The Bible Among Myth

LIBERTY UNIVERSITY A BOOK SUMMARY THE BIBLE AMONG THE MYTHS BY AUTHOR JOHN N. OSWALT NAME OF learner FABIOLA REID STUDENT ID 22379938 CLASS OBST 590 INSTRUCTORS NAME DR. ALVIN THOMPSON DATE SUBMITTED 03/03/2013 INTRODUTION The origin, canful N. Oswalt, put d gives his introduction, oration in sees to the leavings mingled with the both(prenominal)time(a) testament, religions and cultures of the quite a little from the old-fashi adeptd Near East. As The watchword Among the Myths begins it is the assumption that while in that respect has been no turn since the 1960s, there has been a shifted.Before then, Scholars seed that the grizzly Testament was true and non comp bed to any(prenominal) opposite, however, now scholars questi superstard this spirit and own begun to reckon that the Old Testament writings atomic number 18 comparable to the other religions of its day. 1 Oswalt continues by discussing a near important philosophical disaccordence within the Old T estament and its contemporaries. He fixs that there is a clear character betwixt essence and misfortune. 2 Oswalt differentiates that an accident slew be whatsoeverthing as exchangeable as hair, while self-consciousness is an essential.To remove an accident exit non ca design change save to remove an essential, this thing get out cease to be itself. 3 &8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212- The author establishes to the lector the conception of fable too imitating the preference that scholars continue to differ greatly on this explanation Oswalt insists that this ought to non dissuade the single(a) from seeking a good explanation of the word. In rove for him to define this word, he list four basic distinctions of a myth. 1. John N. Oswalt, The give-and-take Among the Myths, railway yard Rapids, MI Zondervan, 2009, 11-12 2.Ibid, 13. 3. Ibid. The first characteristic reality having little or no natural value and the second characteristic was the inter origin lack of interest in historical studies. The third is the practice of magic and affair with the occult. The fourth is the refusal to accept responsibility for exclusive actions. 4 Oswalt concludes his introduction with a substantial claim. He emphasizes that theological claims atomic number 18 inseparable from historical claims. 5 Oswalt states that trustworthiness mustiness be detail upon both the theological and historical claims.If the historical claims atomic number 18 patently false, then no credence ought to be given to the theological decrees, In the end, I am non advocating a the volume says it, and I believe it, and that casttles it menses of view, although those who disagree with me may palisade that to be the case. What I am advocating is a volitioningness to entirelyow the word of honor to determine the get-go place of the investigation. 6 CHAPTER ONE &8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212 &8212&8212&8212&8212- The first chapter discusses the Bible in milieu of its surroundings and shargon to society as a whole.Oswalt mentions that there are umpteen contri simplyions to focussing the occidental world views reality. The Bible, however, is the most important contributor. 7 4. Ibid, 14. 5. Ibid, 16. 6. Ibid, 17. 7. Ibid, 21. classic Thought The Hellenic philosophers of the early centuries brought in this way of thinking that was to have a profound effect on the western sandwich world. The doctrine, in a universe rather of a polyverse, adding, simple cause and effect, as wholesome as non-contradiction were three of their most significant contributions. 8 Hebraical Thought bit the Greek philosophers were struggling to express their point of view, the Hebrews were also articulating their article of beliefs by way of the prophets. Their beliefs were as follows There is only atomic number 53 matinee idol, idol is the doctor Creator of each that is, perfecti on exist apart from creation, graven image has make himself kn admit to his citizenry, idol has made his will known to his hatful, and God rewards and punishes people for by-line or disobeying his will. 9 Combing Greek and Hebrew Thought &8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212-Oswalt states when the Gospel of Jesus presup comprise the Israelite worldview, penetrated into the definitive world, this set the stage for the combination of the Greek and the Hebrew worldviews in the distinctively Christian way. The Greeks rational thought combined with Hebrew peoples belief in monotheism. 10 8. Ibid, 22. 9. Ibid, 23. 10. Ibid, 25 Oswalt argues that logic was not exclusively developed until after people agnize that God not only was the sole creator of the universe, but was also on the whole separate from the creation.What is most important is that comprehension and logic cannot stand on their own and if they attempt to then this will compl etelyure to self-destruction. Oswalt gives an framework Hiroshima and the Buchenwald concentration camp and adult males 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 why it is questi geniusd at this time. Oswalt mentions that cardinal years ago there would not be such a question.However by the 1960s and as much scholars begin to research the Bible, more questions aroused. 12 &8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212- Oswalt wishes to apply the get hold of classification to the Bible. Unequivoc every last(predicate)y, he separates whether or not the Bible should be considered a myth or not. In order to by rights practise 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 folk of definitions falls under whiz throng known ashistorical-Philosophical and they are as follows 1.Etymological found on a false and simulated 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 right or wrong. Instead, the narration employs intelligent use of symbolism to express its meaning. 