05/20/22

Looking at Andrew Kulikovsky’s Overview (2005) “The Bible and Hermeneutics” (Part 6 of 10)

0038 So, what happens to the scientific acolyte, who fashions the talking serpent in Genesis 2:4-4 as scientifically false, even though the serpent talks in precisely the same manner as someone who fashions himself a scientific skeptic?

There is more than one way to deny the Evangelical Theological Society’s affirmations in Articles IX and XII.

0039 Kulikovsky elaborates in the section titled, “The influence of postmodernism.”

Yes, “postmodernism” is a bell, clanging for modernists to flee the conflagration of their so-called “scientific” world building and run into new paradigms of falsehood and deception.  Perhaps, we are entering a new age, The Age of Triadic Relations, where paradigms built on the manipulation and elevation of spoken words are revealed to be… well… as old as Adam and Eve.

0040 Kulikovsky starts with Soren Kierkegaard (7613-7655 U0′), who gets the bell tolling with the claim that true knowledge is completely subjective.  Later, postmodern existentialism elevates the claim to a limiting condition, where it is not possible to express absolute truth in propositional form.

Of course, this limiting condition violates the terms of um… itself.

0041 Never mind that. 

What postmodern existentialists propose is that it is not possible to express absolute truth in propositional form (B1), in um… speech-alone talk, so the Bible cannot be the inspired word of God (denial of A1).

Why?

Interpretations based on biblical inerrancy presume that absolute truth may be expressed in propositional form.  Therefore, traditional interpreters of the Bible are deceiving themselves (B2 is denial of A2).

0042 So, if the intention of the biblical authors is to express absolute truth, then their propositions may asymptotically approach, but never attain, the theoretical limit.

That suggests that the greimas square of hermeneutics, as modified by the hypothesis of the first singularity, cannot reach the theoretical limit set by postmodern existentialists.

0043 To me, this sounds a lot like that divine command not to eat of the fruit of the tree of the knowledge of good and evil.

I ask, “What is wrong with that tree?”

Isn’t knowledge a good thing?

0044 Well, what about the knowledge of the proposition that no spoken proposition can express absolute truth?

Can this proposition express absolute truth?

Of course, by self-acclamation, it cannot.

0045 What does it express?

Perhaps, the proposition expresses the manipulation of spoken language in order to gain some sort of advantage.

0046 Ah, the hypothesis of the first singularity produces a scientific contrast (B1b) that suggests that the postmodern existentialist proposition can be made, but…

Figure 10
05/19/22

Looking at Andrew Kulikovsky’s Overview (2005) “The Bible and Hermeneutics” (Part 7 of 10)

0047 Kulikovsky next turns to historical-grammatical exegesis as the proper method for reading the biblical text.  Historical-grammatical exegesis takes into account the historical context and literary form.  Articles XIV and XX of the 1978 Chicago Statement on Biblical Inerrancy concerns this type of exegesis.

0048 Article XIV affirms the historical realism of Scripture.  The biblical record of events, discourses and sayings, as they are presented in a variety of appropriate literary forms, corresponds to historical fact (that is, reality).

It denies that such events, discourses and sayings were invented by the biblical writers (or by the traditions that they incorporated into the biblical text).

0049 Article XX affirms the biblical truth, as opposed to history, science and natural history.  The Bible speaks truth when it touches matters pertaining to nature, history and other topics.  God is the author of all truths, biblical and extrabiblical.  Sometimes extrabiblical views may contribute to clarifying interpretation of Scripture.

It denies that extrabiblical views and materials disprove the teachings of Scripture and hold priority over it.

0050 Here is a picture.

Figure 11

0051 I wonder, “Do these constitute another greimas square?”

0052 The key (A1) is the affirmation of the historical reality of the biblical record.  Because of this, the literary traditions of historic times must be taken into consideration.  For example, if Noah’s flood story and Utnapishtim’s flood story expressed radically different literary motifs, then one could say that one derived from the other or that the two stories pertain to different historical events.  But, this is not the case.  Both stories share similar literary motifs of the ancient Near East.

0053 B1 contrasts with A1.  B1 is the theologically unacceptable claim that the traditions incorporated in the Old Testament, as well as other mythic stories of the ancient Near East, invented certain events, discourses and sayings.  Therefore, they do not correspond to historical reality.

0054 The contrast between A1 and B1 offers an interesting paradox.

The literary motifs of Genesis 1-11 are the same as literary motifs of the ancient Near East.  Since these literary motifs are historical, there is strong reason to suggest that they pertain to the same historic events.

