Category Archives: Creation
In the light of my previous post on methodological naturalism, Ian Thompson kindly made me aware of a book on the Victorian debate between the majority of theistic scientists, such as James Clerk Maxwell, and the naturalists such as Thomas Huxley and the X Club, who eventually triumphed in establishing their programme. It’s an enlightening read.
Once more I’ve posted a few comments on BioLogos and got into trouble. Well, that’s been the pattern since 2011, so it’s nor surprise. The thread was the old and currently 827-comment-long Buggs/Venema/Swamidass conversation on the population genetics of human origins, a lull in which made me think it was timely to add the kind of cautionary note on the validation of models I’ve sounded here and here.
One of the objections to the Genealogical Adam hypothesis is the case of isolated tribes who, perhaps, have never interbred with descendants of Adam in any plausible historical time-frame.
Here’s a nice little news item along the lines of the story I referred to on wolves back in 2013, here. It shows one way the idea that we got from “fallen creation” teaching since the sixteenth century – that predators are a result of the fall and so are evil – has damaged our world. I explore this false, but near-universal, teaching of a fallen creation fully in my book, God’s Good Earth, which I’m pleased to say now looks like coming to publication at some stage not too far off.
I think my reply to the last critique made by Jay313 to my recent C S Lewis post warrants a longer treatment than an inline comment. So here it is as a post.
Here’s another small piece of corroborative evidence for the plausibility of the Genealogical Adam Hypothesis (that Adam is not the sole genetic ancestor of modern humanity, but is nevertheless our common genealogical ancestor, with all that entails for our spiritual solidarity with him as federal head).
In his 1947 book Miracles, C S Lewis presents an argument against naturalism that has become one of the most influential philosophical arguments of its type of the last century. Very briefly, it says that under naturalism, mankind evolved purely by natural selection, for survival alone. His brain, therefore, could only (by the very tenets of materialistic evolutionary theory) be orientated towards survival, and not truth. There is no way then, under naturalism, that one could rely on human reason to discover truths about the world – including, of course, naturalism itself.
As I’ve been studying the overall “shape” of biblical theology, in the light of recent work by Evangelicals like John Sailhamer, Seth Postell and a bunch of others including N T Wright, one of the common themes is that the ancient prophets had a much fuller grasp of the universal scope of salvation – we may even say, in a qualified way, of the gospel – than has been recognised either by older scholarship or “the man in the pew.”
The Lord is not slow in keeping his promise, as some understand slowness. Instead he is patient with you, not wanting anyone to perish, but everyone to come to repentance. Let’s start with a really basic Christian truth: “No man comes to the Father except by me.” Or from another text, “You see, at just the right time, when we were still powerless, Christ died for the ungodly.” Now one of the challenging things about the Christian narrative is why, if sin is so deadly and Christ’s work so necessary, the history of salvation seems to unfold so slowly.
In my last post I pointed out the close match between the description in Genesis chapter 10 of the migration of Semitic peoples to lower Mesopotamia, and the story of the Akkadian Empire of Sargon the great, and also the general correspondence between the table of nations and the western (but not eastern) Neolithic radiation. I suggested how this was an indicator that the writer of Genesis must have been fully aware that non-descendants of Adam existed at this time, and quite plausibly in the time of Adam himself, given his habit of ignoring outsiders.