Science, Creation and the Bible

Science, Creation and the Bible: Reconciling Rival Theories of Origins

The authors attempt to reconcile rival theories of origins.

Ben Clausen, PhD, associate director, Geoscience Research Institute, Loma Linda, California, United States.

By Richard F. Carlson and Tremper Longman III, Downers Grove, IL: InterVarsity Press, 2010.

To compress the processes of ori­gins science into a few thousand years is as hard as to extend the fiat of origins theology to billions of years. Seventh-day Adventist members would like science to confirm the Bible’s origins story as nicely as inspiration has often confirmed our health message, but that likely will not happen because a fiat creation is not an ongoing process amenable to scientific inquiry. Richard F. Carlson and Tremper Longman try to deal with the conflict and, although their progression of thought does not always seem obvious, here you will find one way of organizing it:

First, readers will appreciate the authors’ respect for the Bible. Theology tells of God and love; life after death; the eschaton and ulti­mate destiny; and human value, purpose, and responsibilities. The book’s primary emphasis centers on theology—a systematic Bible hermeneutic and celebration of God’s wisdom, power, care, and faithfulness with each new scientific discovery.

The authors note both fiat and process throughout the Bible. Isaiah 40 uses both as comfort for the Babylonian exiles. The Psalms speak of God’s power and creation’s regu­larity. John speaks of the Word at Creation and in continu­ing action. Colossians 1:15–20 and Hebrews 1:1–4 glorify Christ as Creator and Sustainer. Romans 1:18–20 and 8:19–23 speak of the Genesis curse and the redemption story for the entire creation.

Unfortunately, the book hardly deals with the problem of evil where some of the best clues come from an understanding of origins: God is not the source of evil, He created humans with freedom, is just, feels the evil with us, and limits evil in time.

Revelation may need to be reinterpreted. Some have done this in accepting science’s long-age processes for development of the uni­verse, solar system, and earth itself; however, most would be uncomfort­able with these authors’ acceptance of such processes for life as well.

The authors limit revelation in that both the Bible and Christ are an incarnational accommodation to humans. Both are beyond normal human understanding and science, for example, God’s character, our free will in spite of God’s omniscience, the Incarnation, the Resurrection, and miracles. Thus, the authors recognize that any reconciliation will be incomplete.

Second, readers would probably agree with this book’s respect for nature and the scientific method of studying it, but also its recognition that nature may need reinterpretation and that our human understanding is limited. Due to human limitations, the divine/human Christ presents a theology para­dox, just as the wave/particle theory of light presents a sci­ence paradox. Thus, the authors reject a purely human descrip­tion of God’s creative activity and note that even scientific descrip­tions go beyond normal human experiences for very large and small sizes and high speeds. When science does describe nature’s processes without refer­ring to God, this is not necessarily godless, for it uses methodologi­cal naturalism without necessarily espousing metaphysical naturalism.

Third, the book tries to reconcile revelation and nature by rejecting either an anti-God or antiscience position, and instead suggests that theology tells why and science tells how. This attempt at reconciliation has major problems, as does any attempt, so the authors refer not only to the simple creation wisdom of Proverbs 3 and 8, but also the complex creation of Job 38–41. For Job, God’s direct response is better than having all the answers.

Fourth, the authors attempt to remove barriers for presenting the gospel to people. Although the attempt will not be useful to many, it may be helpful in encouraging faith among some in the poorly reached people group of the educated.

—Reviewed by Ben Clausen, PhD, associate director, Geoscience Research Institute, Loma Linda, California, United States.

Ministry reserves the right to approve, disapprove, and delete comments at our discretion and will not be able to respond to inquiries about these comments. Please ensure that your words are respectful, courteous, and relevant.

comments powered by Disqus

Ben Clausen, PhD, associate director, Geoscience Research Institute, Loma Linda, California, United States.

August 2012

Download PDF
Ministry Cover

More Articles In This Issue

Biblical Spirituality: Rediscovering Our Biblical Roots or Embracing the East?

A Christ-centered, Bible-based approach to meditation, contemplative prayer, and spiritual formation.

Revived for and through mission

From our Revival and Reformation series.

A Statement on Biblical Spirituality

The Seventh-day Adventist Church’s official stance on biblical spirituality, from Andrews University.

Half a Christian

From our Revival and Reformation series.

My Quest for Biblical Spirituality

A seminary professor recounts his journey of spiritual renewal.

Where does the time go? Finding time for God

Spending time with God is not a challenge for pastors, is it?

Steeped in God’s Word: Engaging children in the study of Scripture

The author explores approaches we should use to help our children intimately connect with God.

Strategies for a False Teaching

From the Ministerial Secretary

View All Issue Contents

Digital delivery

If you're a print subscriber, we'll complement your print copy of Ministry with an electronic version.

Sign up
Advertisement - RevivalandReformation 300x250

Recent issues

See All
Advertisement - IIW-VBS 2024 (160x600)