At the same time, the phantasmagorical quality of the origin stories of the ancient Near East suggests that narrative elements are invented.  They are invented, but not from whole cloth.  The fact that two fairly independent literary traditions portray similar events is good reason to say that they are not complete fictions.

So, the inventiveness characteristic of the literary traditions of the ancient Near East enrich this contrast, B1, and reveal that the Evangelical Theological Society is really against the implication that ancient inventiveness means “not true”.  The origin stories of the ancient Near East are not total fabrications.  They are memorials of things that took place in the past.

0055 A2 is the contradiction of B1 and the complement of A1.  A2 is the theological affirmation that the biblical witness of nature, history and behavior is true and honest.

0056 B2 is the contrast to A2, the contradiction to A1 and the complement of B1.  The Evangelical Theological Society denies that extrabiblical material can disprove the Scriptures, or even, has priority over Scripture.  Yet, they couch that denial with the caveat that extrabiblical material cannot be fully ignored.  After all, the preferred style of exegesis is called, “historical and literary”.

0057 So, after the denials are modified into affirmations that are vulnerable to denial, because they may be carried too far, Articles XIV and XX yield a greimas square.

Figure 12
05/18/22

Looking at Andrew Kulikovsky’s Overview (2005) “The Bible and Hermeneutics” (Part 8 of 10)

0058 The greimas square in the prior blog contains two paradoxes.

0059 For A1 and B1, here is the paradox.

Genesis 1-11 participates in the historical reality of the literary traditions of the ancient Near East.  These literary traditions present fantastical elements that, to us, appear to be inventions.  They are inventions.  But, they are not made out of whole cloth.  They describe natural processes, historical events and social behaviors that cannot be captured by spoken language, except through phantasmagorical scenes, for a variety of reasons.

One of these reasons is that the semiotic qualities of speech-alone talk potentiate “world building” processes that cannot be captured in the spoken language at the time.  How can someone inside a historic process tell the story of the historic process from an outsider’s point of view?

Indeed, what is the nature of witness?

0060 For A2 and B2, here is the paradox.

The biblical witness is preserved by a living tradition. When the Bible is redacted, perhaps during and shortly after the Babylonian exile, no one knows that those hills, out in the middle of the desert, contain royal archives, holding stories very similar to those that the redactors are working with.

The extrabiblical materials include cuneiform tablets, excavated and translated by archaeologists.  These tablets come from royal libraries of long-buried capitals.  These tablets serve as the subject matter for constructing the literary forms of the ancient Near East.

0061 Kulikovsky clarifies this greimas square by mentioning a favorite theme of liberal theologians: cultural accommodation.

Without a doubt, the stories of Genesis 2:4-11 correspond to the archaeological periods of the Ubaid, the Uruk and the Sumerian Dynastic of southern Mesopotamia.

From all appearances, the tradition of Seth promulgates stories, from Adam and Eve in the Garden of Eden to the Tower of Babel, from a point of view standing deep inside of the above progression of cultures.  Then, Abraham and Sarah step out of that insider tradition.

The so-called “Seth hypothesis” is discussed in chapter 13C of An Archaeology of the Fall.

So, what does the term, “cultural accommodation” really mean?

0062 Genesis 1-11 is properly interpreted by considering extrabiblical materials from the ancient Near East.  Kulikovsky quotes Paul Seely in this regard.  Genesis 1 reflects the cosmology of the second millennium BC.  Modern science may produce a more accurate picture of the universe.  But, that does not invalidate (or take priority over) the theological message of Genesis 1.  However, it does suggest that Genesis 1 is a temporal concession to the people at that time.

0063 Hmmm.  Does the term, “temporal concession”, key into B2 in the following greimas square.

Figure 13

It sure does, because Genesis 2.4-11 is an insider’s view of the formation of civilization in southern Mesopotamia.

0064 Does the intercalation of Genesis into the society and history of southern Mesopotamia  (B2) contrast with the truth and honesty of the biblical witness of nature, history and behavior (A2)?

There are two ways to say, “Yes.”

0065 Yes, theological liberals think that cultural accommodation (B2) contradicts the idea that the biblical record conveys historical reality (A1).  Plus, extrabiblical material from the ancient Near East (B2) complements the idea that the fantastic elements and narratives are inventions (B1).

