Do we not take into account what this means? Well, many others are taking it into account. For instance at the BioLogos website, now becoming the locus classicus for discussion, you find the argument made by Peter Enns very recently, just even in recent weeks in a series of articles entitled “Paul’s Adam,” I quote here, “For Paul, Adam and Eve were the parents of the human race. This is possible but not satisfying for those familiar with either the scientific or archeological data.” He goes on to suggest that we must abandon Paul’s Adam and suggests that Paul as far as he refers to Adam in Romans chapter five is limited by his dependence on primitive understandings.
Karl Giberson, Eastern Nazarene University, says this “clearly the historicity of Adam and Eve and their fall from grace are hard to reconcile with natural history.” He says this, “One could believe for example that at some point” – this dismisses the kind of Stott theory now just so you hear, what I want you to understand from this is that holding to this doesn’t even give you any advantage. In other words, if you’re trying to make peace with the modern secular mind and you’re trying to meet the intellectual elites halfway, guess what? They won’t meet you halfway. Listen to this: “One could believe, for example, that at some point in evolutionary history God ‘chose’ two people from a group of evolving humans, gave them his image, and put them in Eden, which they promptly corrupted by sinning. But this solution is unsatisfactory, artificial, and certainly not what the writer of Genesis intended.”
That’s not said by someone who’s defending the book of Genesis, but rather the theory of evolution, and trying to remove the possibility of the very kinds of things that some who identify themselves as evangelicals are trying to claim. An old earth understanding is very difficult to reconcile with a historical Adam as presented not only in terms of Genesis, but in terms of Romans. It requires an arbitrary claim that God created Adam as a special act of his creation and it entangles a good many difficulties in terms of both exegeses and a redemptive historical understanding of scripture.
That becomes clearer in view of the second great issue at stake here, which is the fall. We understand from Genesis 3 and from the entire narrative of scripture from texts like Romans 8 that what we know in the world today as catastrophe, as natural disaster, earthquake, destruction by volcanic eruption, pain, death, violence, predation—that these are results of the fall.
This is a gross misreading of Romans 8. As it is normally translated with ktitsis as creation, those verses do not imply volcanoes , quakes or animal death
We end up with enormous problems if we try to interpret a historical fall and understand a historical fall in an old earth rendering. This is most clear when it comes to Adam’s sin. Was it true that, as Paul argues, when sin came, death came? Well just keep in mind that if the earth is indeed old, and we infer that it is old because of the scientific data, the scientific data is also there to claim that long before the emergence of Adam—if indeed there is the recognition of a historical Adam—and certainly long before there was the possibility of Adam’s sin, there were all the effects of sin that are biblically attributed to the fall and not to anything before the fall. And we’re not only talking about death, we’re talking about death by the millions and billions.
Mohler has a full-blown view of the Curse and thus has to reject geological time.
Some who hold to an old earth in dealing with this question suggest that what Paul is actually talking about—what the scripture claims—is when sin came, spiritual death came. But I would suggest to you that is a very difficult claim to reconcile over against the totality of scripture. And the whole idea that before there could be humanity and certainly before there could be Homo sapiens and before there could be Adam and before there could be sin, there were all the effects of sin written backwards. Let me just point out in the first place that no Christian reading the scripture alone would ever come to such a conclusion, ever. And once you try to come to that conclusion, it’s very difficult to actually reconcile with the scriptures, with the grand narrative of the Gospel. What sense does it make to point to the kingdom and the consummation as when the lamb and the lion shall be together and lay together, if indeed there was predation before the fall. If the animosity between the lion and the lamb is simply a part of a very old story, a very old earth, that we picked up as some kind of symbolic illustration, the writers of scripture simply borrowing it in order to point towards the reality of a new creation, well how are we to understand the scripture at all?
