\u00a0<\/p>\n
Bible texts: www.biblegateway.com<\/span><\/a><\/strong><\/p>\n A. The Bible as Guide in Life and Liturgy (Sunday Readings)<\/span><\/strong><\/span><\/p>\n B. The Bible in Dialogue with Questions of the Day<\/span><\/strong><\/span><\/p>\n October 24 \u00a0<\/span>31st<\/sup> Sunday of the Year (Year 1)<\/span><\/strong><\/em><\/span><\/p>\n (November 14th<\/sup> for Feast of Christ the King; A. Sunday Readings; B. Dialogue: Atheism, Monotheism, Divine Revelation)<\/span><\/em><\/span><\/p>\n \u00a0<\/p>\n A. The Bible as Guide. Readings for 31st<\/sup> Sunday<\/span><\/strong><\/span><\/p>\n \u00a0B. Dialogue with Questions of the Day<\/span>: Genesis chapter 1-2, esp. 1:1-2:4; Darwinism, Natural Selection or\/and Intelligent Design, rationes seminales<\/em> (germinal principles or original factors)<\/strong><\/p>\n \u00a0<\/p>\n Readings for 31st<\/sup> Sunday<\/span><\/strong><\/span><\/p>\n \u00a0a) Bible Readings God\u2019s Word, immediacy and distanciation<\/span><\/em><\/span><\/p>\n \u00a0The document on the Liturgy of Vatican II speaks of the various ways in which Christ is present in his Church to carry out his plan of salvation. One is \u201c<\/span><\/span>He is present in His word, since it is He Himself who speaks when the holy scriptures are read in the Church\u201d. This belief gives a sense of immediacy to the Scripture readings, as if a particular reading was addressed to each individual.<\/p>\n \u00a0While there is truth in this, the distance (of 2000 years or more) between the present-day hearer and the original text and its originally intended message and meaning must be borne in mind, both as an aid to overcome difficulties in understanding the text and to avoid too facile application to present-day personal or other situations.\u00a0 <\/span>In fact, understanding a particular reading in its original setting within an entire book can help us better appreciate its message for our own day.<\/p>\n \u00a0First Reading<\/span><\/em><\/span>, from the prophet Malachi (Mal 1:14-2:2,8-10). For the background to this reading it may be well recall some of the dates of Jewish history given for an earlier Sunday\u2019s liturgy (29th<\/sup> Sunday, October 10):\u00a0 <\/span>Fall of Israel to Assyrian Empire 721 BC; Destruction of Jerusalem by Babylonians (Nebuchadnezzar) 586 BC; Babylonian Exile 586-539 BC; Cyrus the Persian (non-Semite; Indo-European) conquers Asia Minor and is about to conquer Babylon 540 BC. In 539 he permits the Jewish exiles to return home and rebuild the Temple. Work on rebuilding did not seriously begin until the reign of Darius (522-520), under the inspiration of the two prophets Haggai and Zechariah, with Zerubbabel, probably grandson of the last king of Judah, as governor. It was a period of great hope for the future, after the inspiring oracles of Second Isaiah. The rebuilding of the Temple was completed in 515. Soon afterwards matters seem to have changed from the worse. Zerubbabel disappears from the scene, probably removed by the Persian authorities who feared an attempt to restore the Davidic dynasty. The new governors of Judah would be Persians. The economic situation got worse and the population and priesthood probably got disheartened.\u00a0 <\/span>Diseased and maimed beasts were being offered as sacrifice in the Temple. The priesthood itself seems to have got lethargic and half-hearted with regard to Temple worship and instruction of the people, the priests (Levites) forgetting the\u00a0 <\/span>models and traditions that should inspire them, the covenant of God with Levi from which they believed they descended and the covenant of God with all Israel (with Abraham and Moses at Sinai). It is against this background that the book of Malachi, composed possibly between 515 and 450, and today\u2019s reading should be understood as first intended. The message of the book, and this present reading, has a message for all ages, and for us today. As one commentator on the book of Malachi (M. Daniel Carroll R.) puts it at the end of his introduction: \u201cThe theme of worship and its connection with the call for exemplary leadership make the book of Malachi ever relevant. Today there is much interest in liturgical renewal. Liberation theology, for example, has stressed the inseparable link between worship and praxis. What is more, in an age of so much scandal among those in positions of religious authority, many look for those who might represent integrity and sound moral values\u201d.