C
Contarini
Guest
Of course I have difficulty believing it. Where do you get the odd idea that I or anyone else would not have difficulty believing in the Incarnation and Resurrection? Do you see no distinction between having difficulty with something and disbelieving it?Some here have difficulty believing the Flood occurred, but have no difficulty believing that God became man, was crucified for our sins, and was resurrected three days after his death.
I see no good reason to think that the Flood story needs to be read as a historical narrative. It is part of a series of stories about the origins of human sinfulness and God’s attempts to get through to human beings and make covenants with them.
As for the difficulties mentioned, they are different. The Incarnation and Resurrection are clearly intended to be read as miracles–divine interventions into human history. The Flood story is a divine action, but the mechanics used are presumably intended to be read as natural: the “windows of heaven” are opened and the “fountains of the deep” are unlocked. This seems to presuppose that there is/was a lot of water up above the sky (the creationists get the “canopy theory” from this, but there’s no indication in the text that this water was held to have been all used up), and also stores of water underneath the earth. It sounds like a basically scientific explanation. We are not presumably expected to believe that God miraculously created ex nihilo a vast quantity of water and then made it vanish again when it had done its job. Yet that is what a literal interpretation in terms of modern science requires us to believe. The Resurrection poses no such difficulties. That story is about the transformation of matter, not simply about one kind of matter being transferred from one place to the other (which is how the Flood is described).
Miracles are not acts of arbitrary power. They are in accord with reason. If you don’t believe that, you don’t believe in the God of classical Christian theism.
Edwin