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

From: David Opderbeck <dopderbeck@gmail.com>
Date: Wed Sep 03 2008 - 12:05:41 EDT

And in addition -- the responses by various other luminaries to Bube's
article are excellent, particularly Bernard Ramm's and Paul Jewett's
supralapsarian / Christocentric approach, which most appeals to me.

On Wed, Sep 3, 2008 at 11:52 AM, Randy Isaac <randyisaac@comcast.net> wrote:
> 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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-- 
David W. Opderbeck
Associate Professor of Law
Seton Hall University Law School
Gibbons Institute of Law, Science & Technology
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Received on Wed Sep 3 12:06:01 2008

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