God and Nature Fall 2020
Hands On |
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By John Griffin
When a Christian’s faith is tested, they need support from a community. When doubt is prowling outside the fortress walls of one’s relationship with their Lord, it is a scary time. Spiritual warfare is serious business. Organizations like the American Scientific Affiliation (ASA) and scientists and biblical scholars of faith can provide the bulwarks that Christians who struggle with science and faith issues need. They did so for me.
Sources of apparent conflict between God’s Word and His creation are common in our modern world. There are a slew of passionate and prominent “new atheists” who preach that science is all there is. Sometimes they point to early Genesis, ridiculing Scripture as useless fiction. A surface reading of early Genesis, made through a “modern” lens, can indeed leave one with the impression that the Bible teaches six-day creation 6,000 years ago, along with a global flood and humanity descending from one couple who were directly created. Our investigation of God’s works, however, reveals strong evidence that these “biblical claims” are not true.
One’s church would seem to be the obvious place to go when one encounters science vs. Scripture conflicts. Unfortunately, for the many Christians who worship in churches that strictly adhere to a literalist interpretation of early Genesis, this is not a productive option.
When a Christian’s faith is tested, they need support from a community. When doubt is prowling outside the fortress walls of one’s relationship with their Lord, it is a scary time. Spiritual warfare is serious business. Organizations like the American Scientific Affiliation (ASA) and scientists and biblical scholars of faith can provide the bulwarks that Christians who struggle with science and faith issues need. They did so for me.
Sources of apparent conflict between God’s Word and His creation are common in our modern world. There are a slew of passionate and prominent “new atheists” who preach that science is all there is. Sometimes they point to early Genesis, ridiculing Scripture as useless fiction. A surface reading of early Genesis, made through a “modern” lens, can indeed leave one with the impression that the Bible teaches six-day creation 6,000 years ago, along with a global flood and humanity descending from one couple who were directly created. Our investigation of God’s works, however, reveals strong evidence that these “biblical claims” are not true.
One’s church would seem to be the obvious place to go when one encounters science vs. Scripture conflicts. Unfortunately, for the many Christians who worship in churches that strictly adhere to a literalist interpretation of early Genesis, this is not a productive option.
"I am sincerely and deeply thankful to my brothers and sisters who are scientists or Bible scholars and who write boldly about faith and science issues." |
While open-mindedness on how best to interpret Genesis 1 and the flood are lacking in many churches, aggressive opposition to evolution is even more prevalent. Some pastors and church leaders assert that if you believe in evolution you are not a true Christian. Christians who accept evolution can feel very lonely and even bewildered. I recall several instances in the recent past when I was in gatherings of Christians and someone made a critical remark about evolution or those who believe in it. In each case, I’m sure the speakers just confidently assumed everyone in the room agreed with them. In all these instances I kept quiet, fearful that I would be rejected by my faith community.
All of this makes publications like God & Nature so vital. For believers and potential believers who are tempted to doubt God’s Word due to a literal reading of early Genesis, it is helpful to know that there are smart, learned, and thoughtful Christians who affirm that there is no contradiction between God’s Word and His creation. And once a believer understands and accepts non-literal interpretations of early Genesis, it is a great comfort for them to know that there is a large community of members of the kingdom of God who see things the way they do.
Here’s how it played out for me. A couple of years ago I was stopped right in my tracks by a faith crisis. A question about dinosaurs from my nine-year-old son led me to realize that he was being taught young-earth creationism at the Christian school he had recently begun attending. I looked up my church’s position on early Genesis and realized that my church taught young-earth creationism too. I went to a study Bible that I trusted—same thing. Why did my son’s biblically faithful school, our biblically sound church, and my trusted study Bible teach things that I was confident were not true? Could it be because the Bible actually teaches those things?! Could I trust the Bible?!
After an intense journey through science and Scripture, faithfully trusting that my Lord would see me through safely, I came to understand that the Bible does not teach six-day creation or a global deluge. My belief is that early Genesis, inspired by the Holy Spirit, was written in the historical and cultural context of the ancient Near East. The Holy Spirit used the Genesis 1 creation story and Noah's flood as frameworks upon which to hang deep theological truth through the use of metaphor, in a manner that the original audience would have readily grasped. These stories were responses to the creation and flood myths of the surrounding cultures—as such, the Genesis stories have the same form but different theology.
As for evolution, well, I'm still working through that issue. Before this journey began, I was a skeptic of evolution. By now, the overwhelming weight and volume of the scientific evidence in favor of common descent has convinced me. Next, I will dig deeply into the Scriptural aspects of the issue, including relevant New Testament passages. Given my success in dealing with Genesis 1 and the flood, and due to my now battle-tested faith, I completely trust that I will find that the inspired Word of God does not contradict what we know to be true of God's creation.
