New Creation? - Aitiological reception of the Genesis narrative in discourses on cosmos, humanity and gender in early Christian Literature.

上帝创造世界和人类以及失去天堂的故事(Gen 1-3)是作为圣经的开始而传播的，在犹太教和基督教中对于理解世界和人类具有根本的重要性。文本和它所唤起的思想自古以来就塑造了犹太教-基督教的思想，成为本体论真理：现实之所以是这样，是因为上帝创造了它作为叙事。更准确地说，翻译成希腊语的Gen 1-3是早期基督教的基本文本。在这一点上，早期基督教神学继续“开始的工作”，确信上帝在基督里设立了一个新的开始。TP从两个方面考察了这种对Gen 1-3LXX作为早期基督教的本体论的接受：有必要重建Gen 1-3LXX作为原始文本(联合研究基础)，并分析它在早期基督教中的接受，重点是对创造叙事的基督学重读(焦点区域I)和它在早期基督教性别话语中的纳入，当根据现代性别话语阅读时，揭示了神学话语设定现实的能力(焦点区域II)。通过这种方式，通过过去和现在的交织，与未来相关的最初文本及其接受的话语潜力变得可见。一方面，接受的多样性揭示了第1-3LXX代文本本身的歧义和矛盾，另一方面，这些接受的语用学，从而凸显了认识论的现实设定能力。

The story of the creation of the world and humankind by God and the loss of paradise (Gen 1-3) is transmitted as the beginning of the Bible and of fundamental importance for understanding the world and humanity in Judaism and Christianity. The text and the idea it evokes have shaped Judeo-Christian thinking since antiquity as ontological truth: reality is such as it is because God made it as narrated. More precisely, Gen 1-3 in the interpretive translation into Greek is the basic text for early Christianity. On it, early Christian theology continues the "work on the beginning", convinced that God set a new beginning in Christ. The TP examines this reception of Gen 1-3LXX as an aitiology in early Christianity in two respects: it is necessary to reconstruct Gen 1-3LXX as the source text (joint research basis) and to analyze its receptions in early Christianity with focus on the Christological re-reading of the creation narrative (focus area I) and on its inclusion in the early Christian gender discourse, which, when read in the light of modern gender discourses, reveals the power of aitiological discourses to set reality (focus area II). In this way, the discursive potential of the initial text and its reception becomes visible by the interweaving of past and present, relevant for the future. On the one hand, the variety of receptions reveals the ambiguities and contradictions in the text of Gen 1-3LXX itself, on the other hand, the pragmatics of these receptions and thus the epistemic, reality-setting power of aitiologies comes to the fore.