I recently came across this and I wanted to share it on this thread for anyone’s interest of what at least one father of the church thought about the interpretation of this part of Genesis:
City of God Book XI chapters 6-8
"The world was in fact made
with time, if at the time of its creation change and motion came into existence. This is clearly the situation in the order of the first six or seven days, in which morning and evening are named, until God’s creation was finished on the sixth day, and on the seventh day God’s rest is emphasized as something conveying a mystic meaning. What kind of days these are is difficult or even impossible for us to image, to say nothing of describing them.
- Of the nature of the days when there was ‘morning and evening’ before the creation of the sun
In our experience, of course, the days with which we are familiar only have an evening because the sun sets, and a morning because the sun rises; whereas those first three days passed without the sun, which was made, we are told, on the fourth day. The narrative does indeed tell us that light was created by God, and that God separated that light from the darkness, and gave to the light the name of ‘day’, and to the darkness the name of ‘night’. But what kind of light that was, and with what alternating movement the distinction was made, and what was the nature of this evening and this morning; these are questions beyond the scope of our sensible experience. We cannot understand what happened as it is presented to us; and yet we must have believe it without hesitation.
For either there was some material light, whether in the upper regions of the universe, far removed from our sight, or in the regions from which the sun later derived its lights; or else the word ‘light’ here means the Holy City which consists of the holy angels and the blessed spirits, the City of which the Apostle speaks, ‘Jerusalem which is above, our mother, eternal in the heavens.’ [Galatians 4:26] He certainly says in another place, ‘You are all the sons of light, sons of day: you do not belong to night and darkness.’ [1 Thessalonians 5:5] But this latter interpretation depends on our being able to discover some appropriate meaning for ‘the evening and the morning’ of this day.
Now the knowledge of the creature is a kind of twilight, compared with the knowledge of the Creator; and then comes the daylight and the morning, when that knowledge is linked with the praise and love of the Creator; and it never declines into night, so long as the Creator is not deprived of his creature’s love. And in fact Scripture never interposes the word ‘night’, in the enumeration of those days one after another. Scripture never says, ‘Night came’; but, ‘Evening came and morning came; one day.’ Similarly on the second day and on all the rest. The creature’s knowledge, left to itself, is, we might say, in faded colours, compared with the knowledge that comes when it is known in the Wisdom of God, in that art, as it were, by which it was created. For that reason it can more appropriately be described as evening than as night. And yet that evening turns again to morning, as I have said, when it is turned to the praise and love of the Creator.
When the created light so acts in coming to the knowledge of itself, there is one day; when it comes to the knowledge of the firmament called heaven, between the lower and upper waters, there is the second day; when it comes to the knowledge of the earth and sea, and of all growing things, whose roots stretch into the groun, there is the third day; when to the knowledge of the luminaries, the greater and the lesser, and of all the stars, there is the fourth day; when to the knowledge of all the living things that come from the waters, creatures that swim and those that fly, there is the fifth day; when to knowledge of all land animals and of man himself, there is the sixth day.
- How God’s rest on the seventh day is to be understood
When ‘God rested on the seventh day from all his works, and sanctified that day’, this is not to be understood in any childish way, as if God had toiled as his work, seeing that ‘he spoke and they were made’ [Psalms 148 5:33, 9]by a word which was intelligible and eternal, not vocal and temporal. No, the ‘rest of God’ means the rest of those who find their rest in him, just as ‘the joy of a house’ means the joy of those who rejoice in that house- even if it is not the house itself but something else which is responsible for the joy. How much more appropriate it would be if in fact the house itself were to make the inhabitants glad by reason of its beauty. In that case the house would be called joyful not by the figure of speech in which the container stands for the contens (as in ‘the theatre applauds’, when it is the audience that applauds, or ‘the pastures are lowing’, when it is the cattle that are calling) but by the figure in which the efficient cause stands for the effect - as in ‘a glad letter’, meaning a letter which makes the readers glad.
And so it is most appropriate that when God is said, on the authority of the prophetic narrative to have ‘rested’, what is meant is the rest of those who find their rest in him, and to whom he gives rest."
-St Augustine of Hippo
That is what a doctor of the church wrote… I still nevertheless think that the current scientific evolutionary understanding comes into conflict with certain aspects of what we believe, most especially being the part about our fall from grace involving certain things such as pain in child-birth, having to toil from the ground, eating the plants of the field in the sweat of the face and returning to the ground from which we were taken
Genesis 3:16-19 To the woman he said, “I will greatly multiply your pain in childbearing; in pain you shall bring forth children, yet your desire shal lbe for yoru husband, and he shall rule over you.” And to Adam he said, “Because you ahve listened to the voice of your wife, and have eaten of the tree of which I commanded you, ‘You shall not eat of it,’ cursed is the ground because of you; in toil you shall eat of it all the days of your life; thorns and thistles it shall bring forth to you; and you shall eat the plants of the field. In the sweat of your face you shall eat bread till you return to the ground, for out of it you were taken; you are dust, and to dust you shall return.”
The problem that I see is that all of these things that we are told came to us as a result of our sin, we would have inherited from evolutionary ancestors that had all of these things already before the fall of man had ever occurred according to the evolutionary understanding, and we would have inherited these things at our conception and birth, and not at some later point in life at which we committed sin…if anyone thinks they can solve this problem they are welcome to try, otherwise I’m tempted to think that the current scientific understanding is not entirely compatible with what we believe.