{"id":6556,"date":"2010-07-24T13:46:33","date_gmt":"2010-07-24T13:46:33","guid":{"rendered":"http:\/\/blog.beliefnet.com\/jesuscreed\/2010\/07\/saturday-afternoon-book-review-23.html"},"modified":"2010-07-24T13:46:33","modified_gmt":"2010-07-24T13:46:33","slug":"saturday-afternoon-book-review-23","status":"publish","type":"post","link":"https:\/\/www.beliefnet.com\/columnists\/jesuscreed\/2010\/07\/saturday-afternoon-book-review-23.html","title":{"rendered":"Saturday Afternoon Book Review: Andy Holt"},"content":{"rendered":"

\"Library.jpg\"<\/a><\/span><\/p>\n

This review comes at the perfect time. Though we did a series on Walton’s book when it came out, we are treated to review of the book during a period when this topic is fresh and relevant to the posts of RJS. <\/p>\n

Again, if you’d like to submit a review, please do so…<\/p>\n

Blog Book Review: The Lost World of Genesis One: Ancient Cosmology and the Origins Debate<\/a>\"\"
\n<\/strong><\/em> by John Walton<\/p>\n

The first chapter of Genesis is the most hotly contested biblical text of our time. Theories and interpretations abound as scholars have turned the chapter upside down and inside out looking for biblical clues (and ammunition) to the origins of the universe. There are at least four major schools of interpretation on Genesis One: young-earth creationism; day-age theory; the gap theory; and the literary hypothesis. It’s time to add a fifth school to that list: John Walton’s cosmic temple inauguration<\/i>.<\/p>\n

Walton derives his thesis from his exploration of Ancient Near Eastern cultures and their creation myths. The problem with the current, Western interpretations of Genesis One is their failure to overcome the distance between our modern culture and the culture of ancient Israel (existing alongside and within larger cultures like Egypt and Babylon, which all have their own fascinating creation stories). “Despite all the distinctions that existed across the ancient world, any given culture was more similar to other ancient cultures than any of them are to Western American or European culture.” (12)<\/p>\n


\n<\/p>\n

Crossing this cultural gulf means making one significant,
\nand seemingly obvious, proposition: Genesis 1 is ancient cosmology. (16) This
\nmeans that “it does not attempt to describe cosmology in modern terms or
\naddress modern questions.” (16) What, then, are the terms in which it describes
\ncosmology? This is the crucial question, and what sets Walton’s interpretation
\non a different course from the others.<\/p>\n

Moderns tend to think of creation only terms of material
\norigins. What is the sun made of and how did it come into being? How long did
\nit take for the mountains to be formed and how did they get their current
\nshape? What is the physical composition of humanity and how did we get to be
\nthe way we are now? These are the questions of a modern, Enlightenment-oriented
\nculture. But these are not the questions of a polytheistic culture, or even a
\nmonotheistic culture within a wider polytheistic world? In order to understand
\nGenesis One, we need to ask the questions the ancients asked.<\/p>\n

Rather than questioning the material origins of the
\nuniverse, the ancients told stories about the functional origins of creation.
\nExistence, for them, was not tied to the material properties of an object, but
\nrather to how that object functioned within a closed system. “In a functional
\nontology, to bring something into existence would require giving it a function
\nor a role in an ordered system, rather than giving it material properties.”
\n(26) Walton proves his point through numerous examples from ancient Near
\nEastern texts, and concludes with this contrast between modern and ancient
\nthinking: “We tend to think of the cosmos as a machine and argue whether
\nsomeone is running the machine or not. The ancient world viewed the cosmos more
\nlike…a kingdom.” (35)<\/p>\n

Functional Ontology is the cornerstone of Walton’s
\ninterpretation of Genesis One. Using this as his lens, he sees in Days 1-3 the
\ncreation of the three fundamental functions of life: time, weather, and food.
\n“So on day one God created the basis for time; day two the basis for weather;
\nand day three the basis for food. …If we desire to see the greatest work of the
\nCreator, it is not to be found in the materials that he brought together–it is
\nthat he brought them together in such a way that they work.” (59) Perhaps a
\nbetter translation of “It was good”, then, would be “It worked.”<\/p>\n

From here, Walton proposes that Genesis One “should be
\nunderstood as an account of functional origins of the cosmos as a temple.” (84)
\nBecause “divine rest takes place in temples,” (87) the seven days of creation
\nare best understood as a temple inauguration. “By naming the functions and
\ninstalling the functionaries, and finally by deity entering his resting place,
\nthe temple comes into existence–it is created in the inauguration ceremony.”
\n(89)<\/p>\n

The implications of this interpretation are numerous., but I
\nwill only mention two. First, if Genesis One is an account of functional
\norigins rather than material origins, there is no conflict between a “literal”
\nreading of Genesis and the findings of evolutionary science. (Walton argues
\nthat the real fight between the creation (and ID) camp and the evolution camp
\nis over teleology, and he makes some interesting prescriptions for public
\nscientific education.) Second, if the cosmos is God’s temple (or divine resting
\nplace) then there are no such things as natural resources–there are only sacred
\nresources, and we must adjust our ecology accordingly.<\/p>\n

Walton’s book offers valuable insight into the Genesis One
\ndebate, and ought to be carefully examined by those on all sides. There is much
\nmore in the book that is worthy of discussion, and it is accessible enough to
\nencourage conversation between all interested parties.<\/p>\n

Questions: Does Walton present a reading of Genesis One that
\nallows Christians to remain theologically and exegetically faithful while being
\nscientifically relevant? Do you find the argument of functional ontology
\nconvincing? How does this interpretation change the game on cosmic origins?<\/p>\n

<\/p>\n","protected":false},"excerpt":{"rendered":"

This review comes at the perfect time. Though we did a series on Walton’s book when it came out, we are treated to review of the book during a period when this topic is fresh and relevant to the posts of RJS.  Again, if you’d like to submit a review, please do so… Blog Book…<\/p>\n","protected":false},"author":70,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-6556","post","type-post","status-publish","format-standard","hentry","category-gospel"],"yoast_head":"\nSaturday Afternoon Book Review: Andy Holt - Jesus Creed<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.beliefnet.com\/columnists\/jesuscreed\/2010\/07\/saturday-afternoon-book-review-23.html\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Saturday Afternoon Book Review: Andy Holt - Jesus Creed\" \/>\n<meta property=\"og:description\" content=\"This review comes at the perfect time. 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