The "Earth Bible" is an international project, including volumes on ecojustice readings of major sections of the Bible. The basic aims of the Earth Bible project are: to develop ecojustice principles appropriate to an Earth hermeneutic for interpreting the Bible and for promoting justice and healing for Earth; to publish these interpretations as contributions to the current debate on ecology, ecoethics and ecotheology; to provide a responsible forum within which the suppressed voice of Earth may be heard and impulses for healing Earth may be generated. The project explores text and tradition from the perspective of Earth, employing a set of ecojustice principles developed in consultation with ecologists, suspecting that the text and/or its interpreters may be anthropocentric and not geocentric, but searching to retrieve alternative traditions that hear the voice of Earth and value Earth as more than a human instrument. The lead article in Volume V is a reflection in responses to the ecojustice principles employed in the hermeneutic of the project. Several articles offer insights into New Testament texts that seem to devalue Earth in favour of heaven. The final article by Barbara Rossing challenges the popular apocalyptic notion that in the new age Earth will be terminated. A feature of this volume is a dialogue between Norman Habel, who argues that John One seems to devalue Earth, and two respondents, Elaine Wainwright and Vicky Balabanski (who is coeditor of this volume with Norman Habel). 1
As the global climate crisis worsens, many churches have sought to respond by instituting a movement to observe a liturgical season of creation. Scholars who have pioneered the connections between biblical scholarship, ecological theology, liturgy, and homiletics provide here a comprehensive resource for preaching and leading worship in this new season. Included are theological and practical introductions to observance of the season, biblical texts for its twelve Sundays in the three-year lectionary cycle, and astute commentary to help preachers and worship leaders guide their congregations into deeper connection with our imperiled planet"--Publisher description.
This volume analyzes how a narrator from the ancient Wisdom School portrays the deep trauma experiences of Job in his brutal relations with his God and his friends. These experiences range from the trauma of meaningless existence to the trauma of human oppression. Job experiences God as a celestial spy, an angry adversary, and Job's potential murderer. As an innocent victim, Job seeks to take God to court but is frustrated by the inaccessibility of his God. Job experiences his friends as suffocating fools devoid of wisdom and as heartless comforters who assume Job is guilty of crimes and needs to make a covenant with God and repent. This analysis is informed by a contemporary trauma hermeneutic. After a long tirade of cries by Job against God and his friends, the Wisdom narrator intervenes with a brilliant Wisdom manifesto in which he raises the pivotal question "Where can wisdom be found?" The answer is not "in the mind of God" but "in nature." God himself does the research and finds wisdom in the forces of nature, a discovery that anticipates the healing experience of Job. Job, however, takes a final oath in anticipation of litigation. A young arbiter responds, claiming that the breath of God has given him the wisdom to answer Job. In the climax of the narrative a voice, tantamount to a Wisdom therapist, addresses Job from a whirlwind. The voice does not declare Job innocent or guilty. Instead, Job is taken on a tour of the cosmos, a tour that enables his healing. Job is challenged to discern how Wisdom has been the primordial force that has designed, integrated, and sustained all the realms of the cosmos. Wisdom is a force innate in everything from the clouds to the eagle, a cosmic Presence Job is challenged to discern. When Job discerns that Presence, he is healed, retracts his case against God, and gets rid of his dust and ashes. Job is transformed from having a victim consciousness to having a cosmic wisdom consciousness.
Have you ever wondered how you can connect with the sacred in nature, or whether there is anything sacred in nature? Has the Christian tradition obscured the sacredness of nature? Is the Bible alive to the wonder of creation? How can we sustain a sense of mystery and an appreciation of the sacred in nature? In the biblical Flood narrative, the rainbow was the sign of God's covenant promise to never again to destroy the Earth with flood waters. The rainbow served to remind God of God's own bond with Earth. "My rainbow," says Habel, "represents my covenant promise to explore my bonds with Earth, my spiritual connections with creation." Each colour represents an often-overlooked aspect of creation and inspires the reader to consider our place in nature. Using poetry and prose, Norman Habel journeys deep into his personal experiences of the sacred in nature, from his initial sense of alienation from Earth to his eventual "homecoming." Along the way, he investigates seven wonders of nature and their spiritual dimensions or mysteries. He explores biblical texts that praise or suppress creation and examines each mystery through the lens of ecology and his own experiences. Ultimately his goal is to discern how to sustain each mystery and its spiritual dimension. The book includes a suggested workshop outline, and seven rites to explore mystery in nature.