Most helpful in my journey have been scientists and Bible scholars who are Christians. Why? Three reasons, mainly. First, Christians who believe in both the special revelation of God's Word and the general revelation of His creation are an encouragement to me. Recognizing that it is okay to believe in Jesus and in an interplay between Genesis 1 and Enuma Elish is liberating. It is a relief as well to see that I have Jesus-loving brothers and sisters who accept evolution. Second, scientists and Bible scholars who are believers are more apt to identify with and understand the issues I grapple with as a Christian trying to understand early Genesis in light of modern science, and are thus more likely to speak directly to those issues.
The third reason is simply trust. Professionals who are both steeped in science/scholarship and have a relationship with Jesus—and who do not see a conflict between the two—are good witnesses. When I encounter a Christian scientist or scholar who stands up for an old earth or for common descent, in the face of young-earth creationist claims or passionate cries about the evils of evolutionary thought, that carries weight for me. Partly because of the cost that it can take to stand up and be such a witness. Some Christian Bible scholars who affirm an old earth and evolution work at conservative institutions and risk their careers in order to espouse their beliefs. Many Christian scientists who write and speak in favor of an old earth and evolution risk friction with their churchmates and families. That courage counts for something. As Pascal is reported to have said, in an admittedly much more serious context (he was talking about early Christian martyrs), "I believe those witnesses who get their throats cut."
Roger Wiens' 2002 article on radiometric dating is a good example of the contributions the ASA has made (1). While I often disagree with their interpretation of Scripture, I also appreciate the work done by Hugh Ross at Reasons to Believe (2), and by Davis Young and Ralph Stearley, whose The Bible, Rocks, and Time is a fantastic resource (3).
Also very helpful with regard to Genesis 1 and the flood were Christian Old Testament scholars who placed the Genesis stories within the context of the ancient Near East, showing how they interacted with the cultures surrounding Israel. Tremper Longman and John Walton have a very helpful book on the flood (4); Kenneth Mathews' commentary on early Genesis (5) is fantastic; and Iain Provan, in his Seriously Dangerous Religion, provided me with insights I did not find elsewhere (6). I also want to point out how the ASA itself was quite helpful: I discovered the organization through a 1969 article by Paul Seely on ancient scientific perspectives (7), and more recent PSCF articles by Christy Hemphill (8), Daniel Harlow (9), and Arie Leegwater (10) were instrumental to me.
In my investigation of the science behind evolution, I've read far and wide. Some of the authors are believers, and when I find such a source it is a treasure. To name just a few: Dennis Venema (11) at Biologos has done wonderful work explaining genetics to folks like me. Kenneth Miller has two fabulous books that are educational and entertaining (12). Graeme Finlay has a great textbook that is informative yet readable (13). And, of course, Francis Collins' The Language of God is a classic (14). God and Nature has been valuable to me as well. In the summer 2019 edition, Jay Johnson rightly reminds us that when examining the conflict between evolution and a literal reading of Genesis, we need to take into account not just the physical sciences but also the social sciences (15).
As far as Christian biblical scholars go, I've barely begun my work in that arena, but already I've found excellent resources. For example, Scot McKnight (16), Denis Lamoureux (17), and Peter Enns (18) have done courageous work. And I would be remiss if I didn't acknowledge the positive impact that simple testimonials have had. How I Changed My Mind About Evolution, which includes many authors, is a good example (19). So is The Works of His Hands by Sy Garte, which chronicles the approach from the opposite direction, that of a believer in evolution who later met Jesus (20).
I am sincerely and deeply thankful to my brothers and sisters who are scientists or Bible scholars and who write boldly about faith and science issues. Your work matters. Your efforts bear fruit. You have been a blessing to me and to many others. "Now may the Lord of peace himself give you peace at all times in every way. The Lord be with you all" (2 Thessalonians 3:16).
Photo Montage: Starting from upper left - Francis Collins, Sy Garte, Kathryn Applegate, John Walton, Jay Johnson, Denis Lamoureux, Christy Hemphill, Hugh Ross, James B. Stump.
References:
John K. Griffin is the author of Creation and the Flood: A Journey of Scripture, Science and Faith (Potomac, MD: Proclamation, Sept. 2020). Academically, he holds a doctorate in Economics from Fordham University and an MBA from the Wharton School. He did his undergraduate studies at Colby College and the London School of Economics. Professionally, he is a financial specialist with the Economic Litigation team at the U.S. Department of Justice. He can be reached at www.johnkgriffin.com.
