Quick Passage from Genesis in Space and Time

I found a particular passage in Genesis in Space and Time not so much interesting as consistent with some other things I have come across. I'm quoting now:

• Among contemporary philosophers Martin Heidegger in his later writings suggested a sort of space-time fall. He said that prior to Aristotle, the pre-Socratic Greeks thought in a different way. Then when Aristotle introduced the concept of rationality and logic, there was an epistemological fall. His notion, of course, had no moral overtones at all, but it is intriguing that Heidegger came to realize that philosophy cannot explain reality if it begins with the notion that the world is normal. This the Bible has taught, but the Bible's explanation for the present abnormal world is in a moral Fall by a significant man, a fall which has changed the external flow of history as no epistemological fall could do.

What I find interesting here is not the content of what Heidegger thought, but instead the fact that later in life he came to some realizations that more closely represent Biblical reality than ever before. Sure, it is a completely different type of Fall; a Fall in the realm of knowledge and the ability to know as opposed to a moral Fall, but it is a Fall nonetheless.

No close nexus here, but what happened to Sartre is also somewhat revealing. Sartre spent his life explaining the absurdity of life and the world. He spent a life of total atheistic hedonism writing his perverted worldly philosophy, and rejecting the concept of God. Sure enough, on his death bed (and I unfortunately can't find anything on this, but have heard Ravi Zacharias talk it) Sartre renounced his atheism, and professed a belief in a God. It is highly unlikely Sartre came to belief in the Christian God on his death bed, but the fact that on his last days he came to believe in a God at all is significant.

What I also remember from hearing Zacharias talk about this is that he was so steadfast and absolute in his atheism before that point, that when he proclaimed a belief in God, his mistress thought he had lost his mind.

And, whether or not he requested it or asked for it, on his deathbed, Catholic priests performed an unction on/for Oscar Wilde.

Day.

The meaning of the term "day" as used in Biblical Creation is a source of debate. Some Biblical literalists believe that God literally created the Earth in 7 24-hour blocks of time.

Others take a more liberal approach, and probably the only reasonable approach as we study scripture and Genesis closely.

Sources for this post are Genesis in Space and Time (which is about the flow of Biblical history) and The Beginning of Wisdom (graciously recommended by a good friend).

Francis A. Schaeffer in Genesis in Space and Time says that the term day as related to creation must be held with openness. He uses the King James version of the Bible, and then colloquializes (totally not a word) the language.

• In Genesis 5:2 we read: "Male and female created he them; and blessed them, and called their name Adam, in the day when they were created." As it is clear that Adam and Eve were not created simultaneously, day in Genesis 5:2 does not mean a period of 24 hours.
  

Schaeffer explains that the term day used in Hebrew could denote an era just as it can in English. (e.g., Back in my day). He then goes on to say

• the simple fact is that day in Hebrew (just as in English) is usedd in three separate senses, to mean: (1) twenty-four hours, (2) the period of light during the twenty-four hours, and (3) an indeterminate period of time.
  

Finally, Schaeffer makes the point that this is not a thing that can really be debated because there are no clearly defined terms upon which to debate. But it seems self-evident, unless you are gung ho on a literal interpretation of the Bible--which some are--that day in this sense doesn't mean a 24 hour period.

A point made obvious in Leon Kass' The Beginning of Wisdom which I think closes the issue to any debate whatsoever is found by a direct reading of the scripture:

• And God said, "Let there be light," and there was light. God saw that the light was good, and he separated the light from the darkness. God called the light "day," and the darkness he called "night." And there was evening, and there was morning--the first day. (Gen 1:3-5). (This was on the First Day).
  

And then...

• And God said, "Let there be lights in the expanse of the sky to separate the day from teh night, and let them serve as signs to mark seasons and says and years, and let them be lights in the expanse of the sky to give light on the earth." And it was so. God made two great lights--the greater light to goern the day and the lesser light to govern the night. He also made the stars. (This was on the Fourth Day).
  

So... we had light before we had stars. The Sun is a star. We had light before we had the Sun. On the third day we even had vegetation before we had the Sun. The main point though is that we mark the times and our days in relation to the Sun. If we had a First Day, a Second Day, and a Third Day all before we had the Sun, this would seem to definitively mean that the term day means something other than a 24 hour period.

I realize this is not a major point of curiosity or contention to most people, but this certainly does re-work the way we think about the Creation story altogether, a not insignificant implication in this is the age of the Earth. But New Earthers vs. Old Earthers is another debate for another day.

I Never Understood Animal Rights Folks

Then God said, "Let Us make man in Our image, according to Our likeness. They will rule the fish of the sea, the birds of the sky, the livestock, all the earth, and the creatures that crawl on the earth.

• So God created man in His own image;
• He created him in the image of God;
• He created them male and female.

God blessed them, and God said to them, "Be fruitful, multiply, fill the earth, and subdue it. Rule the fish of the sea, the birds of the sky, and every creature that crawls on teh earth." God also said, "Look, I have given you every seed-bearing plant on the surface of the entire earth, and every tree whose fruit contains seed. This food will be for you, for all the wildlife of the earth, for every bird of the sky, and for every creature that crawls on the earth--everything having the breath of life in it. I have given every green plant for food." (Gen 1:26-30).
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I never read that (or any other biblical passage) and got the impression that the beasts of the Earth merited, in God's eyes, the place of mankind.

I bring this up because I got in an e-mail discussion with a Christian PETA member the other night, a guy I knew from Ann Arbor.

On our side of infinity, we do have more in common with the animals than with God. Both humans and the beasts are finite, and God being infinite, he will remain to Be while we will die an earthly death, and later get on the plus side of infinity (standing outside of time).

But, God obviously thought we were worth more than the beasts because he instilled many things such as virtue, reasoning tools et al. that are uniquely attributable to man and not beast.
That is because we are made in God's image--we are God's image bearers. Therefore, on the personality side of the line, we have more in common with God than with the beasts of the Earth, and are worth far more in His sight. We have souls, can accept Christ's perfect sacrifice as redemption, can carry out the Great Commission, etc. Animals do not have the same kind of soul; they don't have a soul in the image of God.

Animals as far as I can tell are limited, and weren't given what we were. That's why I, myself, never could agree with PETA. I don't see beasts === humans. However, if by animal rights they mean a right for the animals not to suffer, then I am totally on board with that, but many nut job PETA people want HUMAN RIGHTS FOR ANIMALS! That is a perfect contradiction in terms.

Human rights presupposes a human. And animals are not human.