IN CREATING A DESIRABLE SOCIETY

Genesis 1:8,10, Psalm 102:19,25, Jeremiah 10:11-12 and Hebrews 1:10 make it pretty clear that “the heavens and the earth” in the manner presented in Genesis 1:1 fall short of being a single phrase referring to the universe as is the case in Ezra 5:11 and Mathew 11:25 but are rather different and distinct entities which refer to the skies on whose waters God established His abode (Psalm104:3) and the dry land on which plants, animals and humans live respectively. In spite of this, Genesis 1:1 declares that the heavens and the earth were made in a certain time called “BEGINNING.”  Also, Exodus 20:11 expresses the view that the above mentioned heavens and earth together with the seas and their entire hosts were made in a “SIX DAYS” period. In another respect, Genesis 1:3-31 describes, though sometimes not in full, how, why and when the heavens, earth, seas and their hosts were made in a “SIX DAYS” period as suggested by Exodus 20:11. From the above narrative it is suggested that the heavens and the earth were made in the “BEGINNING” as well as the “SIX DAYS.” In connection to this the “BEGINNING” and the “SIX DAYS” ought not to be considered different but one and the same of which Genesis 1:3-31 provides details. Thus the “BEGINNING” refers to that period of six complete days within which the heavens, earth, seas and their hosts were created plus the one day on which God rested.

The earth according to 2Peter 3:5 (NIV) was formed out of the waters at God’s command. Interpretations of some other translations of the same text claim the earth is surrounded and kept together by the waters. This suggests that the waters is crucial to the existence and sustenance of the earth. The importance of the waters to the earth is further supported by Psalms 24:2 and 136:6 which state unequivocally that the earth is founded upon the waters. Upon a critical study of Psalm 104:6-8 it is understood that the earth together with the physical features like the mountains it possessed at its earliest inception were immersed in water and made to reappear on a latter day supposedly on the third day of creation. The reason is simple. According to Genesis 1:2, the earth was formless implying without a definite or better still proper shape. Anything of this description lacks beauty hence unattractive. Nevertheless, it ought to be filled as God its creator wanted it according to Isaiah 45:18 but upon a careful study of Genesis 1:3-31 with animals and vegetation and also with man to rule over and care for them respectively to be attractive. It is now obvious the emptiness of the earth was the reason for its formlessness. In order to ensure that the earth never returned to that state again God vowed in Genesis 8:21b and 22 never to cause a complete devastation of the earth as long as it exists as was done with the great flood of Noah’s days.  The earth however was empty because the essential conditions to guarantee the existence and sustenance of its occupants were non-existent at the time. Therefore, the undesirability or unattractiveness of the earth as a result of what had just been explained above undoubtedly is the reason why God had to cover the young earth with water as with a garment until the essential conditions to guarantee its occupation are established.

In Genesis 1:29-30 God designated vegetation as source of food for animals and human beings. The invaluable contribution of food to the growth and sustenance of man and animals shows how important vegetation is. Scientifically and biblically vegetation badly needs light and much more water in quantity than a spring water but of the level of rainwater to sprout, reproduce its kind and produce abundant food to feed its dependents. Rainwater as a necessity to plant growth is evident in Genesis 2:5-6. This is to show how significant light and rainwater are to the existence, growth and sustenance of vegetation on which man and animal ought to depend for food for their sustenance. So, when God created the first light good for the growth of vegetation and the heavens that shall give rain at its proper time to aid the growth of vegetation on the first and second days respectively He caused the earth to become visible again and to sprout with vegetation on the third day to feed man and animals. This does not however deny the fact that vegetation also needed man and animal in order to exist and be sustained. Genesis 2:5 indicates that vegetation did not appear on earth sometime in the remote past because there was no man available to prepare it to support plant life and growth. The man also needed assistance to perform the daunting task and this led to the creation of animals (Genesis 2:18-19). This implies animals too are crucial to the existence, growth and sustenance of vegetation. Besides, animals and human beings who needed a much greater light to exist and continuously live were created on the fifth and sixth days to inhabit the earth after the luminaries that provide such amount of light were made on the fourth day. In addition to that Psalm 104:19-23 indicates that the luminaries were made to determine times and seasons and by that regulate the activities of both men and animals as they live on earth. In this way they are able to order their lives. Regardless of this, the earth, first light, luminaries and the heavens too owe their existence and sustenance to vegetation, animals and man. It is for their sake that they were created and still exist. This clearly symbolizes how interdependent the whole of creation is. Each depends on the other for its own existence, growth and sustenance.

