The Bible Among Myth

LIBERTY UNIVERSITY A BOOK SUMMARY THE BIBLE AMONG THE MYTHS BY power JOHN N. OSWALT NAME OF STUDENT FABIOLA REID STUDENT ID 22379938 CLASS OBST 590 INSTRUCTORS NAME DR. ALVIN THOMPSON DATE SUBMITTED 03/03/2013 INTRODUTION The actor, seat N. Oswalt, begins his introduction, speaking in regards to the differences surrounded by the hoar volition, religions and cultures of the people from the Ancient Near eastmost. As The word of honor Among the Myths begins it is the assumption that firearm there has been no change since the 1960s, there has been a shifted.Before whence, Scholars c altogether backd that the experienced Testament was true and not compargond to any other, however, now scholars incertitudeed this picture and contribute begun to believe that the over-the-hill Testament books atomic number 18 akin(predicate) to the other religions of its day. 1 Oswalt bears by discussing a most consequential philosophic difference inwardly the former(a) Testament and its contemporaries. He distinguishs that there is a clear distinction betwixt essence and accident. 2 Oswalt states that an accident can be roughlything as similar as hair, while self-consciousness is an essential.To remove an accident provide not have change but to remove an essential, this thing allow cease to be itself. 3 - The rootage establishes to the ref the conception of myth also imitating the option that scholars continue to differ greatly on this exposition Oswalt insists that this ought to not dissuade the individual from seeking a good definition of the word. In point for him to decide this word, he contestation four basic characteristics of a myth. 1. John N. Oswalt, The parole Among the Myths, Grand Rapids, MI Zondervan, 2009, 11-12 2.Ibid, 13. 3. Ibid. The first characteristic macrocosm having little(a) or no intrinsic value and the second characteristic was the proportional lack of interest in diachronic studies. The third is the practice of mis representation and involvement with the occult. The fourth is the refusal to accept responsibility for individual actions. 4 Oswalt concludes his introduction with a substantial claim. He emphasizes that theological claims are native from historic claims. 5 Oswalt states that trustiness must be contingent upon both the theological and historical claims.If the historical claims are patently traitorously, past no credence ought to be apt(p) to the theological decrees, In the end, I am not advocating a the give-and-take says it, and I believe it, and that stifftles it point of check, although those who disagree with me may argue that to be the case. What I am advocating is a willingness to tout ensembleow the account book to determine the startle place of the investigation. 6 CHAPTER ONE - The first chapter discusses the al-Quran in milieu of its purlieu and contribution to society as a whole.Oswalt mentions that there are numerous contributions to way the Western world v iews reality. The leger, however, is the most important contributor. 7 4. Ibid, 14. 5. Ibid, 16. 6. Ibid, 17. 7. Ibid, 21. classical ideal The Greek philosophers of the early centuries brought in this way of idea that was to have a profound put in on the western world. The belief, in a origination instead of a polyverse, adding, simple cause and effect, as well as non-contradiction were three of their most significant contributions. 8 Hebrew ThoughtWhile the Greek philosophers were struggling to express their point of view, the Hebrews were also articulating their beliefs by way of the prophets. Their beliefs were as follows There is only virtuoso matinee idol, matinee idol is the touch on Creator of tot everyy that is, God exist apart from creation, God has made himself known to his people, God has made his will known to his people, and God rewards and punishes people for undermentioned or disobeying his will. 9 Combing Greek and Hebrew Thought -Oswalt states when the G ospel of Jesus presupposed the Israelite worldview, penetrated into the Graeco-Roman world, this set the stage for the combination of the Greek and the Hebrew worldviews in the distinctively saviourian way. The Greeks rational eyeshot combined with Hebrew peoples belief in monotheism. 10 8. Ibid, 22. 9. Ibid, 23. 10. Ibid, 25 Oswalt argues that logic was not completely actual until after people realized that God not only was the sole creator of the universe, but was also completely separate from the creation.What is most important is that science and logic cannot stand on their own and if they attempt to then this will lead to self-destruction. Oswalt gives an example Hiroshima and the Buchenwald concentration camp and humanitys achievements when it is devoid of Gods influence. 11 CHAPTER TWO In this second chapter, Oswalt discusses his definition of myth. However before Oswalt begins this definition he begins to argue the very question with regard to the myth and wherefore it is questi whizd at this time. Oswalt mentions that fifty years ago there would not be such a question.However by the 1960s and as more than scholars begin to research the Bible, more questions aroused. 