TomZzyzx
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ViaCrucis said:You're assumption that Moses wrote Genesis and that God intended Genesis 1 to be taken as historical-literal-scientific is just that: An assumption made by you.
For one thing, we can see by looking at the text itself that in the beginning when God created the heavens and the earth there was already a formless earth where the primeval ocean existed.
For example the Hebrew verb bara' translated as "created" means something more like "filled" and is related to the Hebrew verb for "fattened". Genesis 1:1 is an introductory statement for the proceeding statements, it proclaims that God is going to form, shape, fill up the heavens and the earth.
Genesis 1:2, speaking of the already-existing earth that it was a formless wasteland. Why? Because God had not yet acted to fill it with the abundance that would come. Also present is a primeval ocean, the tehowm, the deep abyssal waters (this corresponds with the primeval ocean Tiamut from other ANE mythologies, only here it is de-personified to describe God's Absolute Sovereignty). For the Breath or Wind of God blew across the surface, God alone is Present here, there are no other beings.
It isn't until Genesis 1:3 that God begins His act of creating or filling/fattening up the heavens and the earth. Here the author posits several parallels Day 1/Day 4, Day 2/Day 5, Day 3/Day 6.
Light | Sun, Moon and Stars
Separation of Waters | Living things above and below
Dry Land | Beasts, creeping things and mankind
The parallels present the "spaces" fashioned in the heavens and the earth into which God may fill them with things to inhabit and rule them.
You're ignoring the intentional poetic parallelism of the text. A simple and legitimate examination of the text--regardless of if one is a YEC, OEC or TE--provides ample evidence of what the text is actually trying to say. Trying to force the text into a strict historical-scientific account is a betrayal of the text and is missing the entire point of what's being said here.
Theistic Evolutionists don't try and force the text into a paradigm of millions or billions of years. Rather most of us read the text honestly as it is a theological text and as such the usage of days provides a structured literary framework to provide the purposeful and structured account of God's ordering of the cosmos.
See my above statements.
No one in Moses' time believed the world encircled the sun or that germs were cause of disease and sickness. So that's a moot point. Also, the mentioning of six days in Exodus 20 and 31 does not determine that the text is to be read as a scientific accounting of the creation; it is rather a reference point. In Exodus 20 it forms part of a contextual reading addressing God's sovereignty and as forming a theological underpinning for the Sabbath and precedes the Decalogue; the same goes for Exodus 31. The use of the reference point is theological.
Because they formed an important narrative purpose in linking the Gospel Story to Israel's most ancient past. Whether there was an historical Enoch or Lamech or Noah or Methusalah and whether or not they lived for many centuries is entirely moot to the Evangelist's purposes.
We prefer to take the Bible as a living text that is worthy of respect and therefore shouldn't make modernist notions of wooden literalism as a given. The Bible is deserving of being taken seriously enough to understand what it's saying rather than forcing it to say things it's not really interested in saying.
I don't know of any Christian Theistic Evolutionist who denies the reality of the Fall, of Sin, and of our redemption from it all by the Lord Jesus Christ.
Your argument here seems particularly flimsy. Is absolute knowledge concerning every little thing about such things as sin and death and when they exactly began and the like really necessary in order to confess the Gospel and the reality of Christ's redemptive work?
Of course not.
Thank you, and the Peace of God be with you.
-CryptoLutheran
According to my Lexicon "Bara" does not mean "filled", it means, to create, form, make, produce. The word Bara also possesses the meaning of "bringing into existence" in Isa 43:1,Ezek 21:30; 28:13,15.
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