The 2 accounts of Creation

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I was curious what Traditionally is accepted concerning the two Creation accounts in Genesis 1 and 2. I am fully aware of the most recent theory about how the two different kingdoms(Northen and Southern) split and the two different accounts were grafted together eventually. One is called the Elohimist while the other is Yawist. I don’t totally buy into that(I am more traditional), I believe that Moses wrote it all. But I am interested in what the Fathers and Doctors of the Church have said about it. I have been searching but I have not found anything specific from them concerning that specific thing I am inquiring. I always assumed that the first account gives a general account and then the 2nd account elaborates on it on some specifics about man. Any thoughts?
 
From the Navarre Bible Commentary on Genesis 1:
Creation is the beginnrng of salvation history and the foundation on which are built God’s salvific plans, which reach their climax in Jesus Christ. The biblical accounts of creation focus on the action of God; it is he who sets the scene and he is the creator, too, of those who will act out the drama and with whom he will enter into dialogue.
The sacred text incorporates ancient traditions about the origin of the world; scholars identify two separate accounts in the early chapters of Genesis. The first of these emphasizes God’s transcendence over all created things, and is written in a very schematic style; this account (1:1-2:4a) is attributed to the “Priestly” tradition. The second, which also covers the fall and the expulsion from paradise, speaks of God in an anthropomorphic way; this more vivid, more popular account (2:4b-4:26) is considered to belong to the “Yahwistic” tradition. Here we have two different ways in which the Word of God (not intending to provide a scientific explanation of the origin of the world and of man) expounds the basic facts and truths on the subject in a way people can readily understand, inviting us to see me greatness and love of God manifested first in creation and then in the history of mankind. “Our faith teaches us,” St. Josemaria Escriva writes, “that all creation, the movement of the earth and the other heavenly bodies, the good actions of creatures and all the good that has been achieved in history, in short everything, comes from God and directed toward him” (“Christ Is Passing By”, 130).
In the first account the Bible offers profound teaching about God, about man and about the world. About God, who is the only God, creator of all things and man in particular; he transcends the created world and is its supreme master. About man, who is the image and likeness of God, above all other created beings and placed in the world to rule all creation. About the world, which is something good and is at the service of man.
Even though the Navarre does give a nod to the two source theory, the wider point it makes is that it is the same story of the same events told in two different ways to bring out some of the fullness of the significance. I kind of compare it to the two books of Maccabees, which both tell the story of a Jewish revolt against the Greeks, but each from a different perspective. Both tell the story, but taken together, we are given more detail and insight.
 
Both chapters reveal something about who God is. Ch. 1 reveals God as creator, and ch. 2 reveals God as father. The second chapter relates the creation of man after God rested on the seventh day. The number 7 is covenantal. The second account of creation uses a more personal, familial relationship with man.
 
**The “Toledoths” of Genesis ** By Damien F. Mackey
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              This article is all about the true structure of the Book of Genesis; a structure that is so simple and straightforward - as the reader is going to discover - that even a child would have no trouble understanding it in its basic form. The chief credit for having laid bare this structure in all its profound simplicity belongs to the British scholar, P. J. Wiseman(1), upon whose thesis the following article will be based. 

               **Introduction** 

               As the brilliant Australian philosopher Gavin Ardley(2) pointed out, there are two ways of going about the process of analysing or dissecting something, depending on one's purpose. Ardley well illustrated his point by comparing the practices of the anatomist and the butcher. When an anatomist dissects an animal, he traces out the real structure of the animal; he lays bare the veins, the nerves, the muscles, the organs, and so on. "He reveals the actual structure which is there before him waiting to be made manifest"(3). The butcher, on the other hand, is not concerned about the natural structure of the animal as he chops it up; he wants to cut up the carcase into joints suitable for domestic purposes. 

              In his activities the butcher ruthlessly cleaves across the real structure laid bare so patiently by the anatomist. "The anatomist finds his structure, the butcher makes his"(4). 

               The same sort of analogy may be applied, I believe, to the different methods that have been employed to analyse the structure of the Book of Genesis. Here I am only going to contrast the archaeologically-based approach, as used by P. J. Wiseman and others(5) (which method, I believe, resembles that of the anatomist in Ardley's example), with the Graf-Wellhausen approach (that to my mind approximates to the activities of the butcher).
more…


THE KEY TO THE STRUCTURE OF GENESIS
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              **(A) The Colophon Phrase** 

              Documents written in Mesopotamia were generally                  inscribed upon stone or clay tablets. It was customary for the                  ancient scribes to add a colophon note at the end of the account,                  giving particulars of title, date, and the name of the writer                  or owner, together with other details relating to the contents                  of a tablet, manuscript or book.(14) The colophon method                  is no longer used today - the information originally given in                  a colophon having been transferred in our day to the first or                  title page. But in ancient documents the colophon with its                  important literary information was added in a very distinctive                  manner.
 