<\/span><\/span><\/p>\n \u00a0<\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>When the present Sunday lectionary was published in 1969, this Sunday\u2019s first reading was chosen as an Old Testament passage to go with the Gospel reading\u2019s censure of the Pharisees. It has a much more poignant message for the Church in our own day.<\/span><\/span><\/p>\n \u00a0Second Reading (<\/span><\/em><\/span>1 Thessalonians 2:7-9,13). To situate this reading better it may be well to recall what Paul has just said in the preceding verses (<\/span><\/span>1 Thessalonians 2:3-6; New International Version (NIV): \u201c3<\/sup> For the appeal we make does not spring from error or impure motives, nor are we trying to trick you. 4<\/sup> On the contrary, we speak as those approved by God to be entrusted with the gospel. We are not trying to please people but God, who tests our hearts. 5<\/sup> You know we never used flattery, nor did we put on a mask to cover up greed\u2014God is our witness. 6<\/sup> We were not looking for praise from people, not from you or anyone else, even though as apostles of Christ we could have asserted our authority\u201d.\u00a0 <\/span>In Paul\u2019s world there were itinerant preachers and philosophers of different kinds, trying to win favour with their audiences. Paul is keen to differentiate himself, and preachers of the Christian Gospel, from these both in his message and in his way of life. The Christian message requires honesty in presentation and conformity to it in one\u2019s life. Paul goes beyond ordinary Christian requirements in this. There was a Gospel principle, attributed to Christ himself, that those who preach the Gospel may live by the Gospel, that is by material support from believers. Paul worked with his hands, probably as a tent maker. Together with these principles of Christian apostolate, Paul was united with his churches by genuine affection. Paul is overjoyed, and thanks God, for the deep faith of his converts. They have accepted the Gospel (the word of God) for what it is \u2013 not just a proclamation of Christ\u2019s saving work but a real power that makes the living of the Gospel in all that it demands (honesty, transparency, lack of \u201chypocrisy\u201d,\u00a0 <\/span>play-acting) a living reality.<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>The Pharisees were a lay group whose origins go back to well before 100 BC. There were well known as meticulous interpreters of the traditional laws (of Moses) and also for having a tradition of their own with many observances of detail going beyond these laws. In Palestine in the time of Christ their numbers were about 6000, but their influence on popular opinion and piety far outweighed this. The scribes were trained lawyers, in the traditional religious laws and possibly other laws as well. While not necessarily of the Pharisee party, very many of them probably sympathized with them.<\/span><\/p>\n \u00a0<\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>During the public ministry, Jesus and his disciples were often in contact and dispute with the Pharisees. After the destruction of Jerusalem by the Romans in AD 70 Jewish thought and religion were reorganized under the influence of scribes, Pharisees and related groups, to become by AD 200 the Judaism we know today, with renowned leaders and teachers known as Rabbi, Abba (\u201cFather\u201d) and other titles. This is the renascent Judaism that the evangelist Matthew and his Christian community would have known. During Jesus\u2019 ministry and after the resurrection it may have been their influence that explains the few Jewish converts to the early Church. In the next verse after today\u2019s reading Jesus\u2019 continues his diatribe (Mat 23:13; NIV): <\/span>13<\/sup> \u201cWoe to you, teachers of the law (=scribes) and Pharisees, you hypocrites! You shut the door of the kingdom of heaven in people\u2019s faces. You yourselves do not enter, nor will you let those enter who are trying to\u201d.