0066 Yes, the idea that Genesis 2:4-11 is an insider’s view of the Ubaid, the Uruk and the Sumerian Dynastic (B2), contrasts with a plain view of the biblical portrayal of nature, history, and human behavior as true and honest (A2), but the idea does not invalidate biblical truth and honesty.  The idea (B2) contradicts the notion of historical reality (A1), because witness from within a historical event cannot describe the totality of the event, even though such witness can describe the character of the event.  For this reason, the inventiveness of ancient literary traditions (B1) can be seen as necessary, because the character of events is more important than the mundane details of the occurrence.

0067 The word, “invention”, is under contention.

In one use, primitive people invent their stories out of whole cloth, so the stories are both incorrect and deceptive.

In the other use, inventiveness is necessary because spoken words fail during civilizational crises.   Mythical constructions attempt to capture the processes where one social reality dissolves and another coagulates in the crucible of speech-alone talking southern Mesopotamia.

0068 The former use of the word, “invention”, is condemned by the Evangelical Theological Society.  The latter is not.

05/17/22

Looking at Andrew Kulikovsky’s Overview (2005) “The Bible and Hermeneutics” (Part 9 of 10)

0069 Does the term, “cultural accommodation”, cohere with the idea that Genesis 2:4-11 is an insider’s view of the Ubaid, the Uruk, and the Sumerian Dynastic.

0070 How does one describe events that are potentiated by the semiotic qualities of speech-alone talk?

This is one of the challenges facing folk within the emerging civilization of southern Mesopotamia.

Things happen that no one expects.  The world of the Ubaid gets more and more complicated.  Innovation follows innovation.  Villages turn into towns.  Towns expand into cities.  The Ubaid becomes wealthier, more powerful, more hierarchical, more specialized, more unequal and, of course, more deranged.

0071 The hypothesis of the first singularity challenges the modern… er… postmodern imagination.

How do we imagine the social changes that follow the potentiation of labor and social specialization by speech-alone talk?

0072 The semiotics of speech-alone talk is radically different than the semiotics of hand-speech talk.  As discussed in The First Singularity and Its Fairy Tale Trace, the early Ubaid practices speech-alone talk, at a time when all the surrounding cultures practice hand-speech talk.  But, that is not the case for long.  The surrounding cultures see what the Ubaid can do.  They drop the hand-talk component of their hand-speech talk in imitation.  Then, weirdly, they also start to become more and more complicated.

0073 No one in the Ubaid is prepared for the way that speech-alone talk works.  No one is accustomed to the deception that speech-alone permits, in contrast to hand-speech talk.  

Well, I suppose, after a number of generations, some people within the Ubaid culture start to figure out that speech-alone talk can be used to deceive, even while making apparently correct statements.  Plus, these deceptions lead to exposure. Exposure ends in disaster.

0074 How so?

We project meaning, presence and message into spoken words.  Then, we construct artifacts that validate our projection.  When the artifacts are working, everything seems fine.  When the artifacts stop working, we are exposed.  Everything that our projections tell us is true turns out to be wrong.

0075 Hmmm.  Does any of this sound like Genesis 2.4-4?

05/16/22

Looking at Andrew Kulikovsky’s Overview (2005) “The Bible and Hermeneutics” (Part 10 of 10)

0076 Of course, the science always changes.  The revelations in Scripture do not.

Darwin’s theory of natural selection is less than two centuries old.  Certain Christian doctrines have remained unchanged for twenty centuries.

0077 What is the problem?

Is there a problem with highly educated experts claiming that scientific knowledge is more believable than the book of Genesis?

Wait until they hear about the hypothesis of the first singularity.

Is the problem that there is a demonic serpent hiding in the tree of the knowledge of good and evil?

Modern secular academics have been cultivating that tree for centuries.

0078 Hermeneutics is key.  The problem lies in how to interpret Scripture.  The reader3b must interpret2b the biblical text1b, using hermeneutics and exegesis1b.

Kulikovsky relies on the 1978 Chicago Statement on Biblical Inerrancy, promulgated by the Evangelical Theological Society, in order to address these problems.

The Society affirms the good and denies the bad.

Yet, the bad turns out to be affirmations that are vulnerable to denial, because they may be taken so far as to negate their corresponding affirmations.  The denials contain views that must be held in abeyance and regarded with an eye towards mischief.

