Genesis Begins Again Quotes

And I'm sure I like a whole lot of things...and truth is, I can't wait to discover 'em all.

Every family has some form of crazy, trust me.

Right now, for me, it's only about winning

Blackie.

I don't need a bunch of fake friends. I only need one. One real friend.

A major contributor to the genesis of many diseases... is an overload of stress induced by unconscious beliefs. If we would heal, it is essential to begin the painfully incremental task of reversing the biology of belief we adopted very early in life. Whatever external treatment is administered, the healing agent lies within. The internal milieu must be changed. To find health, and to know it fully, necessitates a quest, a journey to the center of our own biology of belief. That means rethinking and recognizing—re-cognizing: literally, to “know again”—our lives.

Simchat Torah (rejoicing of the Torah) marks the day we complete the Torah and start it all over again. The last verses of the last book (Deuteronomy) are read, followed by the first verses of the first book (Genesis). It’s a clear snapshot of how we hold both the ending and the beginning in the same moment, not to mention that the ending never ends.

My mother was in charge of language. My father had never really learned to read - he could manage slowly, with his fingers on the line, but he had left school at twelve and gone to work at the Liverpool docks. Before he was twelve, no one had bothered to read to him. His own father had been a drunk who often took his small son to the pub with him, left him outside, staggered out hours later and walked home, and forgot my dad, asleep in a doorway. Dad loved Mrs Winterson reading out loud - and I did too. She always stood up while we two sat down, and it was intimate and impressive all at the same time. She read the Bible every night for half an hour, starting at the beginning, and making her way through all sixty-six books of the Old and New Testaments. When she got to her favourite bit, the Book of Revelation, and the Apocalypse, and everyone being exploded and the Devil in the bottomless pit, she gave us all a week off to think about things. Then she started again, Genesis Chapter One. 'In the beginning God created the heavens and the earth...' It seemed to me to be a lot of work to make a whole planet, a whole universe, and blow it up, but that is one of the problems with the literal-minded versions of Christianity; why look after the planet when you know it is all going to end in pieces?

When he awakened from sleep, he said, “Surely the Lord is in this place—and I did not know it.... This is none other than the house of God, and this is the gate of heaven” (Genesis 28:16–17). In the Celtic world that gateway is present everywhere. In every place is the immediacy of heaven. In every moment we can glimpse the Light that was in the beginning and from which all things have come. As Oliver says, “The threshold is always near.”3 We can step over this threshold and back again in the fleeting span of a second. In a single step we can find ourselves momentarily in that other world, the world of eternal Light, which is woven inseparably through this world—the world of matter that is forever unfolding like a river in flow.

Women are reclaiming the divine feminine today. Surrounded by women from every age and inspired by their courage, we are committing the forbidden acts of naming and imagining the gods of our understanding as Goddess, Woman God, and God the Mother. Although we are not all devotees of the goddess, it was essential for us to extend our historical and theological vision to include the divine feminine. Some find “her” within traditional religion in the images and stories of Eve and Mary, Sophia and Shekinah, Miriam and Esther, Naomi and Ruth, Tamar and Susanna, and of countless unnamed women. They are incorporating these women's stories into their liturgies and prayers. Others find her on the margins of patriarchal history in the images and stories of the Goddess. They’re incorporating her images into their paintings and songs, altars and prayers, and they’re weaving her ancient festivals and beliefs into their unfolding spirituality. Inspired by a view of history that reaches beyond the beginning defined by men, women are assuming theological equality with religious traditions and reclaiming the richness of their own imaginations. We have come to believe that the theological tasks performed by men throughout the ages were not inspired by a god out there somewhere. Rather they were prompted by a very human inclination to answer existential questions and order disparate experiences into a coherent whole through religious imagination. Humankind's religious imagination has always given birth to goddesses and gods, and to stories that attempt to make sense of our beginnings and endings. No longer held hostage by a truncated view of history or by the dominance of the Genesis account of creation, our imaginations are once again free.

The emphasis on choice, freedom and responsibility is one of the most distinctive features of Jewish thought. It is proclaimed in the first chapter of Genesis in the most subtle way. We are all familiar with its statement that God created man “in His image, after His likeness.” Seldom do we pause to reflect on the paradox. If there is one thing emphasized time and again in the Torah, it is that God has no image. Hence the prohibition against making images of God. For God is beyond all representation, all categorization. “I will be what I will be,” He says to Moses when Moses asks Him His name. All images, forms, concepts and categories are attempts to delimit and define. God cannot be delimited or defined; the attempt to do so is a form of idolatry. “Image,” then, must refer to something quite different than the possession of a specific form. The fundamental point of Genesis 1 is that God transcends nature. Therefore, He is free, unbounded by nature’s laws. By creating human beings “in His image,” God gave us a similar freedom, thus creating the one being capable itself of being creative. The unprecedented account of God in the Torah’s opening chapter leads to an equally unprecedented view of the human person and the capacity for self-transformation. [...] Everything else in creation is what it is, neither good nor evil, bound by nature and nature’s laws. The human person alone has the possibility of self-transcendence. We may be a handful of dust but we have immortal longings.