There is absolutely no external, objective evidence for the Documentary Hypothesis, and therefore to regard it as a valid conclusion is contrary to the authoritative teachings of the Magisterium regarding biblical studies (it’s also simply contrary to common sense). The Fathers of the Church all regarded the book of Genesis as a literary unity - which is not to say that they believed it all to be penned by Moses.

Personally, on the basis of much higher-critical studies in a traditional/conservative vein, I believe none, or very little, of Genesis to have been composed by Moses. It seems rather more likely that, inspired by the Holy Spirit, he edited and compiled a variety of documents far more ancient. There is no reason to suppose, for example, that the Patriarchs from Abraham to Joseph could not have written most of Genesis.

What is most laughable about those who hold to the “JE” nonsense is their culpable ignorance of ancient Near Eastern literary forms. Among the Egyptians, for example, it was common to depict, either in sculpture or in writing, a single event or set events in a dual account - often, the first from a divine/general standpoint, and the other from a human/specific standpoint. If we use this model, for which there is abundant objective, exteral evidence, we see that there are NOT two accounts of the Creation in Genesis - but one account, written by one author, describing the Creation from two different points of view - a typical ancient literary device of synthetic parallelism and recapitulation.
 
My main concern with the “two” accounts of Creation in Genesis is what the Fathers and Doctors of the Church have said about it only as far as their prespective on why it gives a general account in Chapter 1 and then somewhat a different ‘version’ of it in Chapter 2. I’ve been reading Aquinas, Augustine, Origen, Jerome, etc etc and have not found where they say anything that shows any attention to what I am looking for. I am looking for comments from them, that is if they have noticed it and it’s literary form. Usually I can find about any answer from the Fathers and Doctors but this one so far I have not. Though I have not exactly had enough time to really dig deep, or as deep as I want. I would be happy even with Scott Hahn’s thoughts on it.

Thanks for the help!!
 
By the way I must disagree about Moses not composing Genesis, atleast from what Jesus said about it. He even refers to Daniel writing Daniel, which many ‘scholars’ deny Daniel as the author.
 
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copland:
My main concern with the “two” accounts of Creation in Genesis is what the Fathers and Doctors of the Church have said about it only as far as their prespective on why it gives a general account in Chapter 1 and then somewhat a different ‘version’ of it in Chapter 2. I’ve been reading Aquinas, Augustine, Origen, Jerome, etc etc and have not found where they say anything that shows any attention to what I am looking for. I am looking for comments from them, that is if they have noticed it and it’s literary form. Usually I can find about any answer from the Fathers and Doctors but this one so far I have not. Though I have not exactly had enough time to really dig deep, or as deep as I want. I would be happy even with Scott Hahn’s thoughts on it.

Thanks for the help!!
TWO ACCOUNTS OF CREATION
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             Ignorance of the nature of the sources from which                  the Book of Genesis was compiled has led modern scholars into                  saying things like: "The second chapter of Genesis is more ancient                  than the first," or: "The order of Genesis is wrong," or again:                  "There are two accounts of creation, each written centuries after                  Moses." 

             The documentist view is that the first chapter of                  Genesis was put into writing by an unknown author, or school of                  writers, in about the 8th century BC (many hundreds of years after                  Moses). I believe that the arguments presented in this article                  completely lay to rest any such claims. 

             But, asked Wiseman, does the narrative of the first                  chapter of Genesis itself give any clue as to the time when it                  was written? To which question he answered that, in addition to                  the ancient literary method of the colophon dating, there are                  "some pieces of evidence which seem to assist us in ascertaining                  the chronological place of Genesis chapter 1 in the Old Testament."(55)                  And he went on to list these as follows: 

              1. No anachronisms: "...it contains no reference                  whatever to any event subsequent to the creation of man and woman,                  and of what God said to them." By contrast, the Babylonian version                  of creation, for instance, contains reference to events of a relatively                  late date, such as the building of Babylon. 

