The Bible and Science

Home

Topics

About Science
& Faith
 
Apologetics Archaeology &

Anthropology

Astronomy &
 
Cosmology
Bible & Science

 Creation
 & Evolution
 Education

 Environment
 Ethics
 
Historical Studies Mathematics
 
Origin of Life Philosophy
 
Physical Science Psychology & Neuroscience
 Science &
Technology Ministry
Teaching & Research
Worldview
Whole-Person
 Education

Youth Page

 
Publications JASA/PSCF
Articles
Book Reviews

ASA/CSCA Newsletter

Issues

____________________


"The point of this discussion is to highlight the fact that from the beginning the emphasis of the Christian doctrine of creation, following the emphasis of the Bible, has been on the relationship between God and the world. Questions about how or when God created the world have been secondary issues. When the early theologians came up with the formula that ‘God created the world out of nothing’ they did so as a way of expressing the God-world relationship in theistic terms over against pantheism and dualism. For them, the importance of the statement was that it makes clear that God and the world are separate, that the world is not made out of eternally existing matter, and that the world  only exists because God chose to create it."
--Ernest Lucas

__________________








The place of the Bible in the scientific task of understanding the natural world has conflicted the minds of Christians at least as far back as the time of Augustine. Over two millennia the role of Scripture in scientific explanation has ebbed and flowed according to the time and place. Recently, there has been an increasing number of books and articles seeking to analyze the role of scripture in episodes ranging from the role of Noah's Flood in Earth History, Galileo's conflict with the Church, and the nature of pre-Adamic humans  to present-day Creation Science's confrontation with mainstream science. Special attention is being paid to the interpretation of Scripture, especially the first chapters of Genesis. Today's analysis of Bible/Science relationships is complex and tentative, yet rewarding..

Finally, there is the role of theology. Christian theology considers the attributes of God, religious doctrine, and God's relationship with humanity and nature. Theology is rational and usually linked with philosophy. Our theology (often unknowingly) shapes the way we view everything - including nature. Theological reflections on science related themes are explored below.

The pages of Perspectives on Science and Christian Faith (PSCF) offer views on questions that continue to vex and often divide believers.  Those who work in the sciences and the Christian in the pew are challenged to consider the place of the creation and the task of those who would understand it. This part of our world view is difficult to grasp but important to how we value nature and its use for our welfare. We ask the reader to seriously take up this challenge as exemplified in the work of the authors who follow. _______________________________________________________________________________________

Science, the Bible and belief in the 21st Century Do you have to put your brain to one side to read the Bible? (6 Minutes)

Introduction

We begin with several basic studies that consider questions that emerge when we seek to relate faith and science.

lake

A helpful introduction is found in the article Science and the Bible: Are They Incompatible? Ernest Lucas. Science and Christian Belief, Vol. 17, No. 2, October 2005, pp. 137-154.

The point of this discussion is to highlight the fact that from the beginning the emphasis of the Christian doctrine of creation, following the emphasis of the Bible, has been on the
relationship between God and the world. Questions about how or when
God created the world have been secondary issues. When the early theologians came up with the formula that ‘God created the world out of nothing’ they did so as a way of expressing the God-world relationship in theistic terms over against pantheism and dualism. For them, the importance of the statement was that it makes clear that God and the world are separate, that the world is not made out of eternally existing matter, and that the world  only exists because God chose to create it.

An earlier article by Conrad Hyers provides an interesting approach to the subject.

 
Resolution of science/religion conflicts is often thwarted by polarization into extreme viewpoints, such as "scientific creationism" and "scientific naturalism." Not only do the extremes attempt to dismiss each other; ironically, they often have much in common. They both place religious and scientific statements on the same level; they both try to draw religious and anti-religious conclusions from scientific data and theory; they both interpret religious texts, such as the creation accounts, in terms Of scientific fact and model-either to defend the scientific truth of the Bible or to reject the Bible as primitive science. If one carefully distinguishes between the special literature and language of the Bible and that of modern science, resolution of apparent conflicts is possible.

Krista Kay Bontrager, "The History of the Universe in a Nutshell: Reflections on 2 Peter 3," PSCF 57 (December 2005): 318-324.   

 2 Peter 3 provides intriguing insight into how the biblical authors may have viewed the early chapters of Genesis, including the creation account.