So far the narrative showcases interdependence and its essence amongst all of creation. Therefore on the level of humans’ social, political and economic relations and interactions it must be acknowledged that each individual human being or nation in the world needs and actually depends on each other for at least its growth and survival. However, this interdependence if not properly regulated shall not be of mutual benefit to all parties involved. The proper way as of now to regulate the interdependence for the benefit of all is the full scale pursuit of the defining principle informing socialism. This is true because the principle: all men ought not to be considered only as means to an end but also to be treated as ends in themselves underscores and respects the common, true and fundamental identity of all men. Besides this, the narrative obscurely highlights the point that the realization of intentions hinges on the availability of the necessary and essential conditions that favor their attainment. Earnestly, intentions strive on excellent conditions put in place. In this vein, citizens of the world ought to be trained and educated in a manner that conditions them to imbibe the principle defining socialism and as well develop in them a desire, willingness and readiness to conduct their relations and interactions based on it. On a different note, the Bible provides insight into the common, true and fundamental identity of all men and even holds it in high esteem.

The Bible with special reference to Genesis 1:26-28, 2:7, 15, Deuteronomy 15:7-11, Job 31:13-15 and Proverbs 22:2 reveals that all living human beings in spite of any differences in certain aspects of their whole being are life or spirit animated godlike creatures made of dust by God to purposely safeguard their home and environment, the earth in order to live well. This assertion admits that all living human beings are essentially the same. However not on the basis that they are life animated creatures made by God out of dust. If that happens to be the case then one has no option after a careful study of Ecclesiastes 3:18-21 alongside Genesis 1:28 and 2:15 but be compelled to box human beings and animals into the same category of objects. Rather, the import of the assertion holds true on the basis that human beings are godlike.  This, too, does not in any way mean human beings are exactly the same as God. According to James 1:13 God cannot be tempted. This should invariably mean that God can never be enticed to engage in acts inimical to His person or that of others for no greater good. But considering the fact that our earliest forebears were allured to breach the first divine law despite their full awareness of its long run negative effect shows they are temptable and besides actually do evil so are we their descendants. This shows we are not exactly like God. James 1:14-15 and Romans 7:15-25 however accuse evil desires and sin or more appropriately evil tendencies ingrained in our flesh or better still our sinful nature as being responsible for our temptability and perpetration of acts of evils. This means the real cause of sin is innate. This, however, should not be taken to mean that it is impossible for us to suppress the actual cause of evil deeply fixed in us. It is very much possible to overcome it because in Genesis 4:7 Cain was made aware of the fact that he can and must prevent sin from taking over the wellspring of his life; the centre from which comes his thoughts and motivation to act in a certain manner and direction may be because we have the spirit of power, love and self –control (2Timonthy 1:7) and an inner being or mind that delights in God’s laws (Romans 7:22-25) also fixed deeply in us. Cain could not. The inability on the part of humans to put their inborn sinful tendencies in check must not be blamed entirely on their lack of moral knowledge as some people seek to do. A mere knowledge of good and evil cannot put our natural inclination to sin under control. But its collaboration with a committed resolution to strictly adhere to the dictum: love your neighbor as yourself recorded in Galatians 5:14 as the underlying principle that permeates the entire scripture and in James 2:8 as the royal law that Romans 13:8-10 states that when fulfilled meets the moral demands of the entire commandments of God. This love as explained in Ephesians 5:28-29 is about caring and showing concern for a person’s general well-being and happiness now and in the near and distant future.

