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#Post#: 36167--------------------------------------------------
Is Genesis History? - Watch the Full Film
By: patrick jane Date: December 15, 2021, 10:52 am
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Is Genesis History? - Watch the Full Film
1 hour 44 minutes
HTML https://www.youtube.com/watch?v=UM82qxxskZE
Is Genesis History? features over a dozen scientists and
scholars explaining how the world intersects with the history
recorded in Genesis. From rock layers to fossils, from lions to
stars, from the Bible to artifacts, this fascinating film will
change the way you see the world.
The film’s goal is to provide a reasonable case for Creation in
six normal days, a real Adam and Eve, an actual fall, a global
flood, and a tower of Babel. Dr. Del Tackett, creator of
𝘛𝘩𝘦
𝘛𝘳𝘶𝘵𝘩
𝘗𝘳𝘰𝘫𝘦𝘤𝘵,
serves as your guide—hiking through canyons, climbing up
mountains, and diving below the sea—in an exploration of two
competing views…one compelling truth.
#Post#: 36911--------------------------------------------------
Re: Is Genesis History? - Watch the Full Film
By: patrick jane Date: January 24, 2022, 1:22 pm
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HTML https://www.youtube.com/watch?v=_GX2E07oePQ
#Post#: 37791--------------------------------------------------
Re: Is Genesis History? - Watch the Full Film
By: patrick jane Date: March 8, 2022, 1:38 pm
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HTML https://www.youtube.com/watch?v=qSLqHaI_ORU
#Post#: 38315--------------------------------------------------
Re: Is Genesis History? - Watch the Full Film
By: patrick jane Date: March 28, 2022, 11:56 am
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[img]
HTML https://www-images.christianitytoday.com/images/128462.jpg?h=528&w=940[/img]
HTML https://www.christianitytoday.com/ct/2022/march-web-only/when-sin-begin-loren-haarsma-evolution.html
Evangelicals Have Four Proposals for Harmonizing Genesis and
Evolution
Loren Haarsma maps out the prevailing schools of thought on the
origins of humanity and sin.
The past few years haven’t been kind to evangelicalism. Every
other month a new scandal or controversy seems to appear. Sexual
and spiritual abuse. Patriarchy and toxic masculinity. Critical
race theory and racism. The list goes on. Following in the wake
of these self-inflicted wounds, deconstruction and exvangelical
have become buzzwords in Christian discourse. No one should be
surprised.
Given the circumstances, it seems almost quaint to revisit
questions of evolution, original sin, and the historical Adam
and Eve. How do these decades-old theological controversies bear
upon our present predicament? The answer is simple. Despite
appearances, the phenomenon of deconstruction isn’t new, and the
story researcher David Kinnaman told in his 2011 book, You Lost
Me: Why Young Christians Are Leaving Church … and Rethinking
Faith, still rings true. Younger people have been leaving the
faith in increasing numbers for decades, and one of the main
reasons is the perceived anti-science mindset of the church.
The anti-mask, anti-vaccine stance of far too many conservative
pastors and pundits added fuel to the fire, but the evangelical
problem with science ultimately comes down to resistance to
“secular” evolutionary science, which is set in opposition to
the biblical narrative. Of course, all evangelical Christians
feel a duty to be faithful to Scripture, but is it possible
leave room for evolution and remain faithful to the inspiration,
authority, and inerrancy of God’s Word?
The issues in play
In his book When Did Sin Begin? Human Evolution and the Doctrine
of Original Sin, Calvin University physics professor Loren
Haarsma outlines various evangelical proposals for harmonizing
human evolution and original sin. Drawing from a dozen recent
books on the subject, Haarsma runs through the four main
options:
God selected Adam and Eve from an existing population to
represent all of humanity. Since they represented everyone, the
consequences of their failure immediately affected everyone.
God selected Adam and Eve from an existing population to
represent humanity, but after being expelled from the Garden,
their sinfulness was spread to others by culture or genealogy.
Adam and Eve aren’t literal individuals. Rather, Genesis 2–3 is
a stylized retelling of many human events compressed into a
single archetypal story. Although God occasionally revealed his
will to individuals or groups, people persisted in disobedience.
