Input: Drei Sichten auf die Urgeschichte

Eine substanzielle Buchbesprechung von Jason S. DeRouchie, Alttestamentler des Bethlehem College, zu "Genesis: History, Fiction, or Neither? Three Views on the Bible’s Earliest Chapters" (themelios 40.3) betont insbesondere die Inkonsistenz bei Annahme, dass 1. Mose 1-11 eine Fiktion darstelle:

Based on Luke’s marked intent to represent history rightly, Sparks insists that the Gospel account of Jesus’s bodily resurrection provides a historically accurate description of what happened (p. 114). Nevertheless, even though he believes that the biblical authors of Genesis 1–11 often accepted their accounts as real history, he thinks that 21st century science proves that they got their facts wrong (pp. 72, 138–39). Both Sparks and Halton compare the Bible’s earliest chapters to Jesus’s parables and not historical narrative (pp. 114; 156n1). However, if we affirm Luke’s account of Jesus’s bodily resurrection, must we not also affirm his Gospel’s other stated historical (and not parabolic) assertions that Jesus’s genealogy actually goes back to a historic “Adam, the son of God” (Luke 3:38), and that the complacency of Jesus’s generation was like the historical unreadiness of Noah’s generation for judgment (Luke 17:26–27)? Hermeneutical consistency does not allow one to affirm the bodily resurrection of Christ and yet to deny other statements in the Old and New Testaments that the biblical authors intended as historical fact.

… Because God was the Bible’s single, overarching author, we can approach Scripture as a whole, believing that later parts will cohere with and rightly interpret earlier parts, while potentially expanding the biblical authors’ meaning, implications, or applications. We can trust that in matters of faith and practice, Scripture is infallible, and that in matters of fact (history, geography, science, or the like), Scripture is inerrant. We must respect the author’s intentions and the literary conventions under which he wrote. We must allow for partial reporting, paraphrasing, and summarizing and must not require the Bible to give definitive or exhaustive information on every topic. We must allow for phenomenological language, wherein the author describes a phenomenon as he observes it or experienced it. And we must allow for the reporting of a speech without the endorsement of that speech’s truthfulness. These things stated, the biblical narratives present themselves as accurate accounts of what happened in space and time, so we should approach them this way.

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