By Terry Mortenson, Thane H. Ury
Fourteen theological students tackle key themes on the topic of the age of the earth, that is the the most important factor of dialogue within the church at the present time concerning origins. Bringing to endure rigorous biblical, theological, and old arguments in want of a six-day production, the worldwide Flood, and a tender earth, in addition they offer much-needed opinions of a few modern old-earth interpretations of the publication of Genesis.
This clean protection of the literal background of Genesis 1-11 properly enhances different reviews which concentration extra at the medical proof of young-earth creationism. As such, this publication can function a flexible complement to different works, yet is usually designed for use as a standalone textual content for seminary and Bible university professors and scholars, pastors, missionaries, and others who wish in-depth apologetic resources.
Coming to Grips with Genesis: Biblical Authority and the Age of the Earth includes:
- Forewords by means of Dr. John MacArthur, President of the Master's Seminary and Senior Pastor of Grace group Church, solar Valley, CA; and the past due Dr. Henry Morris, Founder and President Emeritus, Institute for construction Research
- Detailed research of the verbs of Genesis 1
- A safety of the Genesis five & eleven genealogies as strict chronologies
- Reasons for rejecting hundreds of thousands of years of demise and traditional evil prior to Adam's sin
- Careful mirrored image on Jesus' teachings relating to a tender earth
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Extra info for Coming to Grips With Genesis : Biblical Authority and the Age of the Earth
Osborn relied heavily on Edward Zeller, A History of Greek Philosophy, trans. ” See John Judd, The Coming of Evolution (Cambridge: Cambridge University Press, 1910), p. 3. I am indebted to Thane Ury for these references. 3, which further specifies names and theories of Greek natural philosophers. Basil’s words about the temporary life of naturalistic theories should be considered when we use current scientific theories of origins as epistemic foundations for interpreting Scripture. 7 13 Though the fathers did not deal with the same challenges we face today, theirs were just as challenging, and they were just as prone as anyone to being products of their environment.
In context, Calvin — far from minimizing momentary creation — extolled it; but he also urged upon the sanctified mind the importance of continually knowing God and His governance. Calvin, nevertheless, refrained from injecting the idea that the first days of creation could be as long as millennia, and he interpreted these passages to mean simply that God is above time. He wrote: Here the error of those is manifestly refuted, who maintain that the world was made in a moment. 24 He consciously rejects Augustine’s view,25 and shows that in his mind Genesis is not simply a literary framework for teaching theology, but records the “works” of God on those days.
At the very minimum, they all believed that creation was sudden. It does not follow logically that if a father did not specify the exact length of each creation day, or even treated them as purely symbolic, then he would not see the time 4. 5. 6. 7. The oft-used counter examples of Clement, Origen, and Augustine, best understood through the lens of Alexandrian allegorical hermeneutics, all held that the creation had been fully completed in an instant. The tradition among the fathers was that the creation occurred less than 6,000 years in the past, and the world would end or dramatically change at the Second Advent, which would occur at the end of the 6,000 years.