<\/p>\n \u00a0<\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>In this reading the scribes and Pharisees are used as a foil to Matthew\u2019s Christian community. Their behaviour should be the opposite of that condemned by Jesus, a community with no consciousness of status, in teaching or otherwise, one of transparency where behaviour mirrored belief. The early Church had teachers (Ephesians 4:11), one of the many gifts of the Risen Lord, intended to build up the Christian community in love. In Mat 13:52 Christ speaks of scribes of the kingdom of heaven.<\/p>\n \u00a0<\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Before conversion the apostle Paul was a Pharisee: \u201cas to the law a Pharisee, … as to righteousness under the law, blameless\u201d (Philippians 3:6). Reflecting on his own Jewish people\u2019s failure to accept Christ, he says sadly (Romans 10:1-4, NIV):\u00a0 <\/span>\u201c1<\/sup>Brothers and sisters, my heart\u2019s desire and prayer to God for the Israelites is that they may be saved. 2<\/sup> For I can testify about them that they are zealous for God, but their zeal is not based on knowledge. 3<\/sup> Since they did not know the righteousness of God and sought to establish their own, they did not submit to God\u2019s righteousness. 4<\/sup> Christ is the culmination of the law so that there may be righteousness for everyone who believes\u201d<\/p>\n \u00a0<\/p>\n Reflection on the three readings. (1) \u00a0<\/span><\/em><\/strong>With regard to the first (OT) reading recall Paul in Romans 15:4: \u201cFor whatever was written in former days (i.e. in the Old Testament) was written for our instruction, so that by the steadfastness<\/strong> and by the encouragement of the scriptures we might have hope\u201d. Steadfastness, staying power, is a central part of Christian hope. The first reading reminds us of the ups and downs of a nation\u2019s and an individual\u2019s life: Great expectations, recessions, temptation to forget the demands of the original covenants; the presence of prophecy. (2) The second reading recalls the importance of not forgetting the central mission of the Christian religion: to continue the saving mission of Christ. (3) All readings stress the importance of transparency at all levels of Christian life, authority, clerics, religious, laity, so that in Paul\u2019s words (2 Cor 4:6) Christians may be continuing witnesses to \u201cthe knowledge of the glory of God in the face of Jesus Christ\u201d.<\/p>\n \u00a0<\/p>\n (End of Guide to readings for 31st<\/sup> Sunday of the Year<\/em>)<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n B. Dialogue with Questions of the Day<\/span>: Genesis chapter 1-2, esp. 1:1-2:4; Darwinism, Natural Selection or\/and Intelligent Design, rationes seminales<\/em> (germinal principles or original factors)<\/strong><\/p>\n \u00a0<\/p>\n Internet links: Natural selection; Darwinism; intelligent design; rationes seminales<\/em><\/strong><\/p>\n \u00a0<\/p>\n Some reflections on God and intelligent design:<\/strong><\/p>\n \u00a0<\/p>\n See Jeremiah 18:2-6 and Roman 9:9:21<\/strong><\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n New International Version (NIV)<\/p>\n \u00a0<\/p>\n 2<\/sup> \u201cGo down to the potter\u2019s house, and there I will give you my message.\u201d 3<\/sup> So I went down to the potter\u2019s house, and I saw him working at the wheel. 4<\/sup> But the pot he was shaping from the clay was marred in his hands; so the potter formed it into another pot, shaping it as seemed best to him.<\/p>\n \u00a0<\/p>\n \u00a05<\/sup> Then the word of the LORD came to me. 6<\/sup> He said, \u201cCan I not do with you, Israel, as this potter does?\u201d declares the LORD. \u201cLike clay in the hand of the potter, so are you in my hand, Israel.<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n New International Version (NIV)<\/p>\n \u00a0<\/p>\n \u00a019<\/sup> One of you will say to me: \u201cThen why does God still blame us? For who is able to resist his will?