Creation of the World

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Creation of the World

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Powerful mythologies are normative, as Mircea Eliade described, defining for their societies how the world may be ordered. Myths provide the living backdrop on which people may act. In the Christian societies of Europe and America the “origin myth” that defines the divine order that Christians should follow is laid out largely in Genesis, and the worldview expounded within it in some sense provides the baseline from which “scientific” alternatives must deviate, at least within the Europe and America.

In Genesis, the world, created wholly by God, is described by a divine order composed of a series of superiority relationships—that is to say, of hierarchies. As the Creator, God has authority over literally everything, but he soon imbues a similar authority into newly created Man by giving him “dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth” (Genesis 1:26).

Man, in this instance, can be taken as emblematic of humankind in general, as the proclamation of Man’s dominion occurs at a very early stage of Creation, when Man still consists of only one individual. As Genesis moves farther in time, it redefines Creation with increasing specificity as it also delineates new hierarchies. For example, in the third chapter Man (in the male sense) is given dominion over Woman (Genesis 3:16) and as mankind grows into varied tribes these too are given a kind of structure, as when Ham’s descendents are made subservient to the other children of Noah (Genesis 9:25). Indeed, much of Genesis is comprised of relating genealogies, which are hierarchical by nature.

Genesis’ worldview is not merely hierarchical, but statically so; the divi...

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... “biology as destiny” and leaves room for imperfection—in the form of political repression, I imagine Gould would say. The dominant paradigm of a culture or society needn’t be definitionally just by virtue of existing or even tending to exist. Even modern interpretations of religious doctrine, on the other hand, are incompatible with such an outlook. Creation “scientists,” for example, by relying on a literal reading of Genesis are obliged to accept, if in slightly modified form, the vision of the world presented there, and it generally precludes the flouting of God’s will in any sense. That both viewpoints coexist in contemporary America is a great source of the tension that is felt, mostly at the local level (Ruse, Darwinism Defended), by proponents of either side. Despite the growth of new rationales and worldviews, the old never actually died in the first place.

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