그러나 요즘에 제가 깊이 가지는 생각은, 과연 합리적인 것, 이성적인 것, 그리고 상대방에 대하여 설득적이라는 것이 성도의 궁극적인 목표가 될 수 있는가 입니다. 인간의 이성과 합리성 이라는 것이, 성경을 뛰어넘을 수 없는 것은 당연한 것입니다. 인간의 지식과 지혜는 완전하지 않으며 여전히 발전하고 있을 뿐입니다. 그러나 우리는 때론, 마치 나의 합리성이라는 것을 통하여 성경을 세상을 향해 다 설명해야 하며, 그렇지 못한 경우에는 그것이 진리가 아닌 것 처럼 느낄 때가 있다는 것입니다.
그래서 저는 별로 발을 들여놓고 싶지 않은 영역이 있습니다. 진화론입니다. 사실 진화론이라는 것이 말도 안되는 것임에도 불구하고, 스스로 지적으로 탁월하다고 생각하는 많은 이들은 진화론을 지지합니다. 그런데 더 어려운 것이 유신 진화론입니다. 유신 진화론의 형태는 다양한 것이 있는 것으로 알고 있지만, 아주 간단하게 말해서 진화는 존재하는 것이고 하나님께서 진화를 사용하신다는 것입니다. 그리고 현재 미국에서 많은 신학자들과 목회자들이 유신 진화론을 지지하고 있습니다.
미국에서 유신 진화론을 지지하는 가장 큰 단체는 제가 알기로는 biologos 입니다. 이 단체는 기독교계 안에서 엄청난 영향력을 가지고 있습니다. 심지어 많은 분들이 존경하는 팀켈러 목사님 역시 이 단체를 지지하는 입장인 것을 홈페이지에 들어가면 보실 수 있습니다.
Yes, Genesis 1, in particular, is highly structured. Elements like the repetition of “evening and morning” throughout the passage reflect its compositional grid. However, repetitive formulas do not necessarily signify nonhistorical, figurative accounts. For example, the entire book of Genesis is structured according to the repeated formula “This is the book of the generations of …” (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; 37:2), but that in no way indicates that the entire book is figurative in what it relays to its readers. Genesis 1 has an elevated style, yet it is still historical narrative. C. John Collins perhaps has the best genre definition of Genesis 1 when he calls it “exalted prose narrative.” As I conclude elsewhere, “This description properly reflects the sequence, chronology, and historicity of the account, while at the same time underscoring its exceptional quality.”
The historical nature of the Hebrew creation account underscores the reality that God invented time and history. And the history that God created in Genesis 1 is one that is moving and unfolding: it is a linear history that moves from inception to consummation. The universe had a beginning, and it is moving toward an end. This truth distinguishes the biblical creation account from the cosmogonical texts of the ancient Near East. The non-Israelite accounts are legendary stories that have no determinable basis in fact or history. They are symbolic sagas of primordial times that describe the realm and activities of deities. They are what can be called “mythic narrative”; that is, the stories have linear forward movement, but they are simply ahistorical. Models such as the figurative approach simply de-historicize the Hebrew creation account and, therefore, minimize this important “theological” aspect of the text.
The deeply historical nature of Genesis 1–3 is profoundly important to the entire Bible because these chapters stand at the beginning of the Bible, whose overall structure is historical. The Bible shows the great scope of the work of God from the beginning of time to a final judgment and a new heavens and new earth. The first three chapters of Genesis do not stand alone in the Bible as isolated chapters but are structurally tied to the narrative in Genesis 4 about Adam and Eve and their children Cain, Abel, and Seth; and to the genealogies of human beings found in Genesis 5; and to the historical record in Genesis 6–9 of Noah’s family and the flood; and to the historical narrative in Genesis 10 of the nations that descended from Noah’s sons; and to the tower of Babel and to the descendants of Shem in Genesis 11; and to Abraham and the patriarchs in Genesis 12–50. Genesis 1–3 does not stand alone but is closely linked to the rest of this entire historical narrative.
The macro-structure of the Bible is a historical account of God’s actions from beginning to end. If we remove the profoundly historical nature of Genesis 1–3, we will remove the historical foundation on which all the remainder of the Bible rests.
John D. Currid, “Theistic Evolution Is Incompatible with the Teachings of the Old Testament,” in A Biblical Case against Theistic Evolution, ed. Wayne Grudem (Wheaton, IL: Crossway, 2022), 53–54.
https://jungjinbu.blogspot.com/2023/03/blog-post_6.html
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