Bible Stories

‘God created mankind in his own image: male and female he created them,’ says the writer of Genesis. In Greek legend Zeus first created a sexless being. Later, in a fit of divine anger, he split this into man and woman. The division of humankind into two sexes is thus understood to be an imperfect state, a weakening of mankind’s power, because the two sexes pull in different directions. Read more

Art has a lot to do with religion. Most of the ‘art-works’ unearthed by archaeologists link in with some religious practice or other. Until recent times the church was the most important patron of the arts. Contemporary artists regularly discuss their work in ’spiritual’ terms. Read more

In some ways we are no different from any other species on earth. We are creatures subject to the usual conditions of space and time. But we know that human beings ’stand out’ from other beings in several ways. Some of these are plain enough; they partly explain humankind’s superiority over other creatures: our creativity, our intellectual, linguistic and cultural achievements.

But the Bible adds a further and remarkable point. People stand out not by what they do but by what they are. This is expressed right at the beginning, in the creation story of Genesis 1. God said, ‘Let us make man in our image after our likeness.’ It is a theme taken up and developed in other parts of the Bible: we are not like the other creatures; we share God’s nature in a special way. Read more

We begin then by looking at creation from the differing perspectives of the biblical narrative and some other ancient stories.

This will help to show the distinctiveness and power of the Bible’s account of creation.

Creation in the ancient Near East

The recitation of creation stories in the ancient world bore little resemblance to our detached discussions on creation today. To these ancient peoples it was a matter of worship. Their sagas were not like the telling of fairy tales, but recitations of the annual religious festivals. Recounting these stories had the serious purpose of seeking both to preserve the order of society and to guarantee order and life before the threats of chaotic forces. Read more

In recent years there has been a widely-reported resurgence of occultism in the West. This has coincided with a strong movement, in other parts of the world, to return to traditional religious practices. Far more people are now aware of the reality of the spirit world than a generation or two ago. And when we look at the Bible, we find that God has created a universe of which non-material beings form a very real part.

Today people would acknowledge the influence of outside forces on human beings. We are not so autonomous as we once supposed. To an extent, we can be controlled, and sometimes we are. People’s experience, in many parts of the world today, goes along with Jesus‘ teaching to suggest that personal outside forces (angels, demons, spirits) can and do influence the behaviour of human beings. Read more

There have been many attempts to define religion, none of them entirely satisfactory. Perhaps it is easier to say what religion is not than what it is. A useful definition is this: religion is the refusal to believe that the universe can be adequately explained in purely three- dimensional terms. The three dimensions may be taken as the three conditions of our life — space, time and matter; or as the field of the physical sciences which deal with those things that can be counted, measured and weighed. A purely material view of things would naturally exclude the possibility of religion. Read more

The Bible is often called the ‘word of God‘. It is the way, above all others, that he uses to communicate with us — to get his thoughts and purposes into our minds. But how did books written by many different writers come to be God’s ‘word’? And can we be sure that we are properly understanding what God has revealed? Read more

The fathers’ ways of thought and speech about God were overhauled and upgraded in the thirteenth century by Thomas Aquinas. There are three basic principles in Thomas’s theism:

• God is essentially the act of his own existence, pure and simple. God, we might say, is in no respect a passive principle or static essence, but eternally exists as total, inexhaustible, personal energy — a living God, actively forming and ordering everything in his world.

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Before Jesus put to his disciples the question Who do you say I am‘?’ he asked them Who do people say I am?’ and they answered One of the prophets’. That is the natural answer. To the Muslim, Jesus is one of God’s messengers. To the Hindu he is one of the jeevanmuktas, who have realized identity with Brahman in this life. To the average man in Europe or North America, where religion is an optional leisure-time activity, he is ‘one of the founders of world religions’. This is the ‘natural‘ answer, for if there is a variety of alleged revelations the natural thing to do is to assume that the truth lies somewhere between or beyond them all. This is natural, because it leaves me free to shape my idea of God as I like. Read more

Dangerous denials

Early in the fourth century. Arius taught that the Father alone was true God. This denial of Christ’s true deity was countered by councils of church leaders at Nicea (325) and Constantinople (381), and by great theologians such as Athanasius. The Nicene Creed was the product of these synods. At last the Church established that the Son was as fully divine as the Father. Like Irenaeus in the second century, Athanasius showed how the hope of salvation depended on Christ’s being true God as well as true man. The Christian could confidently trust Jesus Christ for salvation, because he was none other than God himself, ‘who became man for us men and for our salvation‘. No one less than God could restore us to fellowship with God. Read more