of work that breaks Christianity’s complicity with capitalism’s death-dealing ideology of work. Taking up feminist anti-work theory’s call to the “refusal of work,” the essay first clarifies the relationship between work and care within the capitalist work-system (a concept coined here by the author). It then argues that the activist framework known as reproductive justice—once it is expanded to the whole sphere of social reproduction—offers a moral norm adequate for an anti-work Christian ethics of work. This new norm resonates with the Christian account of Creation, in which ruach circulates for the joy-filled liveliness of all.

Creation and Contingency in Early Patristic Thought: The Beginning of All Things by Joseph Torchia

Reviewed by: Creation and Contingency in Early Patristic Thought: The Beginning of All Things by Joseph Torchia Alexander H. Pierce Creation and Contingency in Early Patristic Thought: The Beginning of All Things Joseph Torchia Lanham, MD: Lexington Books, 2019. Pp. xxxiv + 229. ISBN: 978-1-4985-6281-2 The publication of Gerhard May's Schöpfung aus dem Nichts in 1978 (and its subsequent translation under the title Creatio ex nihilo in 1994) contributed to a heightened concern among biblical scholars, theologians, and historians of philosophy to trace the development of the doctrine of creation ex nihilo within Jewish and early Christian literature and to situate it in the light of the philosophical traditions that developed in response to Plato's Timaeus. Many scholars have called May's proposal into question and others have come to his defense. Joseph [End Page 446] Torchia's book under review successfully accomplishes pushing the focus of the conversation beyond controversy over whether the explicit terminology of creation ἐξ οὐκ ὄντων is the evidence necessary to evince early Christian selfdifferentiation to a more implicit factor, what he calls the "contingency criterion," by which he means "whether the text in question affirms the contingency of created reality in relation to the sovereignty and omnipotence of its Creator" (xxvii). In this excellent monograph, Torchia builds on a diverse and expansive literature by offering a well-balanced analysis that provides us with a greater level of clarity concerning the theological horizon of creatio ex nihilo as the absolute sovereignty of God and contingency of all creation. Creation and Contingency is comprised of three parts. In the first, Torchia examines the sources of the development of the doctrine of creation, including Christian Scripture (Chapter 1), Plato's Timaeus (Chapter 2), and the debates among Middle Platonists concerning Aristotle's criticism of Plato's cosmogony (Chapter 3). Torchia contends in Chapter 1 that Scripture attests both the correlativity of creaturely contingency and divine sovereignty and that God's creation is invested with an intelligible purpose, to participate in the God who is its highest Good. In Chapter 2, Torchia takes the "beginning" of all things in Tim. 27d-69a as a point of departure to explore how Plato presents a teleological world in which true Being is immutable, cosmogony involves the mutability of this sensible world, and the changing world of Becoming we experience is good because of its participation in intelligible Being. In anticipation of the third chapter, Torchia presses the issue of the literal and metaphorical readings of Plato's Timaeus, contending that whereas the majority of Plato's successors took his claim that the world came into being (γέγονε) metaphorically, Aristotle read Plato literally, which conflicted with his own view that the world is eternally existent, without beginning or end. Chapter 3 then charts the Middle Platonists who uphold the "majority opinion," siding with Aristotle on the eternal world while referring to Plato to speak of causal principles that explain its order (e.g., Alcinous, Apuleius), and those who maintain a temporally originated universe (e.g., Plutarch, Atticus). As he turns to consider the early patristic reception of these sources, Torchia alerts readers to an important issue often underappreciated in such studies, namely, the problem of "meaning variance" in the unwarranted conflation of creation as ordering disorder with creation as bringing being out of non-being (64–65). The second part of the book attends to the theology of creation and the relation of God to the world in Hellenistic Judaism and the Apostolic Fathers, finding in these sources both the conflicted reception of the biblical text and Plato's Timaeus and the undeniable anticipation of later developments among the Greek apologists of the second century. In Chapter 4, Torchia treats the creation account according to Philo Judaeus, showing how Philo's reading of Genesis as a Middle Platonist enabled him to function as a point of contact between Hellenistic and Judeo-Christian thought and a model for how to incorporate Plato's Timaeus and Genesis (among other scriptural texts) in a satisfactory account of the beginning of all things. Chapter 5 prepares the [End Page 447] way for the final part by considering the Apostolic Fathers' affirmations...