13 &8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212- These definitions all have one thing in commons which is at their core they all believe in the philosophy of doggedness. Oswalt states that continuity is a philosophical principle that asserts that all things are continuous with each other.Oswalt uses an suit of a person beingness 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. 1 4. Ibid, 43. CHAPTER THREE Chapter three discusses Continuity 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 form or fashion. There are three major forces (humanity, nature, and the divine) this is where everything exists within the circle. 15 The personal effect of continuity are numerous and wide-ranging in accordance. One of these effects is expression at signs in nature. The effects are attempted to be explained by stick out 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 underlying to peoples lives today is a reason for this effect of continuity. 16 &8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212- Finally, Oswalt deals st raightforwardly with what he feels are the common features of myth.Excluding a some exceptions, myths all share the belief that their humans 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 particular 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 manhood. 17 15. Ibid, 48. 16. Ibid, 50-56. 17. Ibid, 57-59.CHAPTER FOUR In chapter four Oswalt reverts back to characteristics of the Bible. Here he argues with the topic of transcendence, where God (who has been in globe before the universe) interacts with all things thereof. In this biblical thought process there is rumness with regard to the modern-day belief systems in many ways. However one must bear in mind 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 radiate 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 directly correlated from the Bible. approximately 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 &8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212- Another characteristic of the Old Testament theory is that God was in existence prior to the all creation. All that exist is after God and God created it.Oswalt states that if the world is full of booby hatch that it is not due to God but the spirits of this world. Oswalt mentions that the Bible is a model to insist that th e 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 antithetical from other religious writings and is erratic 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 appearance was defined by God and God alone and not subject to the loving changes in society, they obey God. 21 Oswalt discusses some of the similarities amid Israelites and non-Israelites. Some of the practices were quite similar. The sacrificial ceremonial, the elan of their offerings, the layout of the tabernacle and temple and also the palm tree of the temple all seem similar to those of the Israelite and non-Israelite peop le.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 SIX &8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212- Chapter half dozen 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 crusade 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 Dictionary of the American Language to describe the definition that he feels would best fit history. History functions on different levels. Its connections could be to someone or something or both. Yet the Bible is its own form of history correlated with mankind and their su rroundings. 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 fiction 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 military issue 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, singingships weaknesses and failures.The entire Bible is historical particularly when it pertains to the history of the Jesus Christ. &8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212- 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 closedown 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 written by the Apostle Paul to the church building of Corinth. The Apostle Paul states that ones corporate trust cannot exist without a historical belief in the resurrection of Jesus Christ. 27 If Christ was not raised then your faith is bootless and you are still in your sins. (1 Cor. 1517) CHAPTER NINE AND TEN &8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212- In chapter nine-spot the author discusses alternative views pertaining to the biblical narrative as it is known today. He began with the arguments of John V an Seters.Professor Van Seters emphasizes that the Bible had to have been altered by Jewish priest after Babylonian exile. 28 Oswalt mentions that the second is bounder 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 pose an inaccurate account of ancient Israel. 30 Then, finally, Oswalt discusses bull Smith and his opinion 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 contrast 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 chase questions Is there a God? Does he have a will for our lives? Has he made known that will to us in intelligible 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 &8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212&8212- 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