\u201d 20<\/sup> But who are you, a human being, to talk back to God? \u201cShall what is formed say to the one who formed it, \u2018Why did you make me like this?\u2019\u201d[a<\/a>]<\/sup> 21<\/sup> Does not the potter have the right to make out of the same lump of clay some pottery for special purposes and some for common use?<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n This, as the authority of the Book of Genesis confirms, was brought to pass in the course of the passing of six days, so that it can be maintained with complete certainty that on the sixth day everything pertaining to the disposition and arrangement of the creation was completed, For thus it is written: \u2018And on the sixth day God completed all his works, and blessed the seventh day, because in it he rested from all his works. (Genesis 2:2)<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n From this it is understood that on the sixth day God completed all things, so that on the seventh day he may be seen to have ceased, not from toiling (a labore),<\/em> but from working (ab opera)<\/em>. But since the Lord Jesus answered the Jews who were asking about rest on the Sabbath, saying \u2018My Father is working until now, and I am working\u2019 (John 5:17, we both believe that he finished all things on the sixth day and resed on the seventh, and also do not doubt that he is working until now. But we must consider more carefully how the same God can be considered to have finished the, and to be working now.<\/p>\n On the sixth day he completed his work on the natures of created things, but even now he does not cease to govern them; and on the seventh day he rested from the work of creation (ab opera creationis<\/em>), but he never ceases from the exercise of government (a gubernationis regimine<\/em>). For we are to understand that God was a Creator then (tunc -. Creator), but is a Governor now (nunc Gubernaror). Therefore if among created things we see anything new arise, God should not be thought to have created a new nature, but to be governing that which he created formerly. But his power in governing his creation is so great that he may seem to be creating a new nature, when he is only bringing forth from the hidden depths of its [existing] nature that which lay concealed within.<\/p>\n 2:\u00a0 <\/span>\u2018Govern\u2019 is not an ideal translation here, but I hope that in the context it will make sense<\/span><\/em><\/p>\n New International Version (NIV)<\/p>\n \u00a0<\/p>\n \u00a01<\/sup> In the beginning God created the heavens and the earth. 2<\/sup> Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters.<\/p>\n \u00a0<\/p>\n \u00a03<\/sup> And God said, \u201cLet there be light,\u201d and there was light. 4<\/sup> God saw that the light was good, and he separated the light from the darkness. 5<\/sup> God called the light \u201cday,\u201d and the darkness he called \u201cnight.\u201d And there was evening, and there was morning\u2014the first day.<\/p>\n \u00a0<\/p>\n \u00a06<\/sup> And God said, \u201cLet there be a vault between the waters to separate water from water.\u201d 7<\/sup> So God made the vault and separated the water under the vault from the water above it. And it was so. 8<\/sup> God called the vault \u201csky.\u201d And there was evening, and there was morning\u2014the second day.<\/p>\n \u00a0<\/p>\n \u00a09<\/sup> And God said, \u201cLet the water under the sky be gathered to one place, and let dry ground appear.\u201d And it was so. 10<\/sup> God called the dry ground \u201cland,\u201d and the gathered waters he called \u201cseas.\u201d And God saw that it was good. \u00a0<\/p>\n \u00a014<\/sup> And God said, \u201cLet there be lights in the vault of the sky to separate the day from the night, and let them serve as signs to mark sacred times, and days and years, 15<\/sup> and let them be lights in the vault of the sky to give light on the earth.\u201d And it was so. 16<\/sup> God made two great lights\u2014the greater light to govern the day and the lesser light to govern the night. He also made the stars. 17<\/sup> God set them in the vault of the sky to give light on the earth, 18<\/sup> to govern the day and the night, and to separate light from darkness. And God saw that it was good. 19<\/sup> And there was evening, and there was morning\u2014the fourth day.