Christ, Creation, and the Cosmic Goal of Redemption: A Study of Pauline Creation Theology as Read by Irenaeus and Applied to Ecotheology

Leese’s work, like Caesar’s Gaul, is divided into three parts: an investigation into creation motifs in Paul’s letters, an exploration of Irenaeus’s creation theology, with a particular emphasis on his reading of Paul, and (far more briefly) a gesture toward how these two theologians might inform contemporary ecotheology.After a brief introduction, Leese begins her work in earnest in ch. 2 by arguing that the term new creation in Paul refers to full-blown cosmic redemption and not merely to personal salvation. Considerable time is devoted to countering M. Hubbard’s contention for the latter proposition. She continues with a detailed analysis of Paul’s vocabulary to demonstrate that he is “deeply indebted to Jewish apocalyptic themes” (p. 59), which furthers her argument that Paul’s concern is for the deliverance of both humanity and the rest of creation.Chapter 3 details the Christological connection in Paul between creation and consummation. She focuses here on 1 Corinthians, with particular emphasis on 1 Cor 8:6, 10:26, and 15:20–28. As she notes, “The sovereignty of Christ thus becomes the theological foundation from which Paul articulates the interrelatedness of ‘all things’ and the consequential ethical imperatives that result from this interrelatedness” (p. 88).Chapter 4 turns to the question of Christ “as image of God and as Adam.” In addition to further reflections on 1 Corinthians, Leese is able to take up some of the Christological motifs in Col 1, particularly the notion that Christ is depicted here as the archetypal image of God. She demonstrates that Paul reads the creation narrative in light of the Christ event: “Hermeneutically, the first creation narrative functions as a theological lens for understanding God’s new creative work in Christ, which partly includes the creation of a church that embodies and reflects Christ to the world” (p. 127).At this juncture, Leese introduces Irenaeus’s theology of creation. She starts in ch. 5 with a very helpful overview of Irenaeus’s historical setting as an opponent of “Gnosticism” (she employs the quotation marks in recognition of the vexed question of precisely what “Gnosticism” points to in antiquity, but she rightly recognizes one can hardly do without the term). She follows with a closer look at Irenaeus’s reading of Paul (ch. 6), comparing and contrasting her contemporary academic perspective from earlier in the book with Irenaeus’s more theological and integrative approach. This is in many respects the heart of the book, as she is able to move beyond the foundational material of the earlier chapters and devote her attention to the interplay of Paul and Irenaeus. While Leese does a very capable job interacting with the academic treatment of Paul, her sympathies seem to lie with Irenaeus’s reading strategies, which afford greater liberty for bringing the apostle’s insights into ecotheological discussions.The final chapter sketches out some of the ways in which modern-day theologians might deploy Paul and Irenaeus as they seek to address environmental concerns.The book will prove most useful for readers looking for an introduction to how creation motifs work themselves out in Paul and Irenaeus. She does solid work in establishing Paul’s commitment to cosmic (as opposed to merely personal) redemption, and her introduction to Irenaeus’s thought is well-informed and lucid. At times, she is somewhat hampered by the constraints of scholarly etiquette: she does deal with the seminal account of Christ and creation in Col 1:15–20, but one suspects that her treatment is not as thorough as it might have been were Colossians more widely accepted as coming from Paul’s hand; the Pastoral Epistles—which are arguably the richest resource for reflections on creation in the traditional Pauline corpus— are left to the side. One looks forward to how Leese might delve more deeply into Paul and Irenaeus in the future.The book is clearly laid out, and her engagement with secondary literature is thorough and even handed. If her treatment of ecotheology is by her own admission only a sketch; it does indicate how a retrieval of Paul and Irenaeus could serve the present-day church in its engagement with pressing ecological matters.

NILAI KONSUMEN WISATA DALAM RUANG PROMOSI DIGITAL

Abstract
 Consumer value is the basic fundamental of marketing communications. Promotional materials on media have to consider the value of consumer expectations, wishes, experiences, and perceptions. This means the product or service has to interact with consumers (need, expectation, experience, and perception). The emergence of new media becomes an alternative for marketers to promote goods or services to their target market. But the emergence of this new media in addition to being an opportunity also becomes a challenge in presenting the best consumer value. The purpose of this research is to find out the ways of creating the value of local tourism on social media. The researcher chooses the official account of Twitter of Government Tourism and Culture Office of West Java as an object of research. The focus of this research is promotional content on the official account of Twitter and consumer value creation. This research is content analysis. The purpose of this research is the identification of the value and effort of tourism, consumer value creation, especially on social media. The output of this research is patterns of consumer tourism, value-creation. Consumer value creation is not applied in visual and textual comprehensively. In addition, based on the content of this account, the local tourist is as the main target market. The values in this account are created for local tourists and not for international tourist.
 
