0047 Kulikovsky next turns to historical-grammatical exegesis as the proper method for reading the biblical text.  Historical-grammatical exegesis takes into account the historical context and literary form.  Articles XIV and XX of the 1978 Chicago Statement on Biblical Inerrancy concerns this type of exegesis.

0048 Article XIV affirms the historical realism of Scripture.  The biblical record of events, discourses and sayings, as they are presented in a variety of appropriate literary forms, corresponds to historical fact (that is, reality).

It denies that such events, discourses and sayings were invented by the biblical writers (or by the traditions that they incorporated into the biblical text).

0049 Article XX affirms the biblical truth, as opposed to history, science and natural history.  The Bible speaks truth when it touches matters pertaining to nature, history and other topics.  God is the author of all truths, biblical and extrabiblical.  Sometimes extrabiblical views may contribute to clarifying interpretation of Scripture.

It denies that extrabiblical views and materials disprove the teachings of Scripture and hold priority over it.

0050 Here is a picture.

0051 I wonder, “Do these constitute another greimas square?”

0052 The key (A1) is the affirmation of the historical reality of the biblical record.  Because of this, the literary traditions of historic times must be taken into consideration.  For example, if Noah’s flood story and Utnapishtim’s flood story expressed radically different literary motifs, then one could say that one derived from the other or that the two stories pertain to different historical events.  But, this is not the case.  Both stories share similar literary motifs of the ancient Near East.

0053 B1 contrasts with A1.  B1 is the theologically unacceptable claim that the traditions incorporated in the Old Testament, as well as other mythic stories of the ancient Near East, invented certain events, discourses and sayings.  Therefore, they do not correspond to historical reality.

0054 The contrast between A1 and B1 offers an interesting paradox.

The literary motifs of Genesis 1-11 are the same as literary motifs of the ancient Near East.  Since these literary motifs are historical, there is strong reason to suggest that they pertain to the same historic events.

At the same time, the phantasmagorical quality of the origin stories of the ancient Near East suggests that narrative elements are invented.  They are invented, but not from whole cloth.  The fact that two fairly independent literary traditions portray similar events is good reason to say that they are not complete fictions.

So, the inventiveness characteristic of the literary traditions of the ancient Near East enrich this contrast, B1, and reveal that the Evangelical Theological Society is really against the implication that ancient inventiveness means “not true”.  The origin stories of the ancient Near East are not total fabrications.  They are memorials of things that took place in the past.

0055 A2 is the contradiction of B1 and the complement of A1.  A2 is the theological affirmation that the biblical witness of nature, history and behavior is true and honest.

0056 B2 is the contrast to A2, the contradiction to A1 and the complement of B1.  The Evangelical Theological Society denies that extrabiblical material can disprove the Scriptures, or even, has priority over Scripture.  Yet, they couch that denial with the caveat that extrabiblical material cannot be fully ignored.  After all, the preferred style of exegesis is called, “historical and literary”.

0057 So, after the denials are modified into affirmations that are vulnerable to denial, because they may be carried too far, Articles XIV and XX yield a greimas square.

0058 The greimas square in the prior blog contains two paradoxes.

0059 For A1 and B1, here is the paradox.

Genesis 1-11 participates in the historical reality of the literary traditions of the ancient Near East.  These literary traditions present fantastical elements that, to us, appear to be inventions.  They are inventions.  But, they are not made out of whole cloth.  They describe natural processes, historical events and social behaviors that cannot be captured by spoken language, except through phantasmagorical scenes, for a variety of reasons.

One of these reasons is that the semiotic qualities of speech-alone talk potentiate “world building” processes that cannot be captured in the spoken language at the time.  How can someone inside a historic process tell the story of the historic process from an outsider’s point of view?

Indeed, what is the nature of witness?

0060 For A2 and B2, here is the paradox.

The biblical witness is preserved by a living tradition. When the Bible is redacted, perhaps during and shortly after the Babylonian exile, no one knows that those hills, out in the middle of the desert, contain royal archives, holding stories very similar to those that the redactors are working with.

The extrabiblical materials include cuneiform tablets, excavated and translated by archaeologists.  These tablets come from royal libraries of long-buried capitals.  These tablets serve as the subject matter for constructing the literary forms of the ancient Near East.

0061 Kulikovsky clarifies this greimas square by mentioning a favorite theme of liberal theologians: cultural accommodation.

Without a doubt, the stories of Genesis 2:4-11 correspond to the archaeological periods of the Ubaid, the Uruk and the Sumerian Dynastic of southern Mesopotamia.

From all appearances, the tradition of Seth promulgates stories, from Adam and Eve in the Garden of Eden to the Tower of Babel, from a point of view standing deep inside of the above progression of cultures.  Then, Abraham and Sarah step out of that insider tradition.

The so-called “Seth hypothesis” is discussed in chapter 13C of An Archaeology of the Fall.

So, what does the term, “cultural accommodation” really mean?

0062 Genesis 1-11 is properly interpreted by considering extrabiblical materials from the ancient Near East.  Kulikovsky quotes Paul Seely in this regard.  Genesis 1 reflects the cosmology of the second millennium BC.  Modern science may produce a more accurate picture of the universe.  But, that does not invalidate (or take priority over) the theological message of Genesis 1.  However, it does suggest that Genesis 1 is a temporal concession to the people at that time.

0063 Hmmm.  Does the term, “temporal concession”, key into B2 in the following greimas square.

It sure does, because Genesis 2.4-11 is an insider’s view of the formation of civilization in southern Mesopotamia.

