Here’s a free PDF of the following article (posted with the publisher’s permission):
William D. Barrick. “Noah’s Flood and Its Geological Implications.” Pages 251–81 in Coming to Grips with Genesis: Biblical Authority and the Age of the Earth. Edited by Terry Mortenson and Thane H. Ury. Green Forest, AR: Master, 2008.
A lot of this discussion is above my pay grade (esp. re geology), but it’s disappointing when non-young-earth-creationists marginalize exegesis like this.
1. The A Priori Status of the Biblical Record of the Flood
2. The Biblical Chronology of the Flood Narrative [Literary Issues] Continue Reading…
Two upcoming conferences debating creation:
1. Reading Genesis 1–2: An Evangelical Conversation (September 30–October 1, 2011, Chattanooga)
- John Walton: cosmic temple approach
- Tremper Longman: theistic evolution
- Dick Averbeck: literary/intertextual approach
- Jack Collins: analogical days approach
- Todd Beall: literal/recent creationist approach
2. Creation: Biblical Options; A Gracious Dialogue (October 28–29, 2011, Houston)
- Todd Beall
- Craig Blaising
- Ligon Duncan
- Walter Kaiser
- John Mark Reynolds
- Bruce Waltke
- John Walton
In July I went on an eight-day rafting trip through the Grand Canyon.
Here are some reflections, videos, and pictures.
- God’s power is immense. The sheer grandeur of the Grand Canyon is breathtaking.
- God’s creation is creative. He combines raging rapids with calm waters, towering rugged canyons with short sloping hills, hot desert landscape with refreshing waterfalls and greenery, painfully scorching heat with cool, crisp breezes. Continue Reading…
In my view young-earth creationism is exegetically superior and scientifically viable and coherent. It’s possible, however, to err by overemphasizing the issue in a way that demonizes old-earth proponents and lumps them together with theistic evolutionists. The relative importance of something is extraordinarily important, and understatement can be much more convincing than overstatement. Some well-intentioned people use inflammatory rhetoric that overstates the importance of holding to young-earth creationism, and it needlessly pushes people away from the position.
Contrast how Paul Nelson and John Mark Reynolds, who write the essay for young-earth creationism in Three Views on Creation and Evolution (ed. J. P. Moreland and John Mark Reynolds; Counterpoints; Grand Rapids: Zondervan, 1999), conclude their rejoinder (pp. 100–102, emphasis in original):
It is obvious that a person who is generally committed to a traditional understanding of Christianity can be “old earth.” . . . Our disagreements on these points should not distract from the main topic. Philosophical naturalism is retarding science, philosophy, and theology. It seems to both of us that our reviewers agree in finding such a situation intolerable. To fail to unify with such people of goodwill in the assault on naturalism would not just be foolish; it would be intellectual treason. . . . Continue Reading…
The Bible is endlessly interesting because it is God’s story, and God by nature is himself endlessly interesting. . . .
There are actually many methods of reading the Bible, and because the Bible is inexhaustible, many methods can prove fruitful. However, we are not so much concerned here with what might be called “methods” as we are with what we can call “approaches.” Two main approaches to the Bible usefully unlock its treasure, which is the gospel.
- Reading the Bible as Continuous Narrative (or History) . . . .
- Reading the Bible as a Compendium of God-Inspired Perspectives (or Theology) . . . .
Whichever of these two ways the Bible is read, its message is the same. Continue Reading…
Kenneth Berding, Walking in the Spirit (Wheaton: Crossway, 2011), 48–51:
[P]utting to death the deeds of the body is active. There is no passivity here.
I grew up in a church setting that was into “higher life” teaching. This teaching goes by many different names, including “victorious Christian living,” “the exchanged life,” and “the crucified life.” A particular stream of higher life teaching that continues to be influential is known as the Keswick Movement (pronounced KES-ik), named after an annual Bible conference that has been taking place in Keswick, England, each year since the late nineteenth century. One key aspect of higher life teaching is probably traceable even further back to a movement referred to as Quietism, which was popular in Italy, France, and Spain during the seventeenth century. If you aren’t familiar with any of these labels, it is still likely that you are familiar with a slogan that gets used in connection with various strands of this teaching: “Let Go and Let God.” Said differently, the key to the Christian life is to “let go of reliance on yourself and let God do the work in you.” Continue Reading…