 Keywords: consumer value, tourism, tourism marketing.

Genesis, the Threefold End of Human Beings, and Biblical Eschatology

ABSTRACT This essay offers a constructive critique of J. Richard Middleton’s recent contribution to biblical eschatology, A New Heaven and a New Earth: Reclaiming Biblical Eschatology. Middleton’s work provides a good account of one key aspect of biblical eschatology, the notion of reigning with Christ, but it neglects other important dimensions of the human vocation as set forth in Genesis. Specifically, Middleton ignores the importance of rest as the climax of the first creation account and downplays the significance of the cultic motifs found in both creation accounts of Genesis, as well as the prominence of these motifs in the Book of Revelation. If one wants to understand the purpose of human existence both in the here and now and in the eschaton, it is necessary to offer a more robust account of the reasons for which God created human beings. Kingship, rest, and worship all feature prominently in Gen 1–3, and all three reappear in important contexts throughout Scripture, including a variety of eschatological texts in the NT. Only by attending to all three of these themes will one arrive at a well-rounded biblical eschatology faithful to the whole of Scripture.

Genesis 1–11: A Narrative-Theological Commentary

Genesis 1–11: A Narrative-Theological Commentary

CREATORS AND CREATURES: THE CREATION ACCOUNT IN GENESIS AND THE IDEA OF THE ARTIFICIAL HUMANOID

AbstractScience fiction, this article argues, provides an imaginative domain which can offer a unique understanding of the interaction between science and religion. Such an interaction is particularly present in the idea of the artificial humanoid as brought to life in Mary Shelley's Frankenstein and the recent television series Westworld. Both revolve around the theme of a moral relation between scientist creator and humanoid creature in accord with a norm that first took shape in the biblical account of God's creation of the first human beings. At the same time, these works of fiction cast light on the contrast between the biblical account and the Mesopotamian myths of creation. In the manner of Frankenstein and Westworld, science fiction can integrate the perspective of science with that of the biblical tradition.

Short-term false memories vary as a function of list type.

False memories have primarily been investigated at long-term delays in the Deese-Roediger-McDermott (DRM) procedure, but a few studies have reported meaning-based false memories at delays as short as 1-4 s. The current study further investigated the processes that contribute to short-term false memories with semantic and phonological lists (Experiment 1) and hybrid lists containing items of each type (Experiment 2). In Experiment 1, more false memories were found for phonological than for semantic lists. In Experiment 2, an asymmetrical hyper-additive effect was found such that including one or two phonological associates in pure semantic lists yielded a robust increase in false alarms, whereas including semantic associates in pure phonological lists did not affect false alarms. These results are more consistent with the activation-monitoring account of false memory creation than with fuzzy trace theory that has not typically been referenced when describing phonological false memories.

Beginnings: Why the Doctrine of Creation Matters for the Integration of Psychology and Christianity

This article considers what integration efforts in psychology would look like if informed by a trinitarian account of creation. Further theological reflection about the doctrine of creation reveals four key conclusions that are valuable for conceiving the relationship between theology and psychology: (1) The goodness of the created realm establishes the investigation and exploration of human nature through science and psychology; (2) Human nature can be explored through psychology because God’s providential care allows a certain “order” of creation to be preserved despite the reality of sin; (3) God endows humanity with creative abilities to discover and develop the created realm and culture through the science of psychology; (4) God’s trinitarian relations with the world establishes the theological basis for the social, embodied, and relational aspects of human nature that are able to be discerned through the study of psychology. The implications that these four key conclusions have for psychological research and clinical psychology will also be discussed.

An International Law Perspective on the Challenges Confronting the Human Rights Council

Abstract: The United Nations (UN) Human Rights Council (HRC) is the principal UN human rights body, and arguably the lynchpin of the UN human rights machinery. It brings together States, independent experts, UN staff and civil society actors, and reports to the full UN membership as a subsidiary body of the General Assembly. Its mandate and work is broad, with the body combining highly political elements, significant reliance on expertise, and in situ human rights investigations. In the 13 years since its establishment, the HRC has received significant attention from scholars, observers, civil society, and the wider public. There have been many significant successes and other highly visible failures in relation to the Council's mandate to promote, protect, and develop human rights. Since its establishment, the body has been a battleground over which the UN has to overcome inherent structural and ideological flaws in the pursuit of making the idealist human rights vision a reality. This article will provide an account of the Council's creation, key elements, work, and some of the largest challenges including primacy of State sovereignty, politicisation of the Council, and some highly politicised country-specific situations.