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So in the first talk, as you remember, that I gave, I explained that what I'm trying to do between the two talks is to give kind of a synthesis of a theology on the Amago

Day from the biblical perspective. So one of the things that we can remember about that

first talk is that Genesis, which I went through in the narrative, it explains to us something about the natural

image in which human beings are created, okay?

That there is a natural dimension to the Imago Day that all human beings share in, that

there is some capacity in human beings to represent God

on earth. We saw how that visible representation really is a matter of a kind of royal activity,

that we have dominion over creation, that we have a kind of representative role to play

in making God's justice and God's solicitude for creation felt and experientable by other people.

Okay, so we also then saw that there is this human capacity is threatened through sin and through

evil, that it's in some way always under threat through the disorder that came into the

world through the original sin of Adam and Eve.

That this also then spread like wildfire through their descendants, through the entire world,

till we get to that point in Genesis 6.6 where everybody's thoughts are always evil all the time.

Okay, so there is a dire kind of predicament that human beings get themselves into.

But we also saw that there is this enduring hope, that God continues to mitigate the dire and baleful effects of sin through his grace.

We saw this come to pass in particular with Noah.

I just want to recall this just to remind you that Noah, one of the big takeaways of the

Noah narrative, is that it is

God's prevenient grace. God's grace comes before Noah. It's not anything that Noah does on his own,

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