ASA/CSCA Newsletter

The Noachian Flood

Hill, Carol J.,  "Qualitative Hydrology of Noah's Flood," PSCF 58 (June 2006): 120-129.

Hill, Alan E., "Quantitative Hydrology of Noah's Flood," PSCF 58 (June 2006): 130-141. Arlen Blodgett, "Result of a Survey of Archaeologists on the Biblical Flood," PSCF 57 (June 2005): 127-128.

Hill, Carol J., "The Noachian Flood: Universal or Historical?" PSCF 54 (September 2002): 170.

Morton, Glen R. The Mediterranean Flood," PSCF 49 (December 1997): 238.

Siemens, David F., Jr., "Some Relatively Non-Technical Problems with Flood Geology" PSCF 44.3:169-174 (9/1992).

Age of Earth (further material)

Irons, Lee "Animal Death Before the Fall: What does the Bible Say?," Upper Register, 2007.  A thorough study of the Biblical text

Fischer, Dick, Young-Earth Creationism: A Literal Mistake PSCF 55.4:222-231 (12/2003)  Biblical literalism” often is blamed when conservative Christians find themselves unable to cope with certain realities of this world and its encompassing universe, specifically, in respect to the great age of our surroundings—around 15 billion years for the universe and about 4.6 billion years for our global habitat. This article endeavors to shift the blame away from the written Scriptures, and place it squarely on the shoulders of those who to this point have been unable to comprehend them.

Watts, Rikki E., "Making Sense of Genesis 1" Contributed paper, June 2002.

Report of the Creation Study Committee  (Presbyterian Church in America, 2000). A thorough discussion illustrating the complexity of the age question for a conservative denomination.

Westminster Theological Seminary and the Days of Creation A Brief Statement (1999).

Irons, Lee, Gen. 1.1-2.3 The Framework Interpretation: An Exegetical Summary PSCF (December 1998): 272.

Kline, Meredith G., " Space and Time in the Genesis Cosmogony" PSCF 48.1:2-15 (3/1996).

Philippidis, Alex,"Cosmic Controversy: The Big Bang and Genesis 1," PSCF 47.3:190-194 (9/1995)

Menninga, Clarence  "Creation, Time, and "Apparent Age" PSCF 40 (September 1988): 160-162.

Neglect of Geologic Data: Sedimentary Strata Compared with Young-Earth Creationist Writings (PDF, 3.6 MB) by the late Daniel E. Wonderly. This is a 2006 electronic republication of this 1987 book now available on-line through the ASA.

This work is an attempt to enlist creationists in a serious study of the actual characteristics of the earth's sedimentary strata. Creationist organizations are emphasizing some important truths about creation, but they have neglected the data of earth-science research... In this carefully documented book the author encourages evangelical Christians to take an interest in the real data of earth science...

Van Till, Howard J., "The Legend of the Shrinking Sun- A Case Study Comparing Professional Science and "Creation Science" in Action," PSCF 38.3:164-174 (9/1986)

KRAUSE, DAVID J. "Apparent Age and its Reception in the 19th Century," JASA 32 (September 1980): 146-150.

PHILLIPS, PERRY G., "Meteoritic Influx and the Age of the Earth," JASA 28 (March 1976): 14-16.

Kline, Meredith G.  "Because It Had Not Rained," Westminster Theological Journal 20 (1958):146-157. Used by Permission

General Papers

Graeme Finlay, et al., "Creation Versus Creationism," PSCF 58 (September 2006): 236-239. A view from New Zealand.

Stephen M. Barr, "Retelling the Story of Science." First Things 131 (March 2003): 16-25.

Roberts, Michael "Taking Darwin and the Bible Seriously" (January 2001).

Schneider, Robert J., "Does the Bible Teach a Spherical Earth?" PSCF 53 (September 2001): 159 [PDF]

Morton, Glen R., "Lauguage at the Dawn of Humanity," PSCF 54 (September 2002): 193.

