| PAGE Book | LOC Kindle | CHAPTER 18 |
| 110 | 2905 | for most of history, Jews and Christians had never taken (the Bible) literally: Barton, John: A History of the Bible: The Book and Its Faiths, Penguin Random House, London 2020, pp 331-386. |
| 110 | 2909 | Protestants started taking it more literally: Barton, op cit, pp. 389-403. |
| 110 | 2913 | mythos and logos: Armstrong, Karen: A History of God, Vintage, London 1993, p. 244, Armstrong, Karen: The Battle for God: Fundamentalism in Judaism, Christianity and Islam. Harper Collins, London 2001, pp. xiii-xvi; Armstrong, Karen: A Short History of Myth. Canongate Books, Edinburgh 2006 pp. 101, 125-155. |
| 110 | 2924 | But you shouldn’t ask whether a myth is true. You should only ask what the myth does: Armstrong, The Battle for God p. xiv; Armstrong A Short History of Myth, pp. 1-11, 73-74; Hooke, SH: Middle Eastern Mythology: From the Assyrians to the Hebrews, Penguin, Harmondsworth 1963, pp. 11-16. |
| 111 | 2940 | There’s actually a book of the Bible that’s not a million miles from what Robbie’s saying: Hayes, Christine, Introduction to the Bible (Kindle Edition), Yale University Press 2012, Loc 5766. |
| 111 | 2962 | the first creation story (is) lifted almost verse-by-verse from the Enuma Elis, the Babylonian creation myth: Romer, John: Testament: The Bible and History, Michael O’Mara Books, London 1988, pp. 35-6. |
| 112 | 2968 | myths are very important because they bind communities together: Bouchard, Gerald (Ed): National Myths: Constructed Pasts, Contested Presents, Routledge, Abingdon 2013. |
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Paul Clark 