<\/p>\n \u00a0<\/p>\n \u00a020<\/sup> And God said, \u201cLet the water teem with living creatures, and let birds fly above the earth across the vault of the sky.\u201d 21<\/sup> So God created the great creatures of the sea and every living thing with which the water teems and that moves about in it, according to their kinds, and every winged bird according to its kind. And God saw that it was good. 22<\/sup> God blessed them and said, \u201cBe fruitful and increase in number and fill the water in the seas, and let the birds increase on the earth.\u201d 23<\/sup> And there was evening, and there was morning\u2014the fifth day.<\/p>\n \u00a0<\/p>\n \u00a024<\/sup> And God said, \u201cLet the land produce living creatures according to their kinds: the livestock, the creatures that move along the ground, and the wild animals, each according to its kind.\u201d And it was so. 25<\/sup> God made the wild animals according to their kinds, the livestock according to their kinds, and all the creatures that move along the ground according to their kinds. And God saw that it was good. \u00a0<\/p>\n \u00a027<\/sup> So God created mankind in his own image, \u00a0<\/p>\n \u00a028<\/sup> God blessed them and said to them, \u201cBe fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground.\u201d \u00a0<\/p>\n \u00a0<\/p>\n \u00a01<\/sup> Thus the heavens and the earth were completed in all their vast array.<\/p>\n \u00a0<\/p>\n \u00a02<\/sup> By the seventh day God had finished the work he had been doing; so on the seventh day he rested from all his work. 3<\/sup> Then God blessed the seventh day and made it holy, because on it he rested from all the work of creating that he had done.<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a04<\/sup> This is the account of the heavens and the earth when they were created, when the LORD God made the earth and the heavens.<\/p>\n \u00a0<\/p>\n \u00a05<\/sup> Now no shrub had yet appeared on the earth[b<\/a>]<\/sup> and no plant had yet sprung up, for the LORD God had not sent rain on the earth and there was no one to work the ground, 6<\/sup> but streams[c<\/a>]<\/sup> came up from the earth and watered the whole surface of the ground. 7<\/sup> Then the LORD God formed a man[d<\/a>]<\/sup> from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being.<\/p>\n \u00a0<\/p>\n \u00a08<\/sup> Now the LORD God had planted a garden in the east, in Eden; and there he put the man he had formed. 9<\/sup> The LORD God made all kinds of trees grow out of the ground\u2014trees that were pleasing to the eye and good for food. In the middle of the garden were the tree of life and the tree of the knowledge of good and evil.<\/p>\n \u00a0<\/p>\n \u00a010<\/sup> A river watering the garden flowed from Eden; from there it was separated into four headwaters. 11<\/sup> The name of the first is the Pishon; it winds through the entire land of Havilah, where there is gold. 12<\/sup> (The gold of that land is good; aromatic resin[e<\/a>]<\/sup> and onyx are also there.) 13<\/sup> The name of the second river is the Gihon; it winds through the entire land of Cush.[f<\/a>]<\/sup> 14<\/sup> The name of the third river is the Tigris; it runs along the east side of Ashur. And the fourth river is the Euphrates.<\/p>\n \u00a0<\/p>\n \u00a015<\/sup> The LORD God took the man and put him in the Garden of Eden to work it and take care of it. 16<\/sup> And the LORD God commanded the man, \u201cYou are free to eat from any tree in the garden; 17<\/sup> but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will certainly die.\u201d<\/p>\n \u00a0<\/p>\n \u00a018<\/sup> The LORD God said, \u201cIt is not good for the man to be alone. I will make a helper suitable for him.\u201d<\/p>\n \u00a0<\/p>\n \u00a019<\/sup> Now the LORD God had formed out of the ground all the wild animals and all the birds in the sky. He brought them to the man to see what he would name them; and whatever the man called each living creature, that was its name. 20<\/sup> So the man gave names to all the livestock, the birds in the sky and all the wild animals.