             2. Universality: All the references in this chapter                  "are universal in their application and unlimited in their scope."                  We find no mention of "any particular tribe or nation or country,                  or of any merely local ideas or customs. Everything relates to                  the earth as a whole and to mankind without reference to race."                

             3. Simplicity: The Sun and Moon, for instance, are                  referred to simply as the "greater and lesser lights" (Genesis                  1:16). It is well known that astronomy is one of the most ancient                  branches of knowledge. In earliest times the Babylonians had already                  given names to the Sun and Moon. 

             4. Brevity: Compared with the lengthy Babylonian                  series of six tablets of creation, the Bible uses only one fortieth                  the number of words. 

              **Tablet (series) 2** 

             The universality of the references in Genesis chapter                  1 cannot be found in the second series (Genesis 2:4b to 5:1).                  In this second series there are historical notes: rivers are named,                  as are countries. Minerals are being developed. This, we believe,                  is Adam's own recorded history. It is not a repetitious second                  account of chapter 1, and even more ancient, as scholars would                  have us believe. The writer gives more detail about the creation                  of the first man; the Garden is planted; geographical locations                  for Eden are given; the animals are named, and so on. Tablet (series)                  2 is utterly different from chapter 1 in style and content, and                  would seem to be a much later production.
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I have just looked up every reference to Moses in the New Testament: nowhere is it asserted by anyone that he composed the Book of Genesis, nor in fact that he had anything to do with it at all. (The notion that he composed it is an ancient Jewish tradition, though.)

I assert that Moses may have **edited and/or compiled ** Genesis from far more ancient sources, going back to the Patriarchs. (However, according to ancient concepts of authorship, this would in fact make Moses the “author” of Genesis.)
 
Conclusion
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               Having discussed, in fair detail, the Egyptian influence upon the language of the Book of Genesis - and, before that, Wiseman's thesis on the structure of the book, I may now summarise the following synthesis in favour of Mosaic compilation of the Book of Genesis: 


               - Moses wrote the Book of Genesis in a fully matured Hebrew language that was at that time intensely under the influence of the Egyptian language - the Hebrew language having been brought to its pitch of literary perfection by Egyptian. The entire Book of Genesis was composed from an Egyptian perspective as regards its language and many of its conventions. The distinctly Egyptian tone in language, concept and custom pervades the entire book. 


               - Moses was in possession of the ancient records of his forefathers, passed down from great antiquity via Noah and his sons in the Ark, to the family of Abraham, firstly in Mesopotamia, then in Canaan, and finally via Jacob to Joseph in the governorship of Egypt. Over the centuries these ancient records would doubtlessly have undergone translations, transliterations and editing. Moses, having access to the Egyptian archives, was thoroughly conversant with the histories of his forefathers even whilst still a prince in Egypt. These sacred texts would have served as his only 'Bible.' 


               - Moses retained the basic structure and literary form of these ancient source-records from which he compiled the book we call "Genesis." But he added various footnotes and directional guides for the sake of his contemporaries, since many of the ancient place-names (e.g. in the history of Abraham) were no longer in use in Moses' day. 


               - Moses' forty years of exile in Midian had afforded him the excellent opportunity to have become familiar with the lands and languages of the tribes living to the east of Egypt; lands that would so affect the Israelites and their history after the Exodus. 


               - Furthermore, it seems that Moses greatly edited the texts of his ancestors. Doubtless, the original series of Isaac, for instance, or Esau, would have been much longer than has come down to us in Genesis. Moses retained only what he considered to be fitting and beneficial to his people. This does not mean that the histories that he had before him were necessarily fragmentary, but rather that Moses found little in some of them that he considered to be relevant to the book that he was compiling; the book that we now call "GENESIS."
more…
 
tjmiller,

Luke 24:25 Then he said to them: O foolish, and slow of heart to believe in all things which the prophets have spoken.
26 Ought not Christ to have suffered these things, and so to enter into his glory? 27 And beginning at Moses and all the prophets, he expounded to them in all the scriptures, the things that were concerning him.
44 And he(Jesus) said to them: These are the words which I spoke to you, while I was yet with you, that all things must needs be fulfilled, which are written in the law of Moses, and in the prophets, and in the psalms, concerning me. 45 Then he opened their understanding, that they might understand the scriptures.
 
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copland:
By the way I must disagree about Moses not composing Genesis, atleast from what Jesus said about it. He even refers to Daniel writing Daniel, which many ‘scholars’ deny Daniel as the author.
Where in scripture did Jesus say Moses wrote Genesis and Daniel wrote Daniel?
 
thistle,

These are the words of Jesus Himself.