12 - Oswalt wishes to apply the reserve classification to the Bible. Unequivocally, he describes whether or not the Bible should be considered a myth or not. In order to properly answer the question, Oswalt list several definitions posed by scholars today. As Oswalt listed these definitions, he also explains why he feels that they are inadequate. 11. Ibid, 27. 12. Ibid, 29-30. The category of definitions falls under one convocation known ashistorical-Philosophical and they are as follows 1.Etymological based on a false and fictitious deity or event. 2. Sociological-Theological the truth is seen as relative and something is seen as true if it is seen by others. 3. Literary the events are not seen as even up or wrong. Instead, the narrative employs heavy use of symbolism to expr ess its meaning. 13 - These definitions all have one thing in common which is at their core they all believe in the philosophy of continuity. Oswalt states that continuity is a philosophical principle that asserts that all things are continuous with each other.Oswalt uses an example of a person being one with the tree. Not merely symbolically or spiritually, but actually. The tree is me I am the tree. 14 13. Ibid, 33, 36, 38. 14. Ibid, 43. CHAPTER THREE Chapter three discusses pertinacity as the center of topic. Carrying over from chapter two the one thing that myths have in common at their core is the presence of continuity. This way of thinking is viewed as all things are viewed as related in some hold or fashion. There are three major forces (humanity, genius, and the divine) this is where everything exists within the circle. 15 The make of continuity are numerous and varied in accordance. ane of these effects is looking at signs in nature. The effects are try to be explai ned by weather patterns, floods, fire, plagues and the celestial beings. Other examples are the effects of fertility and potency and the preoccupation of the people thereof. Oswalt uses the example of how sexuality is so central to peoples lives today is a reason for this effect of continuity. 16 - Finally, Oswalt deals straightforwardly with what he feels are the common features of myth.Excluding a few exceptions, myths all share the belief that their existence is based on Polytheism. Which is the belief of more than one god or and many gods. The second is these gods in the form of images. The use of symbols and icons are believed strongly in order to interact with nature and the divine. The gods themselves are not view highly in fact view lowly, they are not seen as actual beings. Confliction is what is needed in order for the universe to evolve and myths have a low view of mankind. 17 15. Ibid, 48. 16. Ibid, 50-56. 17. Ibid, 57-59.CHAPTER quartette In chapter four Oswalt reverts back to characteristics of the Bible. Here he argues with the topic of high quality, where God (who has been in existence before the universe) interacts with all things thereof. In this Biblical thought process there is uniqueness with regard to the modern-day belief systems in many ways. However one must bear in approximation that the Old Testament is remarkably self-consistent regarding the things it maintains about the nature of reality. 18 Oswalt provides the reader with a broaden list of some common characteristics.Monotheism, of course one of the most obvious characteristics of the Bible that stands out among other religions. With the exception of Judaism, Christianity, and Islam which are all in a flash correlated from the Bible. Most other religions are polytheistic. The existence of Yahweh being the only God was a defining characteristic for the Old Testament and the Bible as a whole. 19 - Another characteristic of the Old Testament theory is that God was in existence pr ior to the all creation. All that exist is after God and God created it.Oswalt states that if the world is serious of chaos that it is not due to God but the spirits of this world. Oswalt mentions that the Bible is a position to insist that the problem of humanity is not a tragic fatedness to evil, but a spirit that prefers evil to good. 20 18. Ibid, 63. 19. Ibid, 64-65. 20. Ibid, 66. CHAPTER FIVE In chapter five Oswalt argues that the Bible is totally different from other religious writings and is unique in its self. Oswalt further discusses the issues of ethics, In the Ancient Near East the non-biblical worldviews held two sets of ethics.One set is related to how people interacted with each other. The other set of ethics is related to how people acted upon the deities. In Bible ethics demeanor was defined by God and God alone and not instance to the social changes in society, they obey God. 21 Oswalt discusses some of the similarities between Israelites and non-Israelites. Some of the practices were sooner similar. The sacrificial ceremonial, the manner of their offerings, the layout of the tabernacle and synagogue and also the decoration of the temple all seem similar to those of the Israelite and non-Israelite people.Their practices of expression and thought pattern were similar to where Oswalt indorses his belief that these areas are incidental and not essential to the basic identities of the people. 