Wednesday, October 18, 2006

Creation and Atonement

Genesis begins like this, "With Wisdom God created the heavens and the earth, the earth had become formless and void and darkness covered the abyss and the spirit of God moved over the waters. Then God said 'Let Him be light, and He was light. And God saw that the light was good; and God separated the light from the darkness."

My hypothesis is that Genesis 1:1-4 should be translated something similar to this. So I've narrowed the focus, but there is a lot there to unravel and decipher. Tremendous symbolism that needs to be discovered. There's a second part of my hypothesis and that is that these verses are related to the Great Day of Atonement and Jesus Christ. That in fact what these verses are describing is the atonement ritual. Method: to find verses throughout the Old and New Testaments, rabbinical writings and any other writings that will illuminate this text. I'm sure I'll need to make quite extensive use of the works of Rene Girard and Margaret Barker. I've discussed and researched this previously, but this time I'll try to work at it till I get the last drop of meaning out of it. We have some verses and things to talk about for next time, just need to get organized.

Please discuss or cite possibly relevant verses.

2 comments:

Stuart said...

Our Lady Immaculate, is to the new creation what Chaos is to the old creation: she is the beginning of the beginning, the darkness before the light, black but beautiful, the womb of the world, the source of the new creation. But unlike the violence of pagan myth she is not turn asunder in the pain of childbirth, not ripped apart by Tiamut was by Marduk, but fructified in peace she brings forth in joy, free from all travail, the darkness bringing forth the light in ecstasy unsurpassable, the evening, and then the morning, the first day of the new creation, now truly theophanous of its triune creator, the Father bringing forth the Son in the power of the Spirit: Christ begotten from the womb of the Father in eternity, from the womb of Mary in time. And the one brought forth does not smite the waters, (the fallen waters, of Jordan and Sheol), splitting them asunder, but the dragon upon the waters, that holds the waters in thrall, such that by being overwhelmed by them, he heals them, that they might flow forth anew bringing cleansing and healing, and not terror and destruction, and all creation can at last by made new, and be as Our Lady Immaculate is already, as a sign, as an ikon, of the eschaton, wholly beautiful, in whom no sin is found. Ontological peace is thus affirmed, even amidst the apparent violence of the redemption.

Stuart said...

Likewise, the monster Rahab, the whore of the dragon that has made the waters bitter and full of violence is not slaughtered, but repents, and comes out, a bride of the one that heals, who far from slaughtering the monsters, the beasts, as bounty for the eschatological banquets, himself undergoes seemingly the fate of the beasts, the Azazel's, and is himself the bounty of the eschatological banquet, the food that heals the Azazel's if they heed the call of Wisdom and come to her table.