User:Sherrilledwards/sandbox: Difference between revisions

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as a statement on human destiny. Yes, there may be a rumor of grace

in the phrase, “many are strong at the broken places,” but the pervasive tone{{pg|336|337}} is bleak. There seems an ''absence'' of God-language, providence, any orderly universe. So, have we not left the Garden for the wasteland?

Indeed we have. But this diction is still theological language. Mankind’s

estrangement from the Garden may be part of Modernism, but it is at the

heart of the biblical story—and another element in disenchantment. In Genesis,

we read that “the LORD God drove [Adam] out of the garden of Eden”

(NEB, Gen. 3.23), that “Cain went out from the LORD’s presence” (NEB,

Gen. 4.16), becoming a “vagrant and a wanderer on earth” (NEB, Gen. 4.12).

Here is alienation—being a stranger, a fugitive. Linked with Hegel and early

Marx, alienation has deep biblical roots. In God-language, all are sons of

Adam and brothers to Cain.13 Here, the rhetoric of modernism and Genesis

intersect: Garden and wasteland belong both to a biblical vocabulary and

also to the vocabulary of modernity.

=== Notes ===

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* {{cite book |last=Marx |first=Karl |date=1975 |title=''A Contribution of the Critique of Hegel's'' Philosophy of Right. ''Introduction.'' |journal=Early Writings |location=Ed. Lucio Colletti. London |publisher=Penguin |pages=243-258 |ref=harv }}

* {{cite book |title=New English Bible, The [NEB] |location=Ed. Samuel Sandmel. Oxford Study Edition. New York |publisher= Oxford University Press, 1970 |ref=harv }}

* {{cite book |title=The 1928 Book of Common Prayer |location=New York |publisher= Oxford University Press, 1993 |ref=harv }}

@@ Line 57: / Line 57: @@
 as a statement on human destiny. Yes, there may be a rumor of grace
 in the phrase, “many are strong at the broken places,” but the pervasive tone{{pg|336|337}} is bleak. There seems an ''absence'' of God-language, providence, any orderly universe. So, have we not left the Garden for the wasteland?
+Indeed we have. But this diction is still theological language. Mankind’s
+estrangement from the Garden may be part of Modernism, but it is at the
+heart of the biblical story—and another element in disenchantment. In Genesis,
+we read that “the LORD God drove [Adam] out of the garden of Eden”
+(NEB, Gen. 3.23), that “Cain went out from the LORD’s presence” (NEB,
+Gen. 4.16), becoming a “vagrant and a wanderer on earth” (NEB, Gen. 4.12).
+Here is alienation—being a stranger, a fugitive. Linked with Hegel and early
+Marx, alienation has deep biblical roots. In God-language, all are sons of
+Adam and brothers to Cain.13 Here, the rhetoric of modernism and Genesis
+intersect: Garden and wasteland belong both to a biblical vocabulary and
+also to the vocabulary of modernity.
 === Notes ===
@@ Line 121: / Line 133: @@
 * {{cite book |last=Marx |first=Karl |date=1975 |title=''A Contribution of the Critique of Hegel's'' Philosophy of Right. ''Introduction.'' |journal=Early Writings |location=Ed. Lucio Colletti. London |publisher=Penguin |pages=243-258 |ref=harv }}
+* {{cite book |title=New English Bible, The [NEB] |location=Ed. Samuel Sandmel. Oxford Study Edition. New York |publisher= Oxford University Press, 1970 |ref=harv }}
 * {{cite book |title=The 1928 Book of Common Prayer |location=New York |publisher= Oxford University Press, 1993 |ref=harv }}