I wonder how long it would take you to notice the regular recurrence of the seasons if you were the first man on earth? What would it be like to live in open-ended time broken only by days and nights? You could say, ‘it’s cold again, it was cold before,’ but you couldn’t make the key connection and say, ‘it was cold this time last year,’ because the notion of year is precisely what you lack. Assuming that you haven’t yet noticed any orderly progression of heavenly bodies, how long would you have to live on earth before you could feel with any assurance that any one particularly long period of cold would, in fact, end? “While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease”: God makes this guarantee very early in Genesis to a people whose fears on this point had perhaps not completely allayed. It must have been fantastically important, at the real beginnings of human culture, to conserve and relay this vital season information, so that the people could anticipate dry or cold seasons, and not huddle on some November rock hoping pathetically that spring was just around the corner.

The term “born-again Christian” is a redundancy. It is a kind of theological stuttering. If one is born again, then one is a Christian. If one is a Christian, then one is born again. There are no non-born-again Christians and no born-again non-Christians. To be reborn is to be born into Christ by the Holy Spirit. This is a prerequisite for the Christian life. It is also the genesis, the beginning of the Christian life.

This development—moving away from the view that God causes evil (rape, famine, sickness, war), towards a view that such evil is demonic—can be seen much earlier within Judaism in the intertestamental book of Jubilees (ca. 100 BCE) which revises the biblical narratives found in Genesis and the beginning of Exodus. The book of Jubilees takes many passages, which in the Old Testament books are attributed to God, and instead states that these were in fact the work of “Mastema,” the prince of demons. For example, while Exodus says that God killed the firstborn children in Egypt (Exod 11:4), the later book of Jubilees instead attributes this to “the powers of Mastema” which literally means in Hebrew “the powers of Hate” (Jubilees 49:2). This illustrates the shift in thinking that was occurring within Judaism at the time which recognized the obvious moral difficulty in attributing acts of evil to God. We can see a similar revisionism as well in the canonical books of the Old Testament itself. 2 Samuel describes God telling David to take a census, and then punishing him for it: “Again the anger of the Lord burned against Israel, and he incited David against them, saying, ‘Go and take a census of Israel and Judah’” (2 Sam 24:1). David then subsequently recognizes that this was a sin: “David was conscience-stricken after he had counted the fighting men, and he said to the Lord, ‘I have sinned greatly in what I have done’” (v. 10). God then punishes David for this: “So the Lord sent a plague on Israel from that morning until the end of the time designated, and seventy thousand of the people from Dan to Beersheba died” (v. 15). This obviously paints a morally problematic picture of God, which is revised in the parallel account in the later book of 1 Chronicles, which instead states, “Satan rose up against Israel and incited David to take a census of Israel” (1 Chron 21:1). Instead of God deceiving David and inciting him to sin, this is now presented as the work of Satan.

And apparently no one told Mrs. Hill that we don’t talk about slavery anymore, because she goes on like she’s proud to know her ancestors were picking cotton.

in social studies we’re only taught that Blacks weren’t allowed to own property— and then the lesson jumps all the was to Rosa Parks not getting off that bus.

The creation tale of Genesis is very impressive, even in modern terms, if it is treated symbolically and allegorically. But again, the tendency for many people is to accept it literally and to fight ferociously against deviating from it by one iota.

Here I am, facing myself like Celie. "Well?" I say. "Get on with it.

So that rolling around in milk thing was stupid. So was the baking soda experiment. And I'm embarrassed to confess that for three months straight, I'd sit with yogurt on my face for fifteen minutes every night...

You've got your mama's smile. Never really noticed before.

When mama does my hair, she spills all the tea.

All of a sudden, I wonder if Billie Holiday ever sang in front of the mirror.