Adam and Eve are symbolic figures in an archetypal story. Over a
long period of time, humans became morally accountable through
general revelation (Rom. 1:18–20), yet they chose sin.
Haarsma, the husband of BioLogos president Deborah Haarsma, has
been involved in faith-and-science dialogues for decades, and
his expertise shows throughout. The sort of “harmony” Haarsma
seeks isn’t a one-to-one correspondence between the details of
Scripture and science. Instead, he advocates “a harmony
reminiscent of J. S. Bach’s counterpoint,” which employs two
melodies played simultaneously. Each can be enjoyed
independently, but “played together, they form a richer whole.”
Before discussing the strengths and weaknesses of each view,
Haarsma spends the first half of the book reviewing the
theological and scientific issues that come into play:
scriptural interpretation, divine action, natural evils, and
human evolution. The opening chapter covers principles of
biblical interpretation, invoking John Calvin’s well-known
principle of divine accommodation—how God, knowing our
limitations, speaks to us in something resembling “baby talk”—to
explain the “ancient science” in the Bible. Haarsma concludes
that science doesn’t dictate interpretation, but “scientific
discoveries are one of several ways that the Holy Spirit has
prompted the church to reinterpret specific passages.”
On divine action, Haarsma focuses on addressing the common
objection that many aspects of evolution rely on random
processes, which nonspecialists characterize as “without
purpose” or “meaningless.” When scientists use the term
“random,” however, they simply mean “unpredictable” from a human
standpoint, which doesn’t rule out God’s purposes or control of
the processes.
Similarly, his discussion of natural evil addresses the common
misconception that animal suffering and death are consequences
of human sin and the Fall. Although there is “abundant
scientific evidence,” he writes, that “death was a natural part
of both animal and plant existence from the beginning,” Haarsma
turns also to Genesis, Job, and Romans 8 to make his case,
helpfully ending with a word of pastoral advice that in Christ,
“God gave us the mandate to ease the suffering of others.”
The chapter on human evolution begins with a review of the
genetic and fossil evidence for common ancestry, particularly
the fact that species start from a population, not a single
pair. Haarsma points out that the early sapiens population was
geographically spread out and never very large, but he stumbles
a bit on a population bottleneck between 100,000–200,000 years
ago. Recent research has ruled that out, but it’s a minor flaw
in an otherwise good discussion.
From there, the chapter shines in its treatment of human
sociality and gene-culture coevolution. The terms may be
unfamiliar, but the concept isn’t hard to understand.
Coevolution simply involves a “feedback loop” between genetic
and cultural change. For example, the genetic changes that led
to larger brains also required more calories to feed and more
time to learn and mature. Human survival techniques and social
structures had to adapt as a result. As Haarsma explains, “Each
generation inherited both genes and cultural practices from
their ancestors, and both were important for survival and
reproduction.”
This chapter is practically required reading for those
unfamiliar with recent developments in evolutionary thought.
Briefly, animals exhibit behaviors that we would label “naughty”
or “nice,” writes Haarsma, but “humans do much more than this.
Humans develop moral codes to regulate and improve behavior and
transmit these codes through actions and words.” Animals have
learned “rules” of behavior, and they have methods of
communication, but they lack language, which is necessary for
truly human morality.
Appropriately, the chapter on human evolution marks a turning
point in the book. Going forward, Haarsma poses pointed
theological questions about the soul, the image of God, Adam and
Eve in Scripture, the historical doctrine of original sin, the
definition of sin, and so on. He considers the answers posited
by the four main evangelical schools of thought, and he weighs
the pros and cons of each in their attempts to reconcile
Scripture and scientific evidence.
This approach is both a strength and a weakness. I greatly
appreciate the fact that Haarsma asks the right questions
without coming down on one side or the other. Unlike most who
write about these subjects, including myself, he doesn’t express
a preference, instead challenging his readers to consider the
options and choose for themselves. The downside isn’t a weakness
in his evidence or reasoning; it’s purely stylistic. The format
lends itself to a certain repetitiveness, but perhaps that was
unavoidable. I found it an occasional distraction, but no more
than a fly bumping against a windowpane.
