| | I am going to answer those two arguments in order; First, concerning the Revelation, it is portrayed ''in the Bible'' as being a vision, so you're supposed to take that part as being a symbol, because that part of the Bible is, indeed, made up of symbols. At the same time, however, Genesis is ''not'' supposed to be taken as an allegory, but in its literal, historical, and grammatical ''context'', and since the Bible says it the way it does in Genesis, there is no reason why we ''should'' interpret it allegorically. Secondly, just as an example we all know that there are breeds of dogs that weren't here in the past, because people have bred certain types of dogs to get new ones. And, if you look at the dimensions of the ark in the Bible, it is ''very'' probable that all those animals would fit. Animals' DNA is packed with a great deal of variability, so you can see how all these new "species," if that's what you prefer to call it, could come about. I'm not arguing for evolution here, but for variation. [[User:DebateKid|DebateKid]] 13:56, 29 June 2007 (EDT) | | I am going to answer those two arguments in order; First, concerning the Revelation, it is portrayed ''in the Bible'' as being a vision, so you're supposed to take that part as being a symbol, because that part of the Bible is, indeed, made up of symbols. At the same time, however, Genesis is ''not'' supposed to be taken as an allegory, but in its literal, historical, and grammatical ''context'', and since the Bible says it the way it does in Genesis, there is no reason why we ''should'' interpret it allegorically. Secondly, just as an example we all know that there are breeds of dogs that weren't here in the past, because people have bred certain types of dogs to get new ones. And, if you look at the dimensions of the ark in the Bible, it is ''very'' probable that all those animals would fit. Animals' DNA is packed with a great deal of variability, so you can see how all these new "species," if that's what you prefer to call it, could come about. I'm not arguing for evolution here, but for variation. [[User:DebateKid|DebateKid]] 13:56, 29 June 2007 (EDT) |
| | + | :One of the reasons why we ''shouldn't'' take the first creation story (I am not saying the entire book of Genesis) literally is because it applies the limit of time to God; our knowledge of time and God's knowledge of time could be two entirely different ideas. Another reason is there are many inconsistencies within the Bible, including Genesis, that makes it difficult if not impossible to follow literally. For instance, take the two creation stories in Genesis. The order of creation in the first one is plants, then animals, and finally Adam. However, in the second story, Adam is created first, then plants, and finally Eve. If we take both literally, which one are we to believe? Pope John Paul II provides an excellent answer to the question on how we should interpret Genesis: "Cosmogony and cosmology have always aroused great interest among peoples and religions. The Bible itself speaks to us of the origin of the universe and its make-up, not in order to provide us with a scientific treatise, but in order to state the correct relationships of man with God and with the universe. Sacred Scripture wishes simply to declare that the world was created by God, and in order to teach this truth it expresses itself in the terms of the cosmology in use at the time of the writer. The Sacred Book likewise wishes to tell men that the world was not created as the seat of the gods, as was taught by other cosmogonies and cosmologies, but was rather created for the service of man and the glory of God. Any other teaching about the origin and make-up of the universe is alien to the intentions of the Bible, which does not wish to teach how heaven was made but how one goes to heaven." Literal translations of certain parts of the Bible should not be the basis of our reason. --[[User:Trend|Trend]] 16:38, 29 June 2007 (EDT) |