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Creation Traditions in the Old TestamentAs is well known, the interpretation of creation has long been affected by scientific publications, the most spectacular being Darwin's "Origin of Species" in 1859. However, in the world of ancient scholarship, there were also major developments. One was the translation of the old Babylonian creation story, the Enuma Elish (found in 1853), published in 1876. A second was the Canaanite literature found at Ras Shamra in 1929, containing the Baal epic. There is other literature as well.
The parallels of the Enuma Elish with the first creation story in Genesis (1:1-2:4a) became too evident to ignore, and Gunkel's groundbreaking work (1895) provides many references. Here we are introduced to "Chaoskampf," the mythological divine battle with chaos, the result of which is the world we live in.
In his excellent article on the Chaoskampf divine battle imagery in ancient Hebrew poetry, Dennis McCarthy, S. J. (1967, rev. 1983), argues that they relates to the establishment of social and political order, rather than creation, despite the creation imagery. McCarthy accepts a common view that creation refers to a vast, long ago, cosmic event.
Is this common view of creation in the Bible correct? I don't think so. One must decide what a creation text is, not just our own conception (Butterfield's Whig conception of history), but in history. Creation texts certainly include stories (there are four major creation stories in the OT, Gen. 1:1-2:4a; 2:4b-24; Prov. 8:22-31, and finally, the Chaoskampf type, found in scattered passages such as Pss, 74:12-17, 89:9-14; Isa. 51:9-10). But, there are also many texts containing creation images, themes, doctrines, and words. This vastly increases the number of creation texts, most of which are NOT in creation stories. Anderson himself considers many of the texts McCarthy dealt with as belonging to the Mosaic Covenant tradition's conception of the 'creation of a people', mentioned below.
As John L. McKenzie, S.J., has long argued, it would appear that the dominant presentation of creation is not an event, but as a continuing process. The great historian of Church doctrines, Jaroslav Pelikan has also pointed out that creation as a continuing process has a long history in the Bible and the Christian churches, noting especially Ps. 104.
One of the most influential interpretations was that of the great Gerhard von Rad (1936), who, looking at Yahweh as Creator and Redeemer, decided that the latter was primary and first. This idea infected scholarship for decades, including such excellent works as philosopher Donald W. Evans' "The Logic of Self-Involvment" a wonderful source for texts.
There are a number of arguments against von Rad on this. As McKenzie pointed out many years ago, there are no strata in Hebrew literature without creation elements. Indeed, the cultures of the ancient Middle East, from which the ancient Hebrews came, were full of creation theologies. H. H. Schmid (1973) forcefully argues in an article included in the volume, creation theology is the "broad horizon" of all biblical theology. Hans-Jurgen Hermisson (1978) shows that theology in the Wisdom literature is creation theology.
My own argument is simply that redemption presupposes creation: you can't save something that hasn't been created.
Anderson's Introduction to the anthology is not terribly well written, but it finally puts some order into much diverse material. For this alone the book would deserve a top rating. Anderson divides the material under five headings, corresponding to different traditions (these are not all the same as JEDP). I shall indicate the traditon, along with some texts, in brackets:
1. Creation of a People (Mosaic Covenant tradition, i.e. Dt. 32:6b)
2. Creation and Order (Royal or Davidic Covenant tradition, i.e. Ps. 89:9-14)
3. Creation and Creaturely Dependence (Wisdom Tradition, i.e. Ps. 104)
4. Creation and Origination (Priestly tradition, i.e. Gen. 1:1-2:4a)
5. Creation and New Creation (Prophetic Traditon, chiefly Second Isaiah, i.e Isa. 42:5-9, Ps. 51:10-12)
These traditions are not mutually exclusive, and indeed, Second Isaiah unites them, in effect, making redemption as a mode of creation. Neither do these divisions cover every creation text, but they do make the whole subject much more intelligible.
As for modern controversies, it can be seen that the ancient authors were not interested in either prehistory or in a modern concept like evolution. The first creation story is quite evidently a counterstatement to the Babylonian "Enuma Elish" and similar stories, for example. The texts primarily addressed the concerns of their times. As human beings, we can also find meaning in these texts, but there is no point in creating oppositions where there are none.
In my own opinion, the notion of creation as an event is religiously irrelevant, as it has nothing to do with our lives. Continuing creation, however, can be given many dimensions in our personal lives, in mystical contemplation, in social and political affairs, in in struggles for liberation, and in ecology.
Anderson's anthology provides a great opportunity to gain a more comprehensive view of the great variety of creation themes in the Old Testament. The limitation to the OT is not as severe as it might seem, as the New Testament added mainly a Christological dimension to the majaor themes. Highly recommended.


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