What happens when you discover you are an Earth being and not just a human being? This volume traces my journey from being a child of Mother Church to being a child of Mother Earth, from being a human being cursed with original sin to being an Earth being blessed with innate spirituality. My journey includes probing the maze of mysteries called ecology, attending the Wisdom School of the ancient world, taking a cosmic journey with the traumatized Job, joining Aboriginal peoples of Australia in reading the spiritual landscape, and celebrating life in a cosmic sanctuary called Earth. These reflections are suitable not only for personal meditation, but for readings in worship contexts and for spirituality retreats or workshops.
In this volume, Norman Habel takes on the humbling task of writing a commentary on such a classic work as the book of Job--a text that is complex and unclear at many points. The Old Testament Library provides fresh and authoritative treatments of important aspects of Old Testament study through commentaries and general surveys. The contributors are scholars of international standing.
This well-written introduction to the method of literary criticism gives the reader an awareness and appreciation of the rich diversity of thought found in the Old Testament. The student is shown how to identify the elements of structure, style, form, language, and composition in the books of the Old Testament. Norman Habel demonstrates how literacy criticism works with examples which are familiar and well-suited for a beginner's level of study. The literary features of Genesis 1-9 are fully explored, then the author focuses on the importance of the Yahwist and priestly sources for the whole Pentateuch. This book's explanation of techniques used in the process of literary criticism will be valuable to both student and professor.
Since 1929, scholars have been concerned with the interpretation of certain Canaanite literary materials found at Ras Shamra in North Syria, known as Ugarit in ancient times. Attention has been paid, primarily, to certain linguistic and cultural parallels between this corpus of literature and sections of the Old Testament. But despite the numerous treatments of the isolated points of contact between Ugaritic and biblical thought, one major question has not received an adequate answer. How and to what extent are the Ugaritic texts, and especially the Baal texts, relevant for an appreciation of the fundamentals of the Israelite religion? Professor Habel seeks to answer at least part of this question by translating pertinent segments of the Baal texts, according to the sequence of G. R. Driver, summarizing their context, and considering their import, thought sequence, and basic ideas in relation to appropriate materials from the early faith of Israel. The succinct results of this comparison are provocative, to say the least. The author begins by isolating the major features of an underlying “conflict tradition.” The conflict between Israel’s beliefs and the religious forces of its environment was a vital influence in the formulation of Israel’s earliest religious faith and experience. The content of this faith as summarized in the concise wording of Exodus 19:3–6 is shown to be virtually identical with that of Israel’s earliest poetic heritage where a lively polemic against the Canaanite religious is discernible. One of the highlights of Professor Habel’s comparison of the Baal texts with Israel’s archaic poetic traditions is his contribution to the understanding of Exodus 15. In this connection he discovers a clearly defined sequence of ideas common to certain Baal texts and Exodus 15:1–18. By skillfully utilizing the work of other scholars the author sheds additional light on the polemical and theological import of several passages depicting theophanies of Yahweh. A similar evaluation of the relevance of the Ugaritic texts for the cultic practices of Israel is made possible by a sober evaluation of the pertinent texts.
The "Earth Bible" is an international project, including volumes on ecojustice readings of major sections of the Bible. The basic aims of the Earth Bible project are: to develop ecojustice principles appropriate to an Earth hermeneutic for interpreting the Bible and for promoting justice and healing for Earth; to publish these interpretations as contributions to the current debate on ecology, ecoethics and ecotheology; to provide a responsible forum within which the suppressed voice of Earth may be heard and impulses for healing Earth may be generated. The project explores text and tradition from the perspective of Earth, employing a set of ecojustice principles developed in consultation with ecologists, suspecting that the text and/or its interpreters may be anthropocentric and not geocentric, but searching to retrieve alternative traditions that hear the voice of Earth and value Earth as more than a human instrument. The lead article in Volume V is a reflection in responses to the ecojustice principles employed in the hermeneutic of the project. Several articles offer insights into New Testament texts that seem to devalue Earth in favour of heaven. The final article by Barbara Rossing challenges the popular apocalyptic notion that in the new age Earth will be terminated. A feature of this volume is a dialogue between Norman Habel, who argues that John One seems to devalue Earth, and two respondents, Elaine Wainwright and Vicky Balabanski (who is coeditor of this volume with Norman Habel). 1
This volume challenges readers to recognize an alternative interpretation of the book of Job that is based on wisdom and not covenant. In doing so, it provides a basis to explore the role of trauma and its healing.
