![]() | A fact from Framework interpretation appeared on Wikipedia's Main Page in the Did you know column on 22 February 2007. The text of the entry was as follows:
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Good work on starting this page! It's been on my to-do list for a while, but I'm glad to see that it has now been done and been done well. --Flex (talk|contribs) 13:46, 20 February 2007 (UTC)[reply]
I expannded the first para, trying to make it more complete. More importantly, I edited out the somewhat cumbersome references to "some scholars feel" etc etc: it's sufficient just to set out the idea. BUT, there need to be references to sources so that readers can check for further details: at the moemnt the article is very light on names (Ms Kline is about it). I'd suggest some work on this aspect using Wenham or someone like that. PiCo 12:57, 10 August 2007 (UTC)[reply]
Many theologians prefer the non-literal interpretation of the seventh day because it explains the apparent contradiction between the literal interpretation of the events of the seventh day and God's nature. Exodus 31:17 states God "rested, and was refreshed" on the seventh day. This seems to contradict Isaiah 40:28 which says God "does not become weary or tired."
Most creation literalists argue for a literal interpretation of the days in Genesis as the only view which is logically compatible with the fourth commandment:
“ | Remember the Sabbath day by keeping it holy. Six days you shall labor and do all your work, but the seventh day is a Sabbath to the LORD your God. On it you shall not do any work, neither you, nor your son or daughter, nor your manservant or maidservant, nor your animals, nor the alien within your gates. For in six days the LORD made the heavens and the earth, the sea, and all that is in them, but he rested on the seventh day. Therefore the LORD blessed the Sabbath day and made it holy. Exodus, 20: 8–11 |
” |
They claim the author of the commandment speaks of it in a literal sense and therefore it must be interpreted literally.
Framework advocates respond to the to the claim that the Sabbath command of Exodus 20 demands a literal interpretation of the days of creation by pointing out that the author of the epistle to the Hebrews in Hebrews 4:1ff regards the seventh day mentioned in Genesis 1 not as a literal 24 hour day, but as an eternal day of rest which believers are exhorted to enter into through the completed work of Jesus Christ. The Framework advocates go on to point out that if indeed the author of Hebrews interprets the seventh day of creation as an unending day, then the correspondence found between the seventh day of Exodus 20 and Genesis 1 must be one of analogy rather than that of literal equivalence.
[[Image:FlammarionWoodcut.jpg|thumb|200px|The [[Flammarion woodcut]] portrays the cosmos as it is described in Genesis chapter 1.]] It is noted that the seven-day creation account (Genesis 1) has a formulaic structure with repetition and other poetic elements. Furthermore, it is based on an ancient cosmology with the firmament of heaven acting as a solid ceiling which holds up the waters of heaven, and within which the sun, moon and stars are embedded. These considerations are used to further argue the case that the Genesis creation accounts were not written as a scientifically accurate report, but rather as a religious text.
[End of unsourced material removed from article HrafnTalkStalk(P) 05:07, 7 February 2009 (UTC) ][reply]
New Bible Dictionary (3rd ed.) article "Creation" pp239-241
"But how far does Genesis intend us to read its opening chapters as history? Would they, as many maintain, be better termed myth? ... "1:1-2:3 is full of repetitive formulae and quasi-poetic language. It is not quite poetry, but rather high-flown prose. The division of the account into seven days is the most obvious repetition, but repeated commands, fulfilments, naming, blessing and appreciation fomulae, mostly in multiples of seven, show that is a very carefully crafted opening to the book. "Furthermore there is an interesting pattern in the arrangement of the creative acts by days. The first three days match the next three. ... "If 'myth' is defined as stories about God's action in the past which affect the present, it is clear that Genesis' accounts of the creation and the fall fit this definition. But as Jacobsen pointed out, in Genesis and many Near Eastern accounts there is a strong interest in cause and effect, the linkage of events over time, which give the narratives a historical cast. So he called them mytho-historical. If myth could be purged of its negative overtones of error and falsity, this might be acceptable. It is preferable to describe these chapters as proto-historical or theological history. ... "Interpreted along these lines Gn 1-2 conflicts with modern scientific discovery less than is often supposed. In its original BC context it was challenging the theologyh and ethics of ancient orientals... Gn. 1 is not so much scientific and historical explanation of how the world came to be, but a theological hymn of praise to the creator for his bounty bestowed on man." Tonicthebrown (talk) 11:41, 13 February 2009 (UTC)[reply]
This view is not obscure. Sources for other scholars can be found and added. Removal was unwarranted. Simple search shows this:
Find sources: Google (books · news · scholar · free images · WP refs) · FENS · JSTOR · TWL. Even though an article on this subject does not exist, adding stuby content to an aritcle is just the way wikipedia works.