Brush, Stephen, "Creationism Versus Physical Science," APS News November 2000.(a view from the outside)

Paul Seely,"The First Four Days of Genesis in Concordist Theory and in Biblical Contest,"

Woodall, David L.  "The relationship between Science and Scripture in the Thought of Robert Boyle," PSSCF 49 (March 1997): 32-39.

Howarth, Oliver W., "Genesis 1: Proto-Science?" PSCF 38.1:63-63 (3/1986)

Ramm, Bernard, "The Relation of Science, Factual Statements and the Doctrine of Biblical Inerrancy," JASA 21 (December 1969): 98-104.

Wonderly, Daniel E., "Fanciful Bible-Science Stories' Harm: A Call to Action," PSCF 44.2:131-133 (6/1992).

Theological Papers

David A. Booth, Biological and Cultural Inheritance of the Image of God and of Original Sin |Audio | A lecture presented at the ASA/CIS Meeting, Edinburgh 2007.

Mark Shelhamer, Continuing Creation in Neuroscience: Implications for Understanding the Creator | Audio | A lecture presented at the ASA/CIS Meeting, Edinburgh 2007.

George L. Murphy, Science-Theolog y Dialogue and Atonement | Audio |  A lecture presented at the ASA/CIS Meeting, Edinburgh 2007.

George L. Murphy, "The Need For Theology," PSCF 53 (June 2001): 72-73. The reports of the April 2000 "Nature of Nature" conference in the July/August 2000 Newsletter of the ASA and CSCA by Glenn Morton and Bryan R. Cross bring out--I think inadvertently-- a serious deficiency in the Intelligent Design movement. More broadly speaking, they reveal a problem in many of today's conversations about science and religion: A failure to appreciate the need for theological expertise in such discussions.

Ross H. McKenzie, "Foundations of the Dialogue between the Physical Sciences and Theology," PSCF 56 (December 2004): 242--254. A theoretical physicist gives an appreciative but critical review of recent work by Alister McGrath on the dialogue between science and theology. Some of the important areas of dialogue that have been identified include the explicability and rationality of the physical world, the “fine-tuning” of the universe, and the faith involved in going from “inference to the  best explanation.

Alister E. McGrath, "On Writing a Scientific Theology: A Response to Ross H. McKenzie," PSCF 56 (December 2004): 255-259. Alister McGrath responds to an important recent critique of his exploration of the dialogue between science and theology by the noted Australian theoretical physicist Ross McKenzie. The criticisms concerned relate to the use made of modern physics, the engagement with postmodernism, an evangelical perspective on theology, and fidelity to the thought of T. F. Torrance.

Ladislav Kvasz, "The Invisible Link Between Mathematics and Theology," PSCF 56 (June 2004): 111-116. If we compare the mathematics of antiquity with that of the seventeenth century, we find differences in a whole range of aspects. For the ancients, notions like infinity, chance, space, or motion fell outside mathematics, while in the seventeenth century new mathematical theories about these notions appeared. I believe that this fundamental change can be ascribed to the influence of theology. For the ancients, ontology and epistemology were in unity.

John E. McKenna, "Natural Theology," PSCF 49 (June 1997):96. This paper argues that "natural theology" conceived as a conceptual system antecedent to the interpretive framework provided by the self-revelation of the Word of God with us is to be transformed and reconceived at the heart of that revelation. In this way, science and theology may find new powers of integration that can help the modern debates between them, and it may do this in the light of the real historical contexts in which their respective enterprises are pursued. Here scientists and theologians discover a deeper appreciation of their disciplines and perhaps the ground for more creative interaction.

Sara Joan Miles, "From Being to Becoming: Science and Theology in the Eighteenth Century," Perspectives on Science and Christian Faith, 43 (December 1991): 215.]