Norm Habel is an Australian, an Earth child and a Lutheran who has survived accusations of heresy many times in his life. Why on Earth are you still a Lutheran? is not quite an autobiography. After all, Habel is many more things than a Lutheran - a family man, a social justice advocate, an amateur ecologist and a poet - but still a Lutheran. The scenes from his experiences are not an effort to define being a Lutheran in any official or unofficial sense. Rather, in telling his story, he searches for that elusive something that persists in his faith - the mystery behind the Lutheran jargon that has cluttered his world and battered his brain. For Norm Habel, Lutheran wisdom means reading life from a distance, reading the landscape as a sacred text, and reading the Sacred Text without biased biblical blinkers. He invites you to follow his journey, to explore anew the complex question of identity - whether you are an Australian farmer or a Brooklyn pastor, a politician from PNG or a Dalit from India. An absorbing read by a very Lutheran heretic pointing how to be truly Lutheran in an ever-changing world! And a warning of the cul-de-sac that churches enter when affirmation of doctrine trumps the search for truth and a book that celebrates what it means to be Lutheran in a world that never stops still. Rev. Henry Palenschus A well-told story draws you into the center of itself so that you experience the story- teller's story in all its richness. However, a really well-told story goes one magic step further, and compels you to engage with the story-teller in a personal dialog of shared discoveries, wonders and challenges. This is such a story. Bob Kempe, Emeritus lecturer in pastoral theology, Australian Lutheran College, Adelaide. Norman Habel is a Professorial Fellow at Flinders University. He has a Wendish Lutheran background and has long been exploring the boundaries of his faith in the context of the Lutheran Church. These boundaries relate to interpretation of the Bible, the spirituality of Aboriginal peoples, the mystery of ecology and the Book of Nature. He has published studies in all of these areas.
Since 1929, scholars have been concerned with the interpretation of certain Canaanite literary materials found at Ras Shamra in North Syria, known as Ugarit in ancient times. Attention has been paid, primarily, to certain linguistic and cultural parallels between this corpus of literature and sections of the Old Testament. But despite the numerous treatments of the isolated points of contact between Ugaritic and biblical thought, one major question has not received an adequate answer. How and to what extent are the Ugaritic texts, and especially the Baal texts, relevant for an appreciation of the fundamentals of the Israelite religion? Professor Habel seeks to answer at least part of this question by translating pertinent segments of the Baal texts, according to the sequence of G. R. Driver, summarizing their context, and considering their import, thought sequence, and basic ideas in relation to appropriate materials from the early faith of Israel. The succinct results of this comparison are provocative, to say the least. The author begins by isolating the major features of an underlying “conflict tradition.” The conflict between Israel’s beliefs and the religious forces of its environment was a vital influence in the formulation of Israel’s earliest religious faith and experience. The content of this faith as summarized in the concise wording of Exodus 19:3–6 is shown to be virtually identical with that of Israel’s earliest poetic heritage where a lively polemic against the Canaanite religious is discernible. One of the highlights of Professor Habel’s comparison of the Baal texts with Israel’s archaic poetic traditions is his contribution to the understanding of Exodus 15. In this connection he discovers a clearly defined sequence of ideas common to certain Baal texts and Exodus 15:1–18. By skillfully utilizing the work of other scholars the author sheds additional light on the polemical and theological import of several passages depicting theophanies of Yahweh. A similar evaluation of the relevance of the Ugaritic texts for the cultic practices of Israel is made possible by a sober evaluation of the pertinent texts.
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