--Firefly322 (talk) 00:42, 20 September 2009 (UTC)[reply]
Firefly322 is doggedly attempting to insert the following passage:
- Comparison to analogical day view interpretations
Other conservative Christian scholars such as C. John Collins and R. Kent Hughes[11] and Vern Poythress[12] disagree with the Framework interpretation (specifically, with Meredith Kline's views) and hold to what is called an analogical day view, which is also distinct from the day-age view. Collins, however, states that he at least agrees with Kline on the point that the book of Genesis can be taken as a reliable historical account without requiring that its verses on days be an exact narrative sequence.[13] President of Westminster Seminary California W. Robert Godfrey has advocated the Framework interpretation, but has sympathies for the analogical day view.[12]
I would like to point out that:
For these reasons I have reverted this edit, again.
I would also point out that Firefly322's edit summary "Undid revision 314993178 by Hrafn (talk) per WP:STALKING and WP:OWNERSHIP. Bad faith, Point of view removal of content" is WP:Complete bollocks. I have in fact been a regular on here for 9 months, so am not WP:STALKING here. Removal of bad writing that fails to explicate its stated (though heavily tangential) topic is not WP:OWNERSHIP. HrafnTalkStalk(P) 03:38, 20 September 2009 (UTC)[reply]
I've deleted three large sections all of which attempt to discuss the framework interpretation of Gen.1 in terms of Creationism. The framework interpretation, unlike Creationism, is a respectable scholarly field of study. The attempts to link it to Creationism, even in contrast, were contrived and shallow. Better to simply delete. PiCo (talk) 07:50, 18 January 2010 (UTC)[reply]
Sonny Craig, sonnc@inbox.com, I just wanted to point out that Kline referred to his theory as a Two-Register Theory, rather than "Framework Hypothesis" if I'm not mistaken. —Preceding unsigned comment added by SonnyCraig (talk • contribs) 03:49, 16 May 2010 (UTC)[reply]
Sonny Craig, sonnc@inbox.com, I just wanted to point out that Kline referred to his theory as a Two-Register Theory, rather than "Framework Hypothesis" if I'm not mistaken. I have more of that history, I'll note it later.based in And Kline's proposing the Two-Register model was for a particular purpose other than textual or theologically compelling, he clearly said he wanted to set science and theology free to produce models that would allow a free exploration of old universe Big Bang type cosmology.
"Kline’s motivation for supporting the Two-Register theory was admittedly not on textual grounds, but to provide the scientist with theological grounds with which “to break free of any biblical constraints in hypothesizing about cosmic origins.” as quoted by D.E. "Sonny" Craig, Supporting a Six-Day Doctrine: Presuppositional Creationism, by D.E. "Sonny" Craig © 2000 (Presuppositional Creationism, 1997. The Church of America Publishing Company, Apache Junction, Az. Original reference lost, but I probably got it from either Gary North or R.J. Rushdoony. Can't recall specifically, I can't believe I lost that footnote. I probably have it in my larger PC manuscripts, I'll look. —Preceding unsigned comment added by SonnyCraig (talk • contribs) 04:08, 16 May 2010 (UTC)[reply]