Voltaire (1694 1778) pseudonym of Francois - Marie Arouet French writer, the embodiment of the 18th Century Enlightenment -wikipedia

The 19th century French historian, Ernest Renan, characterized the conceptual shift that took place during the 18th century as a change from being to becoming. At the beginning of the century, it was believed that an immutable God had created a static Nature and given us an absolute revelation of Himself in Scripture. Natural theology, utilizing Lockean sensationalism, justified studying Nature as a means of learning about God. This approach undermined the authority of Scripture by giving primacy to reason and by linking particular theological views to specific scientific theories. When those static theories, emphasizing being, gave place in the 19th century to more dynamic explanations, the theological views were viewed as having also been overturned. The scientific theories of the French philosophes , relying on a different view of Locke, eliminated God and revelation.

Rev, Daniel J. Price, "Discovering a Dynamic Concept of the Person in Both Psychology and Theology," Perspectives on Science and Christian Faith 45 (September 1993): 170-180. In the past century and a half scientists have increasingly perfected their tools for the study of human persons. Little surprise, then, that the relatively new field of modern psychology has steadily grown in influence. Traditionally, there has been a good deal of animosity between modern psychology and Christian theology. This has been especially true of the psychoanalytic tradition begun by Freud and carried on by a number of his followers. Does this longstanding antipathy need to remain? Post- Freudian object relations psychology has developed from Freud's insights into the unconscious processes which influence human behavior. But object relations has, for the most part, rejected Freud's biological reductionism. Object relations theories have built upon Freud's foundational discovery of the importance of childhood, while pushing back the veil from the infant's relations to the parent. Could there be analogies here between what the object relations psychologists are uncovering and what the Bible tells us about ourselves? I propose that such is the case if one compares the theological doctrine of the person found in the writings of Karl Barth with certain aspects of object relations psychology.

David F. Siemens, Jr., "Neuroscience, Theology, and Unintended Consequences," PSCF 57, (September 2005): 187-190. Most contemporary neuroscientists hold that soul or mind is no more than what emerges from complexly organized matter, that is, is strictly a function of brain. While not necessary, this view has been adopted by some evangelicals who seek current relevance. They, of course, have to posit a nonmaterial deity, something clearly not part of science. Their claims have been disputed on grounds of incompatibility with the resurrection, with spiritual beings, with free will, and with eternal life. None of these criticisms has noted an even more fundamental problem: nonreductive physicalism apparently makes the Incarnation impossible.

Steven Hall, "Toward a Theology of Sustainable Agriculture," PSCF 54, ( June 2002): 1 - 5. Sustainable agriculture provides for present food and fiber needs, gives fair compensation to those entrusted with caring for the land, encourages healthy communities, and can continue far into the future. Few Christians have yet tackled this daunting field. The benefits to Christians and others may be great. Christians must recognize the biblical imperative of good stewardship of God’s creation, and the special issues of agriculture, so common in biblical themes. Secular companies, governments, and other institutions can gain from the wisdom and values of the Scriptures, still highly esteemed by many, and tied closely to our collective roots.

Terry M. Gray, "Give Me Some of That Old-Time Theology: A Reflection on Charles Hodge’s Discussion of Concursus in Light of Recent Discussions of Divine Action in Nature," Contributed Paper, ASA Annual Meeting July 26, 2002. Howard Van Till has suggested that traditional theological categories are unable to bear our current understanding of the character of the universe resulting from modern scientific investigation. He claims that notions such as “functional integrity” and the “Robust Formational Economy Principle (RFEP)” are not compatible with traditional discussions of creation and providence.

Dorothy Boorse, "Anti-Aging: Radical Longevity, Environmental Impacts, and Christian Theology." PSCF 57 (March 2005): 55-64. Current biomedical research shows promise for prolonging human life spans. Responses to these possible technologies vary from extreme caution, to exuberance, to a futuristic vision of humanity transforming itself. Bioethicists express concerns about big social and individual costs. Some views are expressed in the rhetoric of a culture war similar to those over cloning, stem cell research, and euthanasia.