Another valuable introductory article considers the "two books" concept. "Reading God's Two Books," George Murphy, PSCF 58 March 2006): 64-67.

My purpose here, however, is not simply to reject the two books concept. It is rather to ask some questions about it, point out its limitations, and suggest some cautions about its use.

See also: G. Tanzella-Nitti, "The Two Books Prior to the Scientific Revolution," PSCF 57 (2005): 235-248.

The relationship between the revelation of God through nature and through Scripture is here studied by focusing on the metaphor of “the Two Books” as it was used from the Fathers of the Church up to the seventeenth century. According to the majority of the Fathers, the book of nature is as universal as the book of Scripture, and the content of each is to some extent equivalent. The authors of the Middle Ages emphasize that the capability of human reason to recognize God through the book of nature has been weakened by sin. Thus, it becomes necessary the reading of a “third” book, the book of the Cross.

Thematic Papers

Adam and Sin

When Faith and Reason Clash: Evolution and the Bible A classic discussion.

John A. McIntyre, "The Real Adam and Original Sin," PSCF 58 ( 2006): 90-98.

Peter Yoder, "Will the Real Adam, Please Stand Up!," PSCF 58 ( 2006): 99-101.

James P. Hurd, "Reply to the Real Adam and Original Sin," PSCF 58  ( 2006): 102-103.

David Wilcox, "The Original Adam and the Reality of Sin," PSCF 58 ( 2006): 104-105.

John A. McIntyre, "A Reply to the Responders,"  PSCF 58 ( 2006): 106-108.

George L. Murphy, "Roads to Paradise: Christ, Evolution, and Original Sin," PSCF  58(2006): 109-119.

Adam and Prehumans

Peter Rust, "Early Humans, Adam, and Inspiration." PSCF 59 (2007): 182.

Two views of Genesis 1–11 are common. Young-earth creationism claims to take this text literally as inspired by God and interprets it as the history of the first few thousand years of the existence of the universe. Source criticism, on the other hand, takes it as an account of how ancient Hebrews viewed this history, God accommodating to their mythological beliefs derived from contemporary Near Eastern cultures, yet “breaking” these myths by framing them into monotheism. The former view is contradicted by science while the latter produces arbitrary hermeneutics and modifies biblical theology.

But if Adam was not the first human created in the image of God, he can be taken as a real person who lived at a Holocene time in Sumer, but who, called to prepare the way for the Messiah to come, became a type representative of fallen humans living both before and after his time.

raffaello creation of animals detail.jpgGlenn R. Morton, "The Dilemma Posed by the Wee People," PSCF 58 (2006): 142-145.

Perry G. Phillips, "Did Animals Die Before the Fall?," PSCF 58 (2006): 146-148.

Wilcox, David L., "Establishing Adam: Recent Evidences for a Late-Date Adam (AMH@100,000 BP)" PSCF 54 (2004): 49-55.

 
McIntyre, John A., "The Historical Adam," PSCF 54  (2002): 150.

Fischer, Dick, "In Search of Historical Adam: Part 1," PSCF 45 (1993): 241.
Fischer, Dick "In Search of Historical Adam: Part 2," PSCF 46 (1994): 47. 

Young, Davis "The Antiquity and the Unity of the Human Race Revisted," Christian Scholar's Review XXIV: 4, 380-396 (May, 1995)

Zimmer, Raymond J., "A Possible Natural Complement to the Story of the Fall," PSCF 54 (2002): 158.

Big Bang

Johnson, Beverly Howard "In The Beginning..." I Think There Was A Big Bang!PSCF 46 (1994): 58. 

Chronology

"Biblical Chronology: Legend Or Science?"  James Barr, FBA , Regius Professor of Hebrew, University of Oxford The Ethel M. Wood Lecture 1987 Delivered at the Senate House, University of London on 4 March 1987 --  introduction to a much disputed topic

Isaac, Randy "Chronology of the Fall," PSCF 48 (1996): 34-42.

SEUNG-HUN YANG, "Radiocarbon Dating and American Evangelical Christians, "PSCF 45 (1993): 229-240.