All of this makes publications like God & Nature so vital. For believers and potential believers who are tempted to doubt God’s Word due to a literal reading of early Genesis, it is helpful to know that there are smart, learned, and thoughtful Christians who affirm that there is no contradiction between God’s Word and His creation. And once a believer understands and accepts non-literal interpretations of early Genesis, it is a great comfort for them to know that there is a large community of members of the kingdom of God who see things the way they do.
Here’s how it played out for me. A couple of years ago I was stopped right in my tracks by a faith crisis. A question about dinosaurs from my nine-year-old son led me to realize that he was being taught young-earth creationism at the Christian school he had recently begun attending. I looked up my church’s position on early Genesis and realized that my church taught young-earth creationism too. I went to a study Bible that I trusted—same thing. Why did my son’s biblically faithful school, our biblically sound church, and my trusted study Bible teach things that I was confident were not true? Could it be because the Bible actually teaches those things?! Could I trust the Bible?!
After an intense journey through science and Scripture, faithfully trusting that my Lord would see me through safely, I came to understand that the Bible does not teach six-day creation or a global deluge. My belief is that early Genesis, inspired by the Holy Spirit, was written in the historical and cultural context of the ancient Near East. The Holy Spirit used the Genesis 1 creation story and Noah's flood as frameworks upon which to hang deep theological truth through the use of metaphor, in a manner that the original audience would have readily grasped. These stories were responses to the creation and flood myths of the surrounding cultures—as such, the Genesis stories have the same form but different theology.
As for evolution, well, I'm still working through that issue. Before this journey began, I was a skeptic of evolution. By now, the overwhelming weight and volume of the scientific evidence in favor of common descent has convinced me. Next, I will dig deeply into the Scriptural aspects of the issue, including relevant New Testament passages. Given my success in dealing with Genesis 1 and the flood, and due to my now battle-tested faith, I completely trust that I will find that the inspired Word of God does not contradict what we know to be true of God's creation.
Most helpful in my journey have been scientists and Bible scholars who are Christians. Why? Three reasons, mainly. First, Christians who believe in both the special revelation of God's Word and the general revelation of His creation are an encouragement to me. Recognizing that it is okay to believe in Jesus and in an interplay between Genesis 1 and Enuma Elish is liberating. It is a relief as well to see that I have Jesus-loving brothers and sisters who accept evolution. Second, scientists and Bible scholars who are believers are more apt to identify with and understand the issues I grapple with as a Christian trying to understand early Genesis in light of modern science, and are thus more likely to speak directly to those issues.
The third reason is simply trust. Professionals who are both steeped in science/scholarship and have a relationship with Jesus—and who do not see a conflict between the two—are good witnesses. When I encounter a Christian scientist or scholar who stands up for an old earth or for common descent, in the face of young-earth creationist claims or passionate cries about the evils of evolutionary thought, that carries weight for me. Partly because of the cost that it can take to stand up and be such a witness. Some Christian Bible scholars who affirm an old earth and evolution work at conservative institutions and risk their careers in order to espouse their beliefs. Many Christian scientists who write and speak in favor of an old earth and evolution risk friction with their churchmates and families. That courage counts for something. As Pascal is reported to have said, in an admittedly much more serious context (he was talking about early Christian martyrs), "I believe those witnesses who get their throats cut."
Roger Wiens' 2002 article on radiometric dating is a good example of the contributions the ASA has made (1). While I often disagree with their interpretation of Scripture, I also appreciate the work done by Hugh Ross at Reasons to Believe (2), and by Davis Young and Ralph Stearley, whose The Bible, Rocks, and Time is a fantastic resource (3).
Also very helpful with regard to Genesis 1 and the flood were Christian Old Testament scholars who placed the Genesis stories within the context of the ancient Near East, showing how they interacted with the cultures surrounding Israel. Tremper Longman and John Walton have a very helpful book on the flood (4); Kenneth Mathews' commentary on early Genesis (5) is fantastic; and Iain Provan, in his Seriously Dangerous Religion, provided me with insights I did not find elsewhere (6). I also want to point out how the ASA itself was quite helpful: I discovered the organization through a 1969 article by Paul Seely on ancient scientific perspectives (7), and more recent PSCF articles by Christy Hemphill (8), Daniel Harlow (9), and Arie Leegwater (10) were instrumental to me.
