No 46 | Roman Theological Forum | Article Index | Study Program | May 1993 |
by Msgr. John F. McCarthy
PART II. THE LITERAL SENSE OF GENESIS 1:1-5: THE FIRST DAY OF CREATIONWe firmly believe and profess without qualification that there is only one true God, ...; the one and only principle of all things - Creator of all things visible and invisible, spiritual and corporeal, who, by his almighty power, from the very beginning of time simultaneously created out of nothing both the spiritual and the corporeal creature, that is, the angelic and the mundane. And afterwards he formed the creature man, who in a way belongs to both orders, as he is composed of spirit and body. 11
Whether, since it was not the intention of the sacred author, when writing the first chapter of Genesis, to teach in a scientific manner the innermost nature of visible things as well as the complete order of creation but rather to furnish his people with a popular account, such as the common parlance of that age allowed, one, namely, adapted to the senses and to the mental preparation of the persons, we are strictly and always bound, when interpreting these chapters to seek for scientific exactitude of expression. Answer: In the negative. 34On the same day and attached to the same response there was another reply of the Biblical Commission concerning the word yôm in Genesis 1:
Whether the word yôm (day), which is used in the first chapter of Genesis to describe and distinguish the six days, may be taken either in its proper sense as the natural day, or in an improper sense as signifying a certain space of time; and whether free debate on this question is permitted among exegetes. Answer: In the affirmative. 35I understand these responses to mean that Genesis 1, as a popular account, should be given the leeway of a popular account. But in keeping with what is said also in other documents of the Magisterium of the Church, to the extent that interpreters compare the popular account with technical models of their choosing, in order not to convict the text of non-factuality without a trial, they must give the text a chance on a technical level, which is what we are doing here. That is the import of the response concerning the word yôm. Since Genesis is an inspired writing, it is inerrant even on a technical level. We cannot know how much technical knowledge Moses had of the physical development of the universe, and we do not need to know, because what he wrote was guided by divine inspiration, however much he knew. Moses could have reflected only on the level of the popular images without attempting to supply in his mind any technical models. But it is the inspired text that is the subject of our study, not the mind of Moses. And the inerrancy of that text is very important, seeing that our faith is rooted in reality, not in warmed-over mythology. Nevertheless, it cannot be said that our neo-Patristic approach "identifies biblical statements too closely with the changing and shifting theories of modern science," 36 because any model offered by modern science that it holds up in comparison with the text is only ambiguously confirmed at best. Neither does the text of Genesis 1 teach any technical model nor can any true technical model contradict it.