0079 Yet, the hypothesis of the first singularity offers a new opportunity.  Devotees of scientism will find no harbor in saying that scientific knowledge disproves or has priority over the Scriptures.  Those who want to limit Biblical authority to religious themes, and who offer recipes to separate the theological message from the worldviews of the ancient Near East, find no solace.

Why?

Genesis 2.4-11 is an insider’s view of the development of unconstrained social complexity in the Ubaid, the Uruk and the Sumerian Dynastic archaeological periods.

0080 The text itself is a feature of God’s revelation.

0081 The denials may be modified into contrasts that are vulnerable to being misconstrued and placed in greimas squares, along with their affirmations.

0082 Articles IX and XII yield one greimas square.

Figure 14

0083 Articles XIV and XX yield another greimas square.

Figure 15

0085 The scientific hypothesis of the first singularity changes the ground beneath Kulikovsky’s brief and concise overview.

Yet, the grounds of hermeneutics and exegesis remain the same.

Kulikovsky concludes that the difficultly lies, not so much with understanding the teaching of Scripture, but believing it to be real.

03/8/22

Looking at Roy Clouser’s Article (2021) “…Support of Carol Hill’s Reading…” (Part 1 of 6)

0001 In the same issue as Carol Hill’s article (reviewed in this blog in Feb. 2022), philosopher Roy Clouser offers a complementary note, entitled, “Three Theological Arguments in Support of Carol Hill’s Reading of the Historicity of Genesis and Original Sin” (Perspectives in Science and Christian Faith, volume 73(3), pages 145-151).

0002 Hill makes three assertions (A-C).

(A) The stories of Adam and Eve associate to the archaeological Ubaid Period of southern Mesopotamia.

(B) The worldviews of the ancient Near East must be accounted for in this association.

(C) The association may have global implications, as indicated by the passage of a recipe for transforming copper ore into metal from the ancient Near East to all of Eurasia.

These associations cohere to the hypothesis of the first singularity.  They are also consistent with a realization that the science of human evolution may be ignoring a key question. Why is our current Lebenswelt is not the same as the Lebenswelt that we evolved in?

0003 Clouser wants to add a few theological points. 

03/7/22

Looking at Roy Clouser’s Article (2021) “…Support of Carol Hill’s Reading…” (Part 2 of 6)

0004 I have a joke.

A Christian theologian goes to the doctor and asks, “What is wrong with me?”

The doctor replies, “It might be original sin.  The stories of Adam and Eve don’t need to be reconciled with science.  But, Augustine and science, that is your problem.”

0005 Clouser relies on an interpretation of Genesis 1 and 2 appearing in Joseph Soloveitchik’s book, The Lonely Man of Faith.  The title is ironic, since Soloveitchik is lonely in name only.  He is one of the leading Orthodox Jewish theologians of the twentieth century.

The things that Soloveitchik writes.  Some of them buttress Carol Hill’s argument.

0006 Here is the first point.

The Old Testament does not support the claim that Adam and Eve are the first humans.  After all, where does Cain get his wife?

0007 Ah, that goes into the problem of Saint Augustine.

Augustine misreads Paul’s letter to the Romans.  Well, actually, his Latin translation of Roman 5:12 has a crucial infidelity to the Greek text.  The Latin slippage implies that we are all guilty of Adam’s sin.  The Greek original suggests that we are all doomed because of Adam’s error.

The result?

The McGuffey Reader poetically waxes, “In Adam’s Fall, we sinned all.”

0008 Should Augustine have known better?  Should the translator be blamed?

These questions step around an issue so tricky that everyone walks around it.  Spoken words are slippery.

Augustine slips up.  But, the slip serves as evidence for an important point.

0009 Adam and Eve may not be the first humans on Earth.  But, they may be the first to rely on the slipperiness of spoken words to come to a conclusion that turns out to be highly problematic.

0010 Is this a theological implication of the first singularity?

03/4/22

Looking at Roy Clouser’s Article (2021) “…Support of Carol Hill’s Reading…” (Part 3 of 6)

0011 The first point keys into the second point.

Adam and Eve are the first humans in the history of redemption.  They are neither perfect nor immortal.  So, they screwed up.

0012 How did they do it?

They thought that they understood the meanings, presences and messages latent in their speech-alone words.

Ooops.

0013 This slip up brings Clouser back to Saint Paul, in his letter to the Romans, where Adam’s covenantal failure is compared to Christ’s covenantal success.

More or less, Paul says that sin enters the world through one man, Adam… but, wait a second… before Moses there is no law, so how can there be sin?