Allen G. Padgett, "Dialectical Realism in Theology and Science," PSCF 54  (September 2002): 184-192. I seek to provide a philosophical framework for bringing theology and the sciences into a closer relationship. This closer mutual modification can be described as developing a Christian and scientific world view. I advocate, first of all, a dialectical approach, building upon Greek theologians (Pseudo-Dionysius and Maximus the Confessor) and a German philosopher (T. W. Adorno). I also argue that a sophisticated, dialectical realism is superior to both naive realism and anti-realism for progress in the religion/science dialogue.

Media Presentations

Harrison, Peter "The Bible and Emergence of Modern Science," Faraday  Institute Lecture (5/24/2005) Lecture (19.4Mb) MP3

Humphreys, Colin, "Can Scientists Believe in Miracles?,"  Faraday  Institute Lecture (2/3/2004) • HTML  •PDF • MP3

Books

John Brooke, et. al. eds., Science in Theistic Contexts: Cogitative Dimensions, Osiris Vol. 16. History of Science Society, Chicago (2001).

John Brook and Geoffrey Cantor, Reconstructing Nature: The Engagement of Science and Religion, T&T Clark, Edinburgh (1998).

W. Robert Godfrey, God's Pattern For Creation:  A Covenantal Reading of Genesis 1, R&R Publishing, Phillipsburg NJ (2003).

David C. Lindberg and Ronald L. Numbers eds., When Science & Christianity Meet, University of Chicago Press, Chicago (2003).

W. Mark Richardson and Wesley J. Wildman eds., Religion and Science: History, Method, Dialogue, Routledge, NY (1996).

Biblical Archaeology Resources Archaeologists and enthusiasts locate links to excavations, writings, discoveries and discussions related to sites and events described in the Bible. (web link)

BibArch A helpful introduction to the field (click enter when asked for a password)

Foundation for Biblical Archaeology - North Carolina based non-profit organization established to promote the science of biblical archaeology by providing funding and support for research.

Survey of Older Books  that discuss the Question of Age

More Recent Books

"The Genesis Debate : Three Views on the Days of Creation,"   J. Ligon, Lee Irons, Hugh Ross, M. Kline, et. al. (2000). PB. 24-Hour View, Day-Age View, Framework View are each presented and debated.  Hermeneutical discussion of early Genesis for the most part.

"Genesis: The NIV Application Commentary."  John H. Walton  (Zondervan, 2001)  Has done some creative thinking on the interpretation of Genesis 1.

"Reading Genesis One: Comparing Biblical Hebrew with English Translation," Rodney Whitefield (2003) PB. A thorough study of the first 35 verses of the Bible invalidates the view that the earth is young.

"God's Pattern for Creation: a covenantal reading of Genesis 1," W. Robert Godfrey (2003). PB. A Literary/Theological study of Gen 1.

"Science & Faith: Friends or Foes," C. John Collins, (2003). PB. Hebrew/theological study. Argues the Analogical Days View.

Peter Enns, Inspiration and Incarnation: Evangelicals and the Problem of the Old Testament, 2005, Grand Rapids MI: Baker Academic. Short but valuable discussion of early Genesis interpretation.

"A Matter of Days: Resolving a Creation Controversy," Hugh Ross (2004). PB. A Ross update emphasizing scripture and astronomy

"Genesis 1-4: A Linguistic, Literary, And Theological Commentary," C. John Collins (Feb. 2006). PB.  Expansion of his 2003 work.

Observation:

In the last two decade there has been serious interest in the hermeneutics of early Genesis by evangelical scholars. However, these treatments have not been received with much enthusiasm by conservative Christians. It is hard to replace older "concordistic" traditions with literary interpretations and difficult for busy scientists to seriously study the biblical literature. However, to this point there is no treatment that joins the historical sciences and the Bible in a compelling fashion. Our biblical backgrounds are so diverse and emotionally ingrained and the details so difficult to pull together that it is best not to insist on any single approach.--editor

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