Re: [asa] (fall) biological evolution and a literal Adam- logically inconsistent?

From: Randy Isaac <randyisaac@comcast.net>
Date: Wed Sep 03 2008 - 11:52:14 EDT

Though no articulation of the fall seems adequate, I usually revert back to
Richard Bube who in 1975 published this in our journal:
http://www.asa3.org/ASA/PSCF/1975/JASA12-75Bube.html Whether his view is
correct or not, I don't know, but I do think it is worthy of consideration.

Two paragraphs from that article are excerpted here:

"It is precisely in Genesis 1-3 that the Christian finds the biblical basis
for this approach to evil. One of the basic revelations given to us in these
chapters is the emphasis upon the goodness of God's creation. The creation
"as it comes from the hand of God" is good and free from evil. The evil that
we see around us, real moral or natural evil, is due to man's sin or to
natural causes, and is not intrinsic in the creation purpose of God. Unlike
many other major religions, Christianity rejects the concept that evil finds
its ultimate cause in matter, finiteness, or in individuality. It is not
intrinsically necessary for matter, finiteness or individuality to result in
moral and natural evil. The biblical record tells us that the evil around us
is something outside of, contrary to, different from, and an aberration on
that kind of world which would correspond to the creation purpose of God.

How can such a truth he set forth in a language and form acceptable and
understandable to all people of all times, regardless of their cultural
sophistication or their scientific knowledge? How can it be told as clearly
as possible that the world's goodness derives from God, that potentially the
world is good, that the destiny of the world according to God's creation
purpose is for salvation, and that matter, finiteness and individuality are
good aspects of God's good creation? That the real evil in the world does
not have its cause and origin in matter, finiteness or individuality, but
that it comes into being for other reasonsreasons that are not part of, but
are contrary to God's continuing purpose in and for His creation?
One way such a revelation can be accomplished is to take what is an abstract
philosophical concept and cast it into the form of a chronological account.
Take the idea of goodness vs. evil as problems in ontology, and reduce them
to "before" and "after" in the framework of chronology. Replace the goodness
of God's creation purpose with a good creation before the Fall; replace the
characteristic of evil as extraneous to God's creation purpose with a fallen
creation after the Fall. Then the nature of God's good creation and the
origin of evil are clearly distinguished."

Randy

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Received on Wed Sep 3 11:52:30 2008

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