0014 In other words, the actuality of sin2 potentiating death1 in the normal context of the Mosaic law3 must have been functioning after Adam and before Moses, even though Moses is yet to be formally present.

0015 Clouser concludes that this imputation suggests that there are humans contemporary to Adam.  Plus, their sins are not held against them, because God has not made Himself known.

0016 However, there are other suggestions that come to mind with the hypothesis of the first singularity.

Before Adam, do humans have access to a (metaphorical, or perhaps, literal) tree of life, which conveys an immortality unfamiliar to what we civilized folk currently imagine?

After Adam and before Moses, are folk, living within our current Lebenswelt, trapped within the imputation of Mosaic law, precisely as Paul notes?

0017 See the e-book An Archaeology of the Fall.

Also, see Comments on Original Sin and Original Death: Romans 5:12-19.

These are available at smashwords and other e-book venues.

03/3/22

Looking at Roy Clouser’s Article (2021) “…Support of Carol Hill’s Reading…” (Part 4 of 6)

0018 Paul’s aside fits the triadic structure found in A Primer on the Category-Based Nested Form.

Here is a picture for humans after Adam and before Moses.

Figure 1

0019 The normal context of the imputed Mosaic Law3 brings the actuality of sin2 into relation with the possibilities inherent in death1.

0020 Now, if I erase the normal context3 and potential1 and replace them with items from the stories of Adam and Eve, I produce the following nested form.

Figure 2

The normal context of the Garden of Eden3 brings the actuality of sin2 into relation with the potential of the tree of the knowledge of good and evil1.

0021 These two nested forms complement one another.  The theological implications cannot be ignored.  The Garden of Eden marks a transition from the Lebenswelt that we evolved in to our current Lebenswelt.  The first singularity is a scientific hypothesis concerning the nature of this transition.  The Mosaic law associates to our current Lebenswelt.

Adam and Eve are not the first humans.

Adam and Eve are fairy tale figures, standing at the portal to our current Lebenswelt.

Fairy tale figures are larger than life.

03/2/22

Looking at Roy Clouser’s Article (2021) “…Support of Carol Hill’s Reading…” (Part 5 of 6)

0023 A third point supports Carol Hill’s commitment that Old Testament “celebrities” are real people.

0024 Clouser’s terminology is revealing.  Adam and Eve are “celebrities”.  Are “celebrities” real people?

I can visualize the headlines in the netherworld at the moment when Adam and Eve achieve celebrity status.  “Adam and Eve Fall For It.”  Read all about it.

0025 The key is “read”.

0026 Undoubtedly, the Pentateuch is a compilation of oral traditions.  Once codified, during or after the Babylonian exile, the compilation becomes fixed as canon.  Codification raises a host of issues, such as the reliability of the preceding oral traditions.

Or, are these oral traditions already codified in secret documents?

Does the question sound absurd?

Oh, the slipperiness of spoken words.

0027 Am I worried about the reliability of oral traditions or the reality within oral traditions?

0028 The Biblical text itself conveys a reality, in the objective sense of the word, that is assumed by the subjective realities engaged by the underlying oral traditions.  Even if Adam and Eve are fairy-tale figures in text, they are real in an oral tradition.  Even if Noah is an epic figure in text, he is real in an oral tradition.

0029 Why do the writers of the New Testament take the realness of the Old Testament for granted?

Please do not quote me on what I am about to say.

Despite the fact that the Old Testament is written, the biblical oral traditions are alive and well at the time of John the Baptist and Jesus of Nazareth.  Everyone knows that the words are now written, so they use the word “scripture”, acknowledging this fact.  However, even though Paul can read the written text, the apostles (and most early Christians) cannot.

My conclusion is that Jesus recites the scriptures, with as much precision as the written text.  So, does John the Baptist.  They draw crowds that already know the oral tradition and marvel at its theatrical articulation.  Jesus and John are performers.  What a performance they give.  They recite the scriptures so convincingly that members of the audiencewhisper to one another, “The kingdom of God is at hand.”

0030 The New Testament is composed while the oral traditions of reciting the scriptures are alive and well.  The spoken word renders a subjective reality.  In the beginning, is the word, which, dare I say, tells us that spoken words are slippery things.  Listen to the stories of Adam and Eve.

The objective reality conveyed in the written word enters the historical theodrama the moment when Christianity spreads from Israel.

Does that bring me back to Augustine’s slip up?

The slipperiness of spoken words also applies to the written text.