There’s eschatological impact as well. And there is tremendous theological strain when it comes to trying to sever the doctrine of redemption from a straightforward understanding of the scriptural account of creation. We are reminded of how closely these are together. We are reminded that John Calvin teaches us that the knowledge of God is the knowledge of God as creator and as redeemer. The imperative that is presented upon us is not new. And much of the language that is used to confront Christians today on this question goes back all the way to Galileo. Galileo spoke of the two books as he defended himself. He spoke of the book of scripture and the book of nature suggesting that the believer ought to be accountable to both books. And that is a very attractive argument. It’s an attractive argument because we come to understand that the scripture itself tells us that there is a natural revelation, a general revelation. In Romans chapter one Paul goes so far as to tell us not only that God has revealed himself in nature, but that in nature even his invisible attributes should be clearly seen. There is a book of nature. We do learn much from it. We learn a lot of common sense observational truth from looking at the book of nature. We are not only licensed but as we are followers of the Lord Jesus Christ, as we are those who by God’s grace have grown to know him as creator, we are given the intellectual responsibility to come to know this earth and this cosmos and all that is within what we might call the Book of Nature because we come to understand that God has revealed nature to be intelligible. But clearly there is a problem. And again we go back to the fall. Because Paul makes clear that, even though God has revealed himself in nature so that there is no one who is with excuse—given the cloudiness of our vision and the corruption of our sight—we can no longer see what is clearly there. The heavens are telling the glory of God, but human sinfulness refuses to see what is plainly evident. Calvin puts it this way in Book One: he says this knowledge is either smothered or corrupted partly by ignorance, partly by malice. The universe is telling a story and Christians have affirmed that the universe is telling a story. Herbert Butterfield, the great historian of science, points out that Christianity was the seabed of the rise of modern science because Christians were confident that God had created the world to be known in an intelligible manner.
Exactly and that is why we have the billions of years of geology!!
(52:40) But modern science, part of the modern project, as driven by forces such as Darwin and his heirs, is seeking to present to the western mind and indeed to a global mind, an intentional challenge to the Christian account of the meaning of things. An intentional alternative to the Christian worldview and to the Christian Gospel.
It is simply untrue to claim Darwin and his heirs sought to challenge Christianity
Evolution is central to the great secular mythology. This is why it is cherished so much by persons such as Richard Dawkins who again said that it is Darwinism that allows persons to be intellectually fulfilled atheists. Now this is not to argue that all who hold to an old earth hold to evolution in any form. Nor to theistic evolution, which had I time I would suggest is the consummate oxymoron. But rather I would suggest that it is, that is an old age theory of the earth comes with theological and exegetical complications that I believe are in the end insurmountable.
It is not fair to say that an old earth position cannot hold to a historical Adam. It is to say that it cannot hold to a historical Adam without arbitrary intellectual moves and very costly theological entanglements. It is to say that this position seems to be at an insoluble collision with the redemptive historical narrative of the Gospel. The cost to the Christian church, in terms of ignoring this question or abandoning the discussion, is just too high. The cost of confronting this question is also costly. It can be very expensive because it can create intensity and conflict and controversy but I would suggest that the avoidance of this will be at the cost of our own credibility.
The two books. We need to recognize that disaster ensues when the book of nature or general revelation is used in some way to trump scripture and special revelation. And that is the very origin of this discussion. We would not be having this discussion today. This would not be one of those tough questions Christians ask, if these questions were not being posed to us by those who assume that general revelation and indeed the book of nature is presenting to us something in terms of compelling evidence, compelling evidence that is so forceful and credible that we’re going to have to reconstruct and re-envision our understanding of the biblical text.
We need to think more deeply about this. The BioLogos website has just even in recent days focused its attention on the direct rejection of biblical inerrancy. Understanding that any rendering of the bible as inerrant makes the acceptance of theistic evolution impossible. Certainly implausible. Kenton Sparks writing on that website suggests that, intellectually, evangelicalism has painted itself into a corner—that we have put ourselves into an intellectual cul-de-sac with our understanding of biblical inerrancy. He suggests that the Bible indeed should be recognized as containing historical, theological and moral error. Peter Enns, one of the most frequent contributors to the site, suggests that we have to come to the understanding that, when it comes to many of the scientific claims, historical claims, the writers of scriptures were plainly wrong.
Our only means of intellectual rescue, brothers and sisters, is the speaking God, who speaks to us in scripture, in special revelation. And it is the scripture, the inerrant and infallible word of God that trumps renderings of general revelation, and it must be so. Otherwise we will face destruction of the entire gospel in intellectual terms. When general revelation is used to trump special revelation, disaster ensues. And not just on this score. It’s not just on the question of the age of the earth. What about other questions? The assured results of modern science. There is so much that is packed in that mental category, that intellectual claim. Just remember first of all that science has changed and has gone through many transformations. The assured results of modern science today may very well not be the assured results of modern science tomorrow. And, I can promise you, are not the assured results of science yesterday.
