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Michael Christensen
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I'm not quite sure I was able to follow all of the previous arguments, but I do want to throw in two questions:
1. Since -- as was already pointed out -- the sun wasn't created until the fourth day (1:14-19), how could the preceding "days" possibly be of the exact same nature as the time periods we experience again and again, called "days"? A day is understood in the Hebrew bible as beginning with sundown and continuing through the sunrise until the next sundown -- in other words, since our definition of "day" requires a sun, how can one possibly interpret the "evening and the morning of the first day" (before the "greater light" in the expanse of the sky existed -- the sun) in Gen 1:5 literally?
2a. The main purpose of Gen 1:1-2:3 -- as far I can see -- was to introduce god as the source of cosmic order and meaningful life, as well as to serve as a model from which liturgy and commandments can be derived -- such as in the above mentioned Ex 20:11. What difference does it make in regard to that purpose whether god created the world in -- let's say -- 6 billion years or in 6x24 hours or in six seconds?
2b. Why should one have to take the assertion that HaShem made the world in six days (resembling a typical human time frame for completing one's work) any more literally than the assertion in Gen 3:8-12 that HaShem "moved about" in the garden at a breezy time of day, making a sound and asking questions (resembling typical human behaviour)?
Papa Ratzinger speaks out on Creationism and Evolutionism
The theory of evolution may be right, wrong, or half and half, but one thing is clear. The creation accounts in Genesis and this theory do not contradict one another. Let me explain. The physical and biological sciences and the science of God speak about the same subject matter: cosmology - the ...
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Oct 9, 2010
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