The GeoChristian

The Earth. Christianity. They go together.

Francis Schaeffer on the age of the Earth

genesis_in_space_and_time1Francis Schaeffer on the age of the Earth:

What does day mean in the days of creation?

The answer must be held with some openness. In Genesis 5:2 we read: “Male and female created he them; and blessed them, and called their name Adam, in the day when they were created.” As it is clear that Adam and Eve were not created simultaneously, day in Genesis 5:2 does not mean a period of twenty-four hours.

In other places in the Old Testament the Hebrew word day refers to an era, just as it often does in English. See, for example, Isaiah 2:11,12 and 17 for such a usage.

The simple fact is that day in Hebrew (just as in English) is used in three separate senses: to mean (1) twenty-four hours, (2) the period of light during the twenty-four hours, and (3) an indeterminate period of time. Therefore, we must leave open the exact length of time indicated by day in Genesis.

from Genesis in Space and Time, p. 59

Francis Schaeffer was a firm believer in the truthfulness of the Scriptures, and was open to understanding the opening chapters of Genesis as allowing an old age for the Earth. This wasn’t because he was some sort of compromiser, but because he saw it as a valid Biblical interpretation.

See Reasons to Believe: Notable Christians Open to an Old-universe, Old-earth Perspective

Grace and Peace

December 5, 2008 - Posted by | Age of the Earth, Creation in the Bible, Geology | ,

2 Comments »

  1. What extraordinary logic failure by such a great man!

    “As it is clear that Adam and Eve were not created simultaneously, day in Genesis 5:2 does not mean a period of twenty-four hours.”

    As though Genesis doesn’t say plainly that God made both on Day Six, albeit a few hours apart!

    Hebrew ‘Yom’ has different meanings here and there, “Therefore, we must leave open the exact length of time indicated by day in Genesis.”

    So why not leave it open WHEREVER that Hebrew word occurs??? Imagine what that would do to OT history!

    Schaeffer gives no reason for singling out Genesis 1 like this. Just another example of what I noted on Sirius Knott’s webpage, about the special pleading to which all old-earthers are forced to resort again and again.

    Having said all this, in this very same book Schaeffer says that he thinks the Flood was global. Are Kevin and others here “open” to that view? One more for the “Spurgeon and Geisler Club” then. (Not that I’m aware that Norman Geisler believes in a global Flood – he probably doesn’t – but he is on record as affirming the curse-free state of the natural world before Adam’s fall.)

    (Interestingly he adds that he doesn’t think a global Flood should be made a test of orthodoxy. Well, he might have paused to consider that a doctrine can be a test of orthodoxy without being a test of salvation….)

    Like

    Comment by Dan | September 15, 2009

  2. “So why not leave it open WHEREVER that Hebrew word occurs??? Imagine what that would do to OT history!”

    That’s exactly what EVERYONG does for the entire OT – we look at the context and literary type to determine whether the word yom is meaning an indefinite period of time, a 24-hour day, or just the daytime portion of a day.

    It’s not special pleading to say that Gen 1 days could be longer based on context because that’s EXACTLY what everyone does for the rest of the Bible. Even Ken Ham does this. You do it. Everyone does it.

    Why should Gen 1 be a special case where we ignore context and literary type to insist that it is a 24 hour day? It is the YEC interpretation that uses special pleading for Gen 1.

    Like

    Comment by WebMonk | September 15, 2009


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