After a hiatus of a few months, The Evangelical Ecologist (The world isn’t ours to mess up – Psalm 24:1) is back into blogging.
Here are a couple of recent posts:
Wolves out of the woods — what happens when the Endangered Species Act works?
Grace and Peace
One of the most prominent old-Earth creation organizations is Reasons to Believe, headed by astronomer Hugh Ross. Ross is an advocate of what is known as the day-age interpretation of Genesis 1-2. In the day-age theory, the days of Genesis 1 are not literal 24-hour days, but represent vastly longer periods of time. Ross advocates (and I wholeheartedly agree) that there is no conflict between belief in the trustworthiness of Scriptures and acceptance of an old age for the Earth.
One criticism of the day-age theory is that, according to some, the events of Earth history don’t match the days as recorded in Genesis. For example, vegetation appears on day three, but the sun isn’t created until day four. How could plants survive for millions of years without sunshine? Ross addresses issues like this, and presents the day-age viewpoint as one that closely matches the 4.5 billion year history of Earth.
A key to this understanding of the relationship between Genesis 1 and science is the idea of point of view. The frame of reference of Genesis 1 is the surface of the Earth, not observing the Earth from somewhere out in space. This is based on Genesis 1:2, which says, “And the Spirit of God was hovering over the face of the waters” (ESV)” We should read the text, according to Ross’s version of the day-age interpretation, from this perspective. The rest of the chapter then unfolds in a logical way. The sun was created sometime in the period covered by verse 1: “In the beginning, God created the heavens and the earth” (ESV). Days one through three describe the early differentiation of Earth, with the sun obscured by a translucent atmosphere in the beginning. Light was able to get through the atmosphere, but the sun itself was not visible. The appearance of primitive “vegetation,” i.e. the beginnings of photosynthesis, occurred in this time period. On day four, the sun, moon, and stars appear. They aren’t necessarily created then, but from the vantage point of the Earth’s surface, it seems as though they are. Days five and six describe the appearance of advanced forms of life: creatures of the sea, air, and land.
Reasons to Believe has a nice chart that portrays this sequence:
To many, this illustrates an amazing correlation between Earth history and Scripture, unparalleled in the sacred texts of other religions.
The day-age interpretation is just one of several models that attempts to show that there is no inherent conflict between science and Scriptures. The overall outline presented on this time chart is not affected by whether on not Ross’s understanding of events such as the Cambrian explosion are correct (Ross views the Cambrian explosion as a new creation event).
Some other ways of understanding the opening chapters of Genesis, such the analogical day and framework hypotheses, aren’t as concerned with correlating the days of Genesis 1 with the history of the universe.
I am not committed to any one interpretation of Genesis 1. My main objective here is to point out that there are Biblically-valid alternatives to young-Earth creationism.
Old-Earth creationists, such as advocates of these various positions, accept all of the fundamental doctrines of the Christian faith: The Bible is God’s true revelation of himself, God is the creator of the universe and life, a real Adam, a real fall into sin, real consequences of that sin, and in the atoning sacrifice of Christ on the cross as the only answer to our sin problem. They may differ on the details, but acceptance of an old age for the universe is compatible with the Scriptures, and doesn’t lead to error in any core doctrines of the faith.
To any non-Christians reading this, note that there is no necessary conflict between science and the Bible. If you reject Christianity, it has to be for some reason other than Genesis 1.
Grace and Peace
If you are a regular reader of The GeoChristian, you know that I lean towards the validity of anthropogenic global warming (AGW), which is the idea that human activities are causing the Earth to become warmer. Much of the debate–on both sides–is driven by ideology more than science, but I have found the scientific arguments on the AGW side to be stronger.
The AGW proponents say that variations in greenhouse gases, such as carbon dioxide, are the primary drivers of climate change at the present time. They acknowledge that the Earth’s climate naturally varies, and that greenhouse gases are not the only factors in climate change, but warn that the present changes in climate are outside of the natural range.
The Earth is an incredibly complex planet, and it is difficult to integrate all of the factors that go into something as complex as weather and climate. The issues involved include greenhouse gases, variations in the intensity of solar radiation; cosmic rays, ground cover, ocean circulation patterns, orbital variations, and others. Despite decades of intense research, it is still not possible to say with certain how much of the Earth’s natural greenhouse warming comes from the various greenhouse gases present, such as carbon dioxide, water vapor, and methane. (Don’t forget that the greenhouse effect itself is an extremely good thing; Earth would be about 30°C (50°F) colder without it).
The London Times has an article on the influence of solar activity and cosmic rays on climate: An experiment that hints we are wrong on climate change. The article examines recent experimental evidence that indicates that observed fluctuations in climate, both now and in the past, have been the result more of changes in solar output than greenhouse gases.
AGW advocates would say that we cannot wait for a couple more decades of research in order to take action. Overall, I agree, because many of the actions they say we must take are good whether AGW is true or not. Examples include increasing energy efficiency, simplifying our consumptive lifestyles, and developing sustainable, renewable energy alternatives.
Grace and Peace