In the New York Times just in recent days there’s been a major article about one particular fossil which is claimed to be a hominid and just about a year ago that same paper presented it as irrefutable proof of a certain trajectory of human evolution. Now you have scientists coming back saying we don’t even believe that it’s a hominid fossil. The assured results of modern science? What do the assured results of modern science say about the resurrection of Jesus Christ from the dead? What do the assured results of modern science in terms of the methodological naturalism that is absolutely essential to modern science, what does it say about the virgin conception of Jesus Christ? The assured results of modern science? Science is now claiming to tell us about sexual orientation in terms of a physicalist explanation. Is the Christian church going to make its understanding of human sexuality and sexual morality accountable to the assured results of modern science? Are we going to submit our cosmology, are we going to take the redemptive historical understanding of scripture and submit this to interrogation by the assured results of modern science? Let me suggest to you the end of that process is absolute (commercial interferes here) [..] of Scripture includes the claim that Scripture is norma normans normata. The norm of norms that cannot be normed. Any surrender of that on any question leads to disaster.
In conclusion, there is a head-on collision here. There are those that claim there is no head-on collision. Francisco Ayala, who just won the Templeton Award, says that science and religion cannot be in conflict because they’re answering two different questions. Science is answering the how, and religion is answering the who and the why. That is intellectual facile.
In many ways Ayala is correct but there is much overlap especially on ethical implications
The scripture is claiming far more than who and why and any honest reading of the modern scientific consensus knows that it too is speaking to the who and very clearly speaking to the why. Stephen J. Gould, the late paleontologist of Harvard University, spoke of what he called non-overlapping magisteria. He said science and religion are non-overlapping magisteria. Each has its own magisterial authority and its own sphere of knowledge and they never overlap. Well the problem is they overlap all the time. They overlap in Stephen J. Gould’s own writings. We cannot separate the who and the why and the what, as if those are intellectually separable questions.
Many oppose Gould eg ASA Biologos, and in the UK Chistians in Science, Polkinghorne Peacocke McGrath for starters.
In his new book Why Evolution is True Jerry Coyne cites Michael Shermer at the very beginning who says this, “Darwin matters because evolution matters. Evolution matters because science matters. Science matters because it is the preeminent story of our age. An epic saga about who we are, where we came from, and where we are going.”
Now it sounds to me like he’s talking about the why, not just the when and the what. I want to suggest to you that when it comes to the confrontation between evolutionary theory and the Christian gospel we have a head-on collision. In the confrontation between secular science and the scripture we have a head-on collision. I want to suggest to you that it is our responsibility to give an answer when we are asked the question “Why does the universe look so old?” In the limitations of time, it is impossible that we walk through every alternative and answer every sub-question. But I want to suggest to you that the most natural understanding from the scripture of how to answer that question comes to this: The universe looks old because the creator made it whole.
This is absurd rhetoric
When he made Adam, Adam was not a fetus; Adam was a man; he had the appearance of a man. By our understanding that would’ve required time for Adam to get old but not by the sovereign creative power of God. He put Adam in the garden. The garden was not merely seeds; it was a fertile, fecund, mature garden. The Genesis account clearly claims that God creates and makes things whole.
Secondly—and very quickly—if I’m asked why does the universe look so old, I have to say it looks old because it bears testimony to the affects of sin. And testimony of the judgment of God. It bears the effects of the catastrophe of the flood and catastrophes innumerable thereafter. I would suggest to you that the world looks old because as Paul says in Romans chapter 8 it is groaning. And in its groaning it does look old. It gives us empirical evidence of the reality of sin. And even as this cosmos is the theater of God’s glory, it is the theater of God’s glory for the drama of redemption that takes place here on this planet in telling the story of the redemptive love of God. Is this compatible with the claim that the universe is 4.5 billion years old in terms of earth, 13.5 billion years old in terms of the larger universe? Even though that may not be the first and central question it is an inescapable question and I would suggest to you that in our effort to be most faithful to the scriptures and most accountable to the grand narrative of the gospel an understanding of creation in terms of 24-hour calendar days and a young earth entails far fewer complications, far fewer theological problems and actually is the most straightforward and uncomplicated reading of the text as we come to understand God telling us how the universe came to be and what it means and why it matters.
At the end of the day, if I’m asked the question “why does the universe look so old?” I’m simply left with the reality that the universe is telling the story of the glory of God. Why does it look so old? Well that, in terms of any more elaborate answer, is known only to the Ancient of Days. And that is where we are left.
Actually no, the evidence of science is that it is 4.56 billion years old!!!