This belief is true and justified by the conducts of Jesus and Cain in their separate temptations. Both Jesus and Cain according to the genealogy of Jesus recorded in the gospels of Mathew and Luke trace their ancestry to Adam and Eve. It can therefore be argued with reference to Genesis 5:3 that they inherited moral knowledge from their earliest forebears who had acquired it after consuming fruit from the tree of knowledge of good and evil (Genesis 3:22). Jesus though God and could not be tempted however was tempted because in his human form on earth he was naturally inclined to sin constituting a solid ground for his temptation. In spite of their moral knowledge Cain backslided but Jesus did not because in addition to it he relied somehow implicitly on the royal law of scripture as couched in Mathew 22:37-40 and Mark 12:29-31 as a weapon to resist the evil desires of the sinful nature and the tempter. If it worked for Jesus then it ought to work for us too and so must inform the formulation and implementation of our political, social and most importantly economic policy decisions, action plans and programmes related to the production and distribution of wealth. At this juncture, the essay shall delve a little into how our innate sinful tendencies get us to sin proper. James 1:14 and Genesis 3 provide a clue. It entices human beings with the immediate benefits to be derived from a sinful act whilst at the same time drag our minds away from its long-run negative effects which take the shine off the immediate benefits. The first couple really obtained moral knowledge which is good in itself after eating from the tree of the knowledge of good and evil but died thereafter rendering their acquisition of moral knowledge an achievement with an overwhelming side effect.

In the preceding paragraph, it is obvious the principle of love which underlies the entire scripture proposes two things:  love for oneself and love for others precisely as we have for ourselves. Per the definition of love in Ephesians 5:28-29, the latter if it is from one human being towards another is possible only by the willing acceptance and genuine appreciation of the fact that all human beings are essentially the same; godlike in nature. But in which sense are human beings godlike? The Psalmist in 115:16 divides the universe into heavenly and earthly realms. God is in charge of the former and as a result rules and controls it. The same authority, with specific reference to Psalm 8:6-8, applies to man regarding the latter. In this manner both God and man assume utmost positions of importance. In this sense both assume exalted position of authority, prestige, high esteem and influence in their areas of control. This is one of the ways that God and man are alike but not necessarily the same in all respects. The confirmation is found in Psalm 82 where human beings in that capacity yet subjected to God’s judgment are designated “gods.” Also, in Exodus 4:16 and 7:1 God indicates that He shall make Moses like God to Aaron his senior brother and Pharaoh the king of Egypt. Moses to become like God means he shall assume an exalted position far and beyond that of Aaron and Pharaoh and for that matter be revered. Additionally, human beings are also godlike because they are fearfully and wonderfully made (Psalm 139:14) in that we are crowned with glory and honor as emphatically stated in Psalm 8:5.

Per the above analysis all human beings are godlike because they are naturally kings of glory and honor with equal exalted position of authority, high esteem, prestige and influence akin only to God’s. This is the intrinsic worth of all men regardless of any differences. This bestows on us the right to be treated in ways befitting a kingly status and a responsibility to treat others as such. In this regard all human beings are obliged to treat one another as ends and not as means only. In and under every circumstance we must treat others in a manner we would prefer they treat us (Mathew 7:12). It is only a genuine appreciation and willing acceptance of this true, common and fundamental identity of all men and a willing spirit by all men to fulfill its attached obligatory demand that any interdependent relationship among humans and nations can and would be regulated to mutually benefit all. Democratic socialism until proven otherwise surely remains the best political and socio-economic theory if religiously and properly practiced would ensure that human dignity is respected; human beings are treated as ends and not as means only. This essay suggests so because until there is a democratic control over the world’s political, social and economic power structure, a social and collective ownership of the means of production and the distribution of the products of labor conducted on that basis to address the issue of needs some human beings would forever be treated with contempt. And since that is exactly what democratic socialism seeks to exterminate let us all join hands in the struggle to install DEMOCRATIC SOCIALISM.

BY: KOKOIH EUGENE