Keeping Jesus in view
I’ll forego a detailed critique of the rest of the book,
respecting Haarsma’s decision not to provide answers, but I do
have a few nits to pick and highlights to hit.
Early on, I was concerned by several references to sin as “a
violation of God’s revealed will.” This shorthand definition is
problematic. First, it requires special revelation from God,
which would mostly rule out the fourth scenario—that over a long
period of time humans became morally accountable and chose sin.
Second, it implies that people who are unaware of God’s will
(for instance, those who “never heard”) could not sin. That
said, Haarsma’s chapter on sin did more than allay my fears—it
was worth the price of admission on its own. In particular,
Haarsma’s treatment of Romans 2 and general revelation was
handled beautifully.
Although I understand it as a marriage of convenience, I also
didn’t care for genealogy and culture being lumped together as
possible mechanisms for the transmission of sin. No one has
offered a clear mechanism for the transfer of sinfulness along
genealogical lines. Simply asserting the possibility isn’t an
explanation. Lines on a family tree don’t make a person a
sinner. On the other hand, the method of cultural transfer is
obvious. The fruit eaten in the Garden was from the Tree of the
Knowledge of Good and Evil. Knowledge is learned, not inherited
in the genes or by genealogy. Passing down knowledge from one
generation to the next is virtually the definition of “culture.”
It’s hard to equate those two very different explanations.
Fittingly, the book ends on another high note: “God’s Answer Is
Still Christ.” A common complaint of those who build Noah’s Ark
theme parks is that an evolutionary view of creation removes the
need for Christ’s atonement. As Haarsma thoroughly demonstrates,
that charge is not true. Across the spectrum of evangelical
interpreters who accept the science of evolution, none denies
the need for Christ’s atonement. To his credit, Haarsma keeps
Jesus in view throughout the book. I appreciated that even more
than his even-handed treatment of the various options for
understanding Adam and Eve.
A 2017 Gallup poll showed that, for the first time, there were
as many people who believed in God-guided evolution as people
who believed that humanity began with two people named Adam and
Eve. Including the minority (19%) who deny God’s involvement in
human evolution, most Americans (57%) accept the scientific
evidence. If a concern for evangelism is still one of the
hallmarks of evangelicalism, pastors and lay leaders especially
need to stop drawing needless lines in the sand on evolution and
the interpretation of early Genesis. It only pushes people away
from Christ.
If anyone has serious questions whether a person can believe
both Jesus and evolution, I recommend Haarsma’s book. The
problem isn’t a lack of faithful options. If anything, there are
too many.
Jay Johnson has written about evolution, original sin, and Adam
and Eve for Canadian-American Theological Review, BioLogos, the
Lutheran Coalition for Faith, Science & Technology, and God and
Nature magazine. His website is becomingadam.com.
#Post#: 38625--------------------------------------------------
Re: Is Genesis History? - Watch the Full Film
By: patrick jane Date: April 11, 2022, 4:32 pm
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HTML https://www.youtube.com/watch?v=_X9I3Pw_SuA
#Post#: 40046--------------------------------------------------
Re: Is Genesis History? - Watch the Full Film
By: patrick jane Date: June 8, 2022, 4:31 pm
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HTML https://www.youtube.com/watch?v=iO4HvMWguzc
#Post#: 41707--------------------------------------------------
Re: Is Genesis History? - Watch the Full Film
By: patrick jane Date: August 18, 2022, 10:13 am
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HTML https://www.youtube.com/watch?v=DsKzB-Qchik
#Post#: 41810--------------------------------------------------
Re: Is Genesis History? - Watch the Full Film
By: patrick jane Date: August 22, 2022, 10:42 am
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HTML https://www.youtube.com/watch?v=bRTMsjO6V0Y
#Post#: 42097--------------------------------------------------
Re: Is Genesis History? - Watch the Full Film
By: patrick jane Date: September 1, 2022, 12:46 pm
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HTML https://www.youtube.com/watch?v=7C774sfSvhs
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