John 5:46 For if you did believe Moses, you would perhaps believe me also; for he wrote of me. 47 But if you do not believe his writings, how will you believe my words?

Luke24:26 Ought not Christ to have suffered these things, and so to enter into his glory? 27 And beginning at Moses and all the prophets, he expounded to them in all the scriptures, the things that were concerning him.

24:44 And he(Jesus) said to them: These are the words which I spoke to you, while I was yet with you, that all things must needs be fulfilled, which are written in the law of Moses, and in the prophets, and in the psalms, concerning me.

Luke 16:31 And he said to him: If they hear not Moses and the prophets, neither will they believe, if one rise again from the dead.

Yesterday I searched the Church Fathers to see what they say about Moses being the author, and here is a list of them that I found.

St. Clement of Rome “The blessed man Moses recorded in the sacred book all the things commanded to him.” [Cor. 43:1]

St. Barnabas “See how well Moses wrote the Law.” [Epistle of St. Barnabas Chapter 10]

St. Irenaeus “The writings of Moses are the words of Christ.” [Heresies Bk 4;2;3]

St. Eusesius “The great Moses also teaches, under the influence of the Holy Spirit, he describes the creation and arrangment of the universe…” [Eccles. History Bk 1]

Tertullian "Moses, who was a prophetic rather than a poetic shepared, tells us that Eve was the first woman and that… [The Chaplet 7:3]

St. Hippolytus “Moses wrote it(Law) in Aramaic tongue, which was translated into Hebrew.” [Fragments Chapter 23]

St. Augustine “Moses wrote 5 books.” [Exposition on the Psalms LXXI:17]

St. Basil “Now Moses is the author of this narritive(Creation).” [Hexaeron Homily 1]

St. John of Dasmascus “Moses was committed to writing in the Law given by God.” [Heresies 4]

The only place that I found that said that Moses was not the author was in a Pseudo-Clementine Homily, which means that the literture was falsely attributed to St. Clement of Rome. Clementine Homilies Chapter XLVII
 
thistle

Here is where Jesus mentions Daniel as writing Daniel.

Matthew 24:15 When therefore you shall see the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place: he that readeth let him understand.

I hope this helps!
 
It is possible that Moses used previously written sources along with oral testimony in writing/editing Genesis.

Peace,
Gene
 
Gene C.
It is possible that Moses used previously written sources along with oral testimony in writing/editing Genesis.
Peace,
Gene
I think that could be possible, but I think often that some scholars try to place too much weight on that when they refer to Scripture. Especially when they try to say that they had gotten their sources from Heathen sources. I would like to think that most of the sacred Scriptures have come down as Divine Revelation. Especially with Moses, because keep in mind, God spoke verbally to Moses. I can only think that most of what Moses wrote in the Pentetuch was straight from the Word of God Himself, and from what he experienced. I only say these things because often you get the sense from some commentators, especially liberal ones,that not much was revealed to the Biblical authors by the Holy Spirit Himself.
 
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copland:
Gene C.

I think that could be possible, but I think often that some scholars try to place too much weight on that when they refer to Scripture. Especially when they try to say that they had gotten their sources from Heathen sources. I would like to think that most of the sacred Scriptures have come down as Divine Revelation. Especially with Moses, because keep in mind, God spoke verbally to Moses. I can only think that most of what Moses wrote in the Pentetuch was straight from the Word of God Himself, and from what he experienced. I only say these things because often you get the sense from some commentators, especially liberal ones,that not much was revealed to the Biblical authors by the Holy Spirit Himself.
Read this - The “Toledoths” of Genesis" - it shows the pagan source idea is wrong.
 
In the Ancient World, the concept of “writing” referred not merely to composition, but to literary activities also such as editing, dictation, compilation, scribal copying, etc.

Thus, there is no contradiction inherent in the proposition that Moses “wrote” the Book of Genesis, but that he did not *compose * a word thereof…
 
buffalo.

Great article! Thank you. This is a must read for Catholics who take the Bible seriously.
 
Hi Copland,

Please notice that I said “Moses wrote.” I believe that Moses wrote the first five books of Genesis. I also believe he could have received Genesis by divine revelation. No problem there. But I was referring to the toledoth theory, which another reader graciously posted a link to.

Peace,
Gene
 
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