There is another reason I’m starting with God’s goodness. It’s where the Bible starts. Before the world existed, God existed, which means love and goodness have always been, and will always be. And to emphasize this point, the creation narrative declares, over and over again, “God is good. God is good. God is good.” When I tell kids the creation story from Genesis 1–2, I tell it like this: In the beginning, God created the heavens and the earth. There had been nothing at all, and God’s Spirit hovered over the waters. Then God said, “Let there be light, and there was light.” God spoke and there was… Light and dark. Day and night. God spoke and sky and land were made. God spoke and plants were made. The sun, moon, and stars. God spoke and land animals, birds, and ocean creatures were made. Every time, God says just a word and things are made. God can create with just Their voice. God speaks, and there is goodness all around. We know it’s good because there used to be chaos, but God gave things order. There used to be emptiness, but God started filling it up. For the people who first knew God and gave us God’s story in the Bible, these were clues that led to a very important truth.

stage, commanding the attention and credit we think we deserve. But one of the most important things God’s word does is to confront us with another story. In this story we are not at center stage. In this story we were given life and breath to serve the purposes of another, and for the sake of the glory of another. The biblical story starts with God at the center. It chronicles the great glory war, with the great captain, Christ, gaining victory through his death. The war begins in Genesis 3 and will continue until the war is finally won and everything that exists serves God’s glory in the new heavens and new earth. This story reminds us again and again that self-glory is the ultimate human dysfunction and is always self-destructive. It teaches us that self-worship is bondage and true freedom is found only when you surrender your heart to the worship of God. The Bible reminds us that coming to Christ in repentance and faith is not

He gave me a new German translation of the Bible and opened it to the first page. There I read again and again: 'Und die Erde war Wirrnis und Wüste. Finsternis allüber Abgrund. Braus Gottes brütend allüber den Wassern.' It could have been written about me, I thought. I thought that the beginning had been like this and I kept on hearing these words sound in my heart.

A pattern is taking shape in these verses. A version of the terrible events of thirteen years ago seems to be happening again, but in reverse. Thirteen years ago, Joseph was first stripped of his clothes and then thrown in a pit; now, he is first taken out of a “pit,” and then given new clothes. And it is not just the order in which the events occur that is reversed; their significance is reversed, as well. Last time around, Joseph was thrown into a pit, and now he is pulled out of one. Last time around, Joseph was stripped of clothes; now he’s getting new ones. The pattern of reverses continues. The next thing Pharaoh does is the reverse of something that happened thirteen years ago, before Joseph was thrown in a pit, and before he was stripped of his new clothes. Here’s how the text describes the event: And Pharaoh sent for Joseph (Genesis 41:14) The opposite of being brought close to someone, is being sent away from someone. And that’s exactly what happened to Joseph before he was stripped of his clothes: He was sent away from Jacob. His father had sent him to go check on his brothers. That event—his father’s decision to send him—was the first in a series of terrible dominoes that culminated in Joseph’s sale into slavery. It was the initial step toward that first “pit.” Now, that whole disastrous chain of events would be redeemed. Instead of a man sending him away toward a pit, another man would now bring him close, after pulling him out of a “pit.” That man was Pharaoh. Through this pattern, the Torah may well be telling us something about the relationship Pharaoh is beginning to create with Joseph. Pharaoh is acting out a precise inverse of Jacob’s role in this story. Whatever disappointment Joseph might have felt toward his own father—How could you have sent me away? Where were you when I was stripped, and begging to be taken out of the pit?—it is all being redeemed by the actions of Pharaoh, who will be a father-in-exile for him. Thirteen years ago, his father sent him away. Now, a new father will bring him close.

In Hobbes’ state of nature, when a male individual conquers (contracts with) a female individual he becomes her sexual master and she becomes his servant. Rousseau’s conjectural history of the development of civil society tells how women must ‘tend the hut’, and in La Nouvelle Héloise Julie superintends the daily domestic business at Clarens. The story has been told again more recently – this time as science – by the sociobiologists. E. O. Wilson’s story of the genesis of the contemporary sexual division of labour in the earliest stages of human history is held to reveal that the division is a necessary part of human existence. The story begins with the fact that, like other large primates, human beings reproduce themselves slowly: Mothers carry fetuses for nine months and afterward are encumbered by infants and small children who require milk at frequent intervals through the day. It is to the advantage of each woman of the hunter– gatherer band to secure the allegiance of men who will contribute meat and hides while sharing the labor of child-rearing. It is to the reciprocal advantage of each man to obtain sexual rights to women and to monopolize their economic productivity.4 That is to say, science reveals that our social life is as if it were based on a sexual contract, which both establishes orderly access to women and a division of labour in which women are subordinate to men.

the beginning”.  There was a time (a very long time!) when God was not Creator.  Originally God was not in manufacturing.  He entered that vocation in later life. In our case, we are driven to workaholism because we don’t know who we are apart from performing, producing and providing.  But God has no such identity crisis.  The Father, Son and Holy Spirit have known each other in love long before they knew each other in labours. So as we enter chapter 2 of Genesis, we’re again reminded that “Creator” is not the fundamental truth about God.  Here is a God who rests from His work.  And this is not an abdication, it’s a consummation. God’s activity reaches a goal.  You see creation is not a wheel that must be kept turning.  It is a work that comes to completion.  The seventh day (the Hebrew word is Sabbath) shows that there’s an ‘end’ to creation.  And by ‘end’ we mean, most basically, a goal.  There is not endless work.  There is not cosmic burnout.  There is fulfilment.  There is rest.

