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De-colonising the Biblical Narrative, Volume Three is dedicated to those First Nations Australia peoples who were encouraged by colonists--especially the early missionaries--to believe in God. Early settlers were unaware that the term 'Lord' is not a title for God in the Bible. It is the name of the colonial God YHWH. The name of God in Christian times, according to the Rainbow Spirit Elders, is Father God, the father of Jesus Christ; it is not the colonial God YHWH who justified the actions of the colonial invaders. According to the Rainbow Spirit Elders, the colonial curse caused the Creator Spirit of the Land to cry in agony because the Lord was being desecrated, dispossessed, and polluted with Aboriginal blood. According to those Elders, the colonial curse traumatised the Land, the peoples of the Land-and the Creator Spirit in the Land. This third volume reflects the de-colonising approach developed by Anne Pattel-Gray, Norm Habel and other First Nations Australia, including Ken Sumner, Denise Champion, Rose Rigney and Sean Weetra.
De-colonising the Biblical Narrative, Volume One represents a landmark in contemporary hermeneutics. In this volume we take into account our colonial history and develop a de-colonising hermeneutic which we employ to identify the colonial editing of the text and to retrieve precolonial narratives with which First Nations peoples of Australia may resonate. In the first volume we attempt to de-colonise the narratives of Genesis 1-11 and retrieve pre-colonial legends that are comparable to First Nations ancestral narratives. In Genesis One, for example, we retrieve a Primal Land Narrative in which the primordial ground is born, comes to life, creates life and is named 'Land' by the Creator Spirit. As we work through the traditions of Genesis 1-11 we also discern colonial additions like the mandate to dominate associated with the Imago Dei in Genesis 1.26-28. At the close of the analysis of each narrative, we include the response of First Nations Australia, thereby illustrating, not only the significance of our finding, but also the relevance for First Nations peoples.
De-colonising the Biblical Narrative, Volume Two is dedicated to the First Nations Australia in anticipation of establishing a Treaty that ensures their voice is heard within the constitution of the Australian government and acknowledging publicly the intrinsic value of their culture, espcially their spiritual bond with the Land on which they have been custodians for thousands of years. The precolonial treat and culture reflected in Genesis 12-25 establishes a biblical precedent for First Nations Australia to embrace and celebrate. Anyone reading the Abraham narratives of Genesis 12-25 who dares to identify with the worldview of First nations Australia-interpreters, First Nations Australia leaders, empathetic readers with de-colonised minds-will expect and discern three colonial factors influencing previous readings and interpretations of the narrative: language, interpreters, and narrators. A de-colonising hermeneutic is not only to become aware of past colonial translations of the narrative, but also to focus on the specific colonial dimensions of the narrative itself-reflected in the language, the idioms, the content or the theology of the narrative. The goal: to use this process of deep listening to discern and 'untangle' the precolonial narrative.
De-colonising the Biblical Narrative, Volume Three is dedicated to those First Nations Australia peoples who were encouraged by colonists--especially the early missionaries--to believe in God. Early settlers were unaware that the term 'Lord' is not a title for God in the Bible. It is the name of the colonial God YHWH. The name of God in Christian times, according to the Rainbow Spirit Elders, is Father God, the father of Jesus Christ; it is not the colonial God YHWH who justified the actions of the colonial invaders. According to the Rainbow Spirit Elders, the colonial curse caused the Creator Spirit of the Land to cry in agony because the Lord was being desecrated, dispossessed, and polluted with Aboriginal blood. According to those Elders, the colonial curse traumatised the Land, the peoples of the Land-and the Creator Spirit in the Land. This third volume reflects the de-colonising approach developed by Anne Pattel-Gray, Norm Habel and other First Nations Australia, including Ken Sumner, Denise Champion, Rose Rigney and Sean Weetra.
The frontiers of religion and science have always been pushed forward by curious and obsessed individuals, like: the monk who kept banned books in a secret library under the nose of the pope; the explorers who searched for the lost tribes of Israel but found a new continent instead; the eccentric doctor and a mad monk who intuited scientific truths well before future generations would prove their theories correct; the archaeologists who discovered the goddess just in time for feminism; the utopians who never quite found what they were looking for; and a current flock of priests and nuns who go wherever knowledge takes them. It is a delicious quirk of history that individuals dismissed by their contemporaries as eccentrics and troublemakers are often those with the most impact on the world. Curious Obsessions in the History of Science and Spirituality is a captivating look at the famous and the forgotten who emerged in times of extreme change and social disruption to change science and spirituality for ever. During our current Covid19 pandemic, this collection is highly relevant to a world still seeking novel answers to the human condition and also drawn to old theories long ago debunked.
This book is dedicated to those Aboriginal women, men and children who gave their lives for this land, and to those who survived but have lost their spiritual connection with the land