22 CHAPTER sise - Chapter six introduces the Bible and History, Oswalt points out the there is a distinction, between myths and the Bible, whereas the myths are based on many gods, the Bible is based on one God. History and the Bible run parallel to each other. Oswalt argues the idea that to state the Bible is not historical is something of an oxymoron. 23 21. Ibid, 85-87. 22. Ibid, 91-97. 23. Ibid, 112. Oswalt uses Websters New World vocabulary of the American Language to describe the definition that he feels would best delay record. History function s on different levels. Its connections could be to someone or something or both. Yet the Bible is its own form of floor correlated with mankind and their surroundings. 24 CHAPTER SEVEN AND EIGHT Oswalt attempts to address some of the issues that were used against the Bible concerning its historical stance.Oswalt does mentions some gaps, progress and lack of progress, whether the Bible is history-like or historical manufacturing as well as how it relates to revelation and supernatural events and whether Israel is unique in these areas. 25 Oswalt makes the case in the eight chapter that the Bible is historical and completely accurate. Oswalt states this social occasion is of the utmost importance. While one would state that there are sections of the Bible that are not historical for example poetic and wisdom, these too are historical because they describe people, relationships weaknesses and failures.The entire Bible is historical especially when it pertains to the history of the J esus Christ. - The author states that one could argue German distinction between Historie (defining what happen) and Geschichte (telling what is going on) as being valid. 26 24. Ibid, 112-115. 25. Ibid, 138-141. 26. Ibid, 157-168. The conclusion of this section determines that history is inseparable from theology in the Bible. Theology is in relation to the historical events. The author uses an exceptional example with regard to the resurrection to support this conclusion.He directs the reader to one of the epistles pen by the Apostle Paul to the church of Corinth. The Apostle Paul states that ones combine cannot exist without a historical belief in the resurrection of Jesus Christ. 27 If Christ was not raised then your faith is futile and you are be quiet in your sins. (1 Cor. 1517) CHAPTER NINE AND TEN - In chapter nine the author discusses alternative views pertaining to the biblical narrative as it is known today. He began with the arguments of John Van Seters.Professor Van S eters emphasizes that the Bible had to have been altered by Jewish priest after Babylonian exile. 28 Oswalt mentions that the second is Frank Cross who assumes that the Bible used to be an epic poem, however was changed into the Old Testaments current state at some point. 29 The third is William Dever who believes that Israels belief systems were identical to Canaanite beliefs and the Christian scholars have overlooked certain facts throughout history to portray an inaccurate account of ancient Israel. 30 Then, finally, Oswalt discusses Mark Smith and his notion of Israels belief system. Mark Smith argues that Israels beliefs are directly originated from the Canaanites polytheistic beliefs. 31 27. Ibid, 170. 28. Ibid, 173. 29. Ibid, 175. 30. Ibid, 177-180. 31. Ibid, 181-184. The author concludes this book in chapter ten where he reiterates his main points taken from previous chapters. He stresses the major theme is that severalise between biblical and non-biblical views of reality . The biblical view is deep-seated in transcendence and the non-biblical view is deep-seated in continuity. 31 In the end, we may differ on the biblical worldview and theology, given to them, but what matters in the end is how we answer the following questions Is there a God? Does he have a will for our lives? Has he made known that will to us in explicit actions and speech in time and space? If we answer no then the entire enterprise is bootless. However, if our answer is yes the question of what Gods will is and how he has chosen to reveal it becomes one of absolutely ultimate significance. 32 - 31. Ibid, 185. 32. Ibid, 194.REFERENCES 1. Oswalt, John, N. , The Bible Among the Myths Grand Rapids, MI Zondervan, 2009, 11-12 2. Ibid, 13. 3. Ibid. 4. Ibid, 14. 5. Ibid, 16. 6. Ibid, 17. 7. Ibid, 21. 8. Ibid, 22. 9. Ibid, 23. 10. Ibid, 25. 11. Ibid, 27. 12. Ibid, 29-30. 13. Ibid, 33, 36, 38. 14. Ibid, 43. 15. Ibid, 48. 16. Ibid, 50-56. 17. Ibid, 57-59. 18. Ibid, 63. 19. Ibid, 64-65. 20. Ibid, 66. 21. Ibid, 85-87. 22. Ibid, 91-97. 23. Ibid, 112. 24. Ibid, 112-115. 25. Ibid, 138-141. 26. Ibid, 157-168. 27. Ibid, 170. 28. Ibid, 172. 29. Ibid, 175. 30. Ibid, 177-180. 31. Ibid, 181-184. 32. Ibid, 185 33. Ibid, 194