We can only put high-quality stuff in here like Grey Poupon and Evian water,” I joke.

A major contributor to the genesis of many diseases—all the examples we have looked at—is an overload of stress induced by unconscious beliefs. If we would heal, it is essential to begin the painfully incremental task of reversing the biology of belief we adopted very early in life. Whatatever external treatment is administered, the healing agent lies within. The internal milieu must be changed. To find health, and to know it fully, necessitates a quest, a journey to the centre of our own biology of belief. That means rethinking and recognizing—re-cognizing: literally, to “know again”—our lives.

The Historical Setting of Genesis Mesopotamia: Sumer Through Old Babylonia Sumerians. It is not possible at this time to put Ge 1–11 into a specific place in the historical record. Our history of the ancient Near East begins in earnest after writing has been invented, and the earliest civilization known to us in the historical record is that of the Sumerians. This culture dominated southern Mesopotamia for over 500 years during the first half of the third millennium BC (2900–2350 BC), known as the Early Dynastic Period. The Sumerians have become known through the excavation of several of their principal cities, which include Eridu, Uruk and Ur. The Sumerians are credited with many of the important developments in civilization, including the foundations of mathematics, astronomy, law and medicine. Urbanization is also first witnessed among the Sumerians. By the time of Abraham, the Sumerians no longer dominate the ancient Near East politically, but their culture continues to influence the region. Other cultures replace them in the political arena but benefit from the advances they made. Dynasty of Akkad. In the middle of the twenty-fourth century BC, the Sumerian culture was overrun by the formation of an empire under the kingship of Sargon I, who established his capital at Akkad. He ruled all of southern Mesopotamia and ranged eastward into Elam and northwest to the Mediterranean on campaigns of a military and economic nature. The empire lasted for almost 150 years before being apparently overthrown by the Gutians (a barbaric people from the Zagros Mountains east of the Tigris), though other factors, including internal dissent, may have contributed to the downfall. Ur III. Of the next century little is known as more than 20 Gutian kings succeeded one another. Just before 2100 BC, the city of Ur took control of southern Mesopotamia under the kingship of Ur-Nammu, and for the next century there was a Sumerian renaissance in what has been called the Ur III period. It is difficult to ascertain the limits of territorial control of the Ur III kings, though the territory does not seem to have been as extensive as that of the dynasty of Akkad. Under Ur-Nammu’s son Shulgi, the region enjoyed almost a half century of peace. Decline and fall came late in the twenty-first century BC through the infiltration of the Amorites and the increased aggression of the Elamites to the east. The Elamites finally overthrew the city. It is against this backdrop of history that the OT patriarchs emerge. Some have pictured Abraham as leaving the sophisticated Ur that was the center of the powerful Ur III period to settle in the unknown wilderness of Canaan, but that involves both chronological and geographic speculation. By the highest chronology (i.e., the earliest dates attributed to him), Abraham probably would have traveled from Ur to Harran during the reign of Ur-Nammu, but many scholars are inclined to place Abraham in the later Isin-Larsa period or even the Old Babylonian period. From a geographic standpoint it is difficult to be sure that the Ur mentioned in the Bible is the famous city in southern Mesopotamia (see note on 11:28). All this makes it impossible to give a precise background of Abraham. The Ur III period ended in southern Mesopotamia as the last king of Ur, Ibbi-Sin, lost the support of one city after another and was finally overthrown by the Elamites, who lived just east of the Tigris. In the ensuing two centuries (c. 2000–1800 BC), power was again returned to city-states that controlled more local areas. Isin, Larsa, Eshnunna, Lagash, Mari, Assur and Babylon all served as major political centers.

The story has a sequel. In 1989, the Polish mathematician Martin Nowak produced a programme that beats Tit-for-Tat. He called it Generous. It overcame one weakness of Tit-for-Tat, namely that when you meet a particularly nasty opponent, you get drawn into a potentially endless and destructive cycle of retaliation, which is bad for both sides. Generous avoided this possibility by randomly but periodically forgetting the last move of its opponent, thus allowing the relationship to begin again. What Nowak had produced, in fact, was a computer simulation of forgiveness