<\/p>\n \u00a0<\/p>\n \u00a0\u00a0\u00a0But for Adam[g<\/a>]<\/sup> no suitable helper was found. 21<\/sup> So the LORD God caused the man to fall into a deep sleep; and while he was sleeping, he took one of the man\u2019s ribs[h<\/a>]<\/sup> and then closed up the place with flesh. 22<\/sup> Then the LORD God made a woman from the rib[The Gospel<\/span><\/em> (Matthew 23:7-9.12). This is the opening section of Jesus\u2019 condemnation of the scribes and Pharisees. In this reading Jesus addresses to \u201cthe people and his disciples\u201d a warning concerning the scribes and the Pharisees, who are said to occupy the chair of Moses. They are said to wear \u201cbroader phylacteries\u201d and \u201clonger tassels\u201d (than others) to attract attention. A phylactery (a Greek word, safeguard, amulet) was a small case containing scripture verses, worn on the arm and forehead by the Jew while praying, as commanded in Deuteronomy 6:8 (Deut 6:6-8: Deuteronomy 6:6-8- New International Version (NIV): \u201c6<\/sup>These commandments that I give you today are to be on your hearts. 7<\/sup> Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up. 8<\/sup> Tie them as symbols on your hands and bind them on your foreheads\u201d.\u00a0 <\/span>The \u201ctassels\u201d or fringes on garments were commanded by the Torah (Jewish Law, Pentateuch): Numbers 15:37-39– New International Version (NIV) \u201cTassels on Garments\u201d: \u201c37<\/sup>The LORD said to Moses, 38<\/sup> \u201cSpeak to the Israelites and say to them: \u2018Throughout the generations to come you are to make tassels on the corners of your garments, with a blue cord on each tassel. 39<\/sup> You will have these tassels to look at and so you will remember all the commands of the LORD, that you may obey them and not prostitute yourselves by chasing after the lusts of your own hearts and eyes\u201d (see also Deuteronomy 22:12). Both usages were widely practised, also by Jesus; see Mat 9:20; 14:36. In the section in today\u2019s Gospel reading Jesus condemns the ostentation of the scribes and Pharisees, and their devising new burdensome laws for the ordinary people.<\/span><\/h3>\n
Jeremiah 18:2-6<\/span><\/h3>\n
Romans 9:19-21<\/span><\/h3>\n
Selections from Augustinus Hibernicus, On the Miracles of Holy Scripture<\/em> (an Irish writer, writing in Latin, AD 655, in the translation of John Carey, King of Mysteries. Early Irish Religious Writings<\/em> (Dublin: Four Courts Press, 2000), pp. 51-74, 52-53. (selections), at <\/span><\/h3>\n
\u00a0<\/span>Genesis 1:1-2:24, especially 1:1-2:4a<\/span><\/h3>\n
Genesis 1<\/span><\/h4>\n
The Beginning<\/span><\/h5>\n
\u00a0\u00a0\u00a0\u00a011<\/sup> Then God said, \u201cLet the land produce vegetation: seed-bearing plants and trees on the land that bear fruit with seed in it, according to their various kinds.\u201d And it was so. 12<\/sup> The land produced vegetation: plants bearing seed according to their kinds and trees bearing fruit with seed in it according to their kinds. And God saw that it was good. 13<\/sup> And there was evening, and there was morning\u2014the third day.<\/p>\n
\u00a0\u00a0\u00a0\u00a026<\/sup> Then God said, \u201cLet us make mankind in our image, in our likeness, so that they may rule over the fish in the sea and the birds in the sky, over the livestock and all the wild animals,[a<\/a>]<\/sup> and over all the creatures that move along the ground.\u201d<\/p>\n
\u00a0\u00a0\u00a0in the image of God he created them;
\u00a0\u00a0\u00a0male and female he created them.<\/p>\n
\u00a0\u00a0\u00a0\u00a029<\/sup> Then God said, \u201cI give you every seed-bearing plant on the face of the whole earth and every tree that has fruit with seed in it. They will be yours for food. 30<\/sup> And to all the beasts of the earth and all the birds in the sky and all the creatures that move along the ground\u2014everything that has the breath of life in it\u2014I give every green plant for food.\u201d And it was so.
\u00a0\u00a0\u00a0\u00a031<\/sup> God saw all that he had made, and it was very good. And there was evening, and there was morning\u2014the sixth day.<\/p>\nGenesis 2<\/span><\/h4>\n
Adam and Eve<\/span><\/h5>\n