0064 Does the intercalation of Genesis into the society and history of southern Mesopotamia  (B2) contrast with the truth and honesty of the biblical witness of nature, history and behavior (A2)?

There are two ways to say, “Yes.”

0065 Yes, theological liberals think that cultural accommodation (B2) contradicts the idea that the biblical record conveys historical reality (A1).  Plus, extrabiblical material from the ancient Near East (B2) complements the idea that the fantastic elements and narratives are inventions (B1).

0066 Yes, the idea that Genesis 2:4-11 is an insider’s view of the Ubaid, the Uruk and the Sumerian Dynastic (B2), contrasts with a plain view of the biblical portrayal of nature, history, and human behavior as true and honest (A2), but the idea does not invalidate biblical truth and honesty.  The idea (B2) contradicts the notion of historical reality (A1), because witness from within a historical event cannot describe the totality of the event, even though such witness can describe the character of the event.  For this reason, the inventiveness of ancient literary traditions (B1) can be seen as necessary, because the character of events is more important than the mundane details of the occurrence.

0067 The word, “invention”, is under contention.

In one use, primitive people invent their stories out of whole cloth, so the stories are both incorrect and deceptive.

In the other use, inventiveness is necessary because spoken words fail during civilizational crises.   Mythical constructions attempt to capture the processes where one social reality dissolves and another coagulates in the crucible of speech-alone talking southern Mesopotamia.

0068 The former use of the word, “invention”, is condemned by the Evangelical Theological Society.  The latter is not.

0069 Does the term, “cultural accommodation”, cohere with the idea that Genesis 2:4-11 is an insider’s view of the Ubaid, the Uruk, and the Sumerian Dynastic.

0070 How does one describe events that are potentiated by the semiotic qualities of speech-alone talk?

This is one of the challenges facing folk within the emerging civilization of southern Mesopotamia.

Things happen that no one expects.  The world of the Ubaid gets more and more complicated.  Innovation follows innovation.  Villages turn into towns.  Towns expand into cities.  The Ubaid becomes wealthier, more powerful, more hierarchical, more specialized, more unequal and, of course, more deranged.

0071 The hypothesis of the first singularity challenges the modern… er… postmodern imagination.

How do we imagine the social changes that follow the potentiation of labor and social specialization by speech-alone talk?

0072 The semiotics of speech-alone talk is radically different than the semiotics of hand-speech talk.  As discussed in The First Singularity and Its Fairy Tale Trace, the early Ubaid practices speech-alone talk, at a time when all the surrounding cultures practice hand-speech talk.  But, that is not the case for long.  The surrounding cultures see what the Ubaid can do.  They drop the hand-talk component of their hand-speech talk in imitation.  Then, weirdly, they also start to become more and more complicated.

0073 No one in the Ubaid is prepared for the way that speech-alone talk works.  No one is accustomed to the deception that speech-alone permits, in contrast to hand-speech talk.  

Well, I suppose, after a number of generations, some people within the Ubaid culture start to figure out that speech-alone talk can be used to deceive, even while making apparently correct statements.  Plus, these deceptions lead to exposure. Exposure ends in disaster.

0074 How so?

We project meaning, presence and message into spoken words.  Then, we construct artifacts that validate our projection.  When the artifacts are working, everything seems fine.  When the artifacts stop working, we are exposed.  Everything that our projections tell us is true turns out to be wrong.

0075 Hmmm.  Does any of this sound like Genesis 2.4-4?

0076 Of course, the science always changes.  The revelations in Scripture do not.

Darwin’s theory of natural selection is less than two centuries old.  Certain Christian doctrines have remained unchanged for twenty centuries.

0077 What is the problem?

Is there a problem with highly educated experts claiming that scientific knowledge is more believable than the book of Genesis?

Wait until they hear about the hypothesis of the first singularity.

Is the problem that there is a demonic serpent hiding in the tree of the knowledge of good and evil?

Modern secular academics have been cultivating that tree for centuries.

0078 Hermeneutics is key.  The problem lies in how to interpret Scripture.  The reader_3b must interpret_2b the biblical text_1b, using hermeneutics and exegesis_1b.

Kulikovsky relies on the 1978 Chicago Statement on Biblical Inerrancy, promulgated by the Evangelical Theological Society, in order to address these problems.

The Society affirms the good and denies the bad.

Yet, the bad turns out to be affirmations that are vulnerable to denial, because they may be taken so far as to negate their corresponding affirmations.  The denials contain views that must be held in abeyance and regarded with an eye towards mischief.

0079 Yet, the hypothesis of the first singularity offers a new opportunity.  Devotees of scientism will find no harbor in saying that scientific knowledge disproves or has priority over the Scriptures.  Those who want to limit Biblical authority to religious themes, and who offer recipes to separate the theological message from the worldviews of the ancient Near East, find no solace.

Why?

Genesis 2.4-11 is an insider’s view of the development of unconstrained social complexity in the Ubaid, the Uruk and the Sumerian Dynastic archaeological periods.

0080 The text itself is a feature of God’s revelation.

0081 The denials may be modified into contrasts that are vulnerable to being misconstrued and placed in greimas squares, along with their affirmations.

0082 Articles IX and XII yield one greimas square.

0083 Articles XIV and XX yield another greimas square.

0085 The scientific hypothesis of the first singularity changes the ground beneath Kulikovsky’s brief and concise overview.

Yet, the grounds of hermeneutics and exegesis remain the same.

Kulikovsky concludes that the difficultly lies, not so much with understanding the teaching of Scripture, but believing it to be real.