In my investigation of the science behind evolution, I've read far and wide. Some of the authors are believers, and when I find such a source it is a treasure. To name just a few: Dennis Venema (11) at Biologos has done wonderful work explaining genetics to folks like me. Kenneth Miller has two fabulous books that are educational and entertaining (12). Graeme Finlay has a great textbook that is informative yet readable (13). And, of course, Francis Collins' The Language of God is a classic (14). God and Nature has been valuable to me as well. In the summer 2019 edition, Jay Johnson rightly reminds us that when examining the conflict between evolution and a literal reading of Genesis, we need to take into account not just the physical sciences but also the social sciences (15).
As far as Christian biblical scholars go, I've barely begun my work in that arena, but already I've found excellent resources. For example, Scot McKnight (16), Denis Lamoureux (17), and Peter Enns (18) have done courageous work. And I would be remiss if I didn't acknowledge the positive impact that simple testimonials have had. How I Changed My Mind About Evolution, which includes many authors, is a good example (19). So is The Works of His Hands by Sy Garte, which chronicles the approach from the opposite direction, that of a believer in evolution who later met Jesus (20).
I am sincerely and deeply thankful to my brothers and sisters who are scientists or Bible scholars and who write boldly about faith and science issues. Your work matters. Your efforts bear fruit. You have been a blessing to me and to many others. "Now may the Lord of peace himself give you peace at all times in every way. The Lord be with you all" (2 Thessalonians 3:16).
Photo Montage: Starting from upper left - Francis Collins, Sy Garte, Kathryn Applegate, John Walton, Jay Johnson, Denis Lamoureux, Christy Hemphill, Hugh Ross, James B. Stump.
References:
- Roger C. Wiens, "Radiometric Dating: A Christian Perspective," The American Scientific Affiliation, 2002.
- Hugh Ross, More Than a Theory (Grand Rapids, MI: Baker Books, 2009) and Navigating Genesis (Covina, CA: RTB Press, 2014).
- Davis A. Young and Ralph F. Stearley, The Bible, Rocks and Time (Downers Grove, IL: InterVarsity Press, 2008).
- John H. Walton and Tremper Longman III, The Lost World of the Flood (Downers Grove, IL: IVP Academic, 2018).
- Kenneth A. Mathews, Genesis 1-11:26, The New American Commentary (Nashville, TN: B&H Publishing Group, 1996).
- Iain Provan, Seriously Dangerous Religion (Waco, TX: Baylor University Press, 2014).
- Paul H. Seely, “The Three-Storied Universe,” Journal of the American Scientific Affiliation 21 (1969): 18-22.
- Christy Hemphill, “All in a Week’s Work: Using Conceptual Metaphor Theory to Explain Figurative Meaning in Genesis 1,” Perspectives on Science and Christian Faith 71, no. 4 (2019): 233-254.
- Daniel C. Harlow, “Genesis in an Age of Evolutionary Science,” Perspectives on Science and Christian Faith 62, no. 3 (2010): 179–195.
- Arie Leegwater, “A Hard Lesson: Interpretation, Genomic Data, and the Scriptures,” Perspectives on Science and Christian Faith 62, No. 3 (2010): 145–146.
- See for example his series “Evolution Basics” at biologos.org. https://biologos.org/articles/series/evolution-basics
- Kenneth R. Miller, Finding Darwin’s God (New York, NY: Harper Perennial, 2007); Only a Theory (New York, NY: Penguin Books, 2008).
- Graeme Findlay, Human Evolution (Cambridge: Cambridge University Press, 2013).
- Francis S. Collins, The Language of God (New York: Free Press, 2006).
- Jay D. Johnson, "Practical Problems for Literal Adam," God & Nature, Summer 2019.
- Dennis R. Venema and Scot McKnight, Adam and the Genome (Grand Rapids, MI: Brazos Press, 2017).
- Denis O. Lamoureux, Evolution: Scripture and Nature Say Yes! (Grand Rapids, MI: Zondervan, 2016).
- Peter Enns, The Evolution of Adam (Grand Rapids, MI: Brazos Press, 2012).
- Eds. Kathryn Applegate and J.B. Stump, How I Changed My Mind About Evolution (Downers Grove, IL: InterVarsity Press, 2016).
- Sy Garte, The Works of His Hands (Grand Rapids, MI: Kregel, 2019).
John K. Griffin is the author of Creation and the Flood: A Journey of Scripture, Science and Faith (Potomac, MD: Proclamation, Sept. 2020). Academically, he holds a doctorate in Economics from Fordham University and an MBA from the Wharton School. He did his undergraduate studies at Colby College and the London School of Economics. Professionally, he is a financial specialist with the Economic Litigation team at the U.S. Department of Justice. He can be reached at www.johnkgriffin.com.