In the Beginning: Science Faces God in the Book of Genesis by Isaac Asimov

By Isaac Asimov

The start of time. The beginning of lifestyles. In our Western civilization, there are influential bills of beginnings. One is the biblical account, compiled greater than thousand years in the past by means of Judean writers who dependent a lot in their pondering at the Babylonian astronomical lore of the day. the opposite is the account of contemporary technological know-how, which, within the final century, has slowly equipped up a coherent photo of the way all of it begun. either signify the simplest taking into account their instances, and during this line-by-line annotation of the 1st 11 chapters of Genesis, Isaac Asimov rigorously and evenhandedly compares the 2 debts, stating the place they're comparable and the place they're different.

"There is not any model of primeval background, previous the discoveries of contemporary technological know-how, that's as rational and as inspiriting as that of the ebook of Genesis," Asimov says. in spite of the fact that, human wisdom does bring up, and if the biblical writers "had written these early chapters of Genesis realizing what we all know at the present time, we will be able to make certain they'd have written it thoroughly differently." Isaac Asimov brings to this interesting topic his wide-ranging wisdom of technology and history—and his award-winning skill to provide an explanation for the complicated with accuracy, readability, and wit.

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Der historischen Kritik . auf die Evangelien ist zunächst im Geist totaler Verneinung betrieben worden, und zwar von mehreren Rationalisten der "Aufklärung". So befaßte sich Reimarus (1694-1768) damit, das ganze Evangelium auf diese Weise zu interpretieren, indem er zeigte, J esus sei ein ehrgeiziger Politiker und seine Jünger seien Betrüger gewesen. Erst im 19. Jahrhundert entfaltete sich die kritische Evangelienforschung in sehr breitem Maße. Sie entsprach damals weitgehend einem anderen Vorurteil, und zwar - zumindest bei den Protestanten - den Voraussetzungen der herrschenden liberalen Theologie.

Ndmaison, P. Leb r e to n haben das große Verdienst gehabt, diese Perspektiven in viel schwierigeren Zeite o verteidigt zu haben, ohne dafür jemals die Erfordernisse der Wissenschaft geopfert zu haben. 3. Rene Marle 36 und seine "eschatologische" Bedeutung, die der christliche Glaube bekennt, sind sie nicht schon in der Botschaft ] esu enthalten, in seiner Ankündigung des Reiches, in seinem Aufruf zur Buße, in dem Band, das Jesus zwischen der Ankunft des Reiches und dem Auftreten seiner Person geknüpft hat, in der souveränen Autorität, die er im Hinblick auf das Gesetz kundtut, im Hinblick auf die Tradition, auf den Tempel, in dem radikalen Bruch, den er mit der Welt, mit all ihren Vorstellungen und ihren Werten verlangt?

1 Die wirkliche Wendung in der Beurteilung der Möglichkeit, eine sichere Kenntnis des geschichtlichen Jesus zu gewinnen; brachten vielmehr Wi/liam Wrede,JuliuJ WeilhauJen und die Vertreter der formgeschichtlichen Methode. Wrede zeigte in seinem Buch über "Das Messiasgeheimnis in den Evangelien" (1901) nicht nur, daß die liberale Konstruktion einer Entwicklung im Leben Jesu unhaltbar war, weil sie den Tatbeständen im MarkusEvangelium selber widerspricht, er wies vor allem nach, daß die beherrschende theologische Anschauung des Markus-Evangeliums von der geheimen Messianität Jesu eine Schöpfung der Urkirche darstelle und daß daher dem Zeugnis des Markus von dem messianischen Anspruch Jesu geschichtlich nicht getraut werden 1 A.

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