Creation

 CreationMedievalAndrew J. Brown, "The Relevance of Augustine's Views Re-evaluated," PSCF 57 (2005): 134-146. Davis Young’s 1988 article, “The Contemporary Relevance of Augustine’s View of Creation,” contributed to the debate over the interpretation of the days of creation in Genesis 1 by drawing on Augustine’s most significant work on this biblical text, The Literal Meaning of Genesis. The task left undone at that time was to more fully explore the basic interpretive approach of Augustine as a way of providing a context for his specific outcomes. This article confirms that Augustine is a figure worth studying among church thinkers, surveys his position on the days of creation, then attempts to more carefully analyze the interpretive factors that drove Augustine to his conclusions. Six categories of factors are identified: exegetical constraints, theological factors, pastoral concern, apologetic motives, philosophical influences and operating presuppositions.

"A medieval missionary tells that he has found the point where heaven and Earth meet..." --The Flammarion woodcut.-Wikipedia

The Noachian Flood

R. Joel Duff, "Flood Geology’s Abominable Mystery," PSCF 60 (2008): 166. Flowering plants represent the dominant part of Earth’s plant life today. The origin of these plants was once referred to by Darwin as an “abominable mystery” because they appear so late and so abruptly in the fossil record. Flood geologists (creation scientists) seek to explain the origin of fossils and the majority of geomorphic features we see today as resulting from a global deluge. Thus, flood geologists must also be able to explain the observed appearance of flowering plants late in the fossil record.
This article examines the fossil record of plant pollen and spores in light of the predictions of flood and standard geology. Predictions may be made, based on flood geology models, of how pollen and spores would be expected to be distributed in the geological column as the result of a global flood. These predictions may be tested by observations from the fossil record. The fossil pollen and spore record is shown to exhibit features which would not be predicted by modern flood geology theory. Hence, the burden falls to the flood geologist to explain the pattern of pollen and spores in a manner that accounts for the “undeniable reality” of observed fossil succession.

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

Hill, Alan E., "Quantitative Hydrology of Noah's Flood," PSCF 58 (2006): 130-141.

Arlen Blodgett, "Result of a Survey of Archaeologists on the Biblical Flood," PSCF 57 (2005): 127-128.ark

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

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

Siemens, David F., Jr., "Some Relatively Non-Technical Problems with Flood Geology" PSCF 44 (1992): 169-174.

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 (2003): 222-231.
 
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 (1998): 272.

Kline, Meredith G., " Space and Time in the Genesis Cosmogony" PSCF 48 (1996): 2-15.

Philippidis, Alex,"Cosmic Controversy: The Big Bang and Genesis 1," PSCF 47 (1995): 190-194.

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 (1986): 164-174

KRAUSE, DAVID J. "Apparent Age and its Reception in the 19th Century," JASA 32 (980): 146-150.

MeteorPHILLIPS, PERRY G., "Meteoritic Influx and the Age of the Earth," JASA 28 (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 (2001): 159 [PDF]

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

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

 

dragon


Paul Seely, "The First Four Days of Genesis in Concordist Theory and in Biblical Contest," PSCF 49 (1997): 85-95.

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

Bernard Ramm,  "The Relation of Science, Factual Statements and the Doctrine of Biblical Inerrancy," JASA 21 (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. T

he 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.

George L. Murphy, "Chiasmic Cosmology and Atonement," PSCF 60 (December 2008): 214.

Traditional views of atonement have come under attack recently. Not only have specific theories been criticized, but some writers reject the very idea of atonement. Since some arguments to this effect have been based on scientific knowledge of the world, it is important to develop an understanding of atonement that makes contact with the modern science-theology dialogue. In this article,1 that is done as part of the chiasmic cosmology program in which the universe is seen in the context of a theology of the cross.

Sin is described here as a threat to creation, and a view of atonement stressing the idea of “new creation” is presented. This involves a reorientation toward God’s intended goal of the evolutionary development of humanity and the world, which sin had thrown off course. The work of Christ is then seen as the descent of the Creator in order to re-create, the cross-resurrection event paralleling God’s initial creatio ex nihilo. The effects of this work on humanity are the death of the human as sinner and the new life of the believer reconciled to God. This article concludes with brief discussions of the Christ-Adam relationship, the new creation theme in other models of the atonement, and the cosmic scope of atonement.

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 Voltaire2Century," 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.

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 CharlesCharles Hodge 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.

Charles Hodge

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:

The last  two decade have seen renewed  interest by evangelical scholars in the hermeneutics of early Genesis . 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

 

Most Recent Entry: 6/26/09

Return

Please send comments and suggestions for additional articles to:  haas.john@comcast.net