Evolutionary creation for children
I went to one of the local Christian bookstores today with my daughter to see if I could find her a nice book or two. She loves books and now she's approaching two, she's starting to get more out of them than just pointing at birds and saying "Beep-beep!" So I want her to learn some stuff about the Bible in a fun, entertaining way.
What struck me though about the selection was how many of the book were about creation. It's understandable, of course, since it's an evocative story. It's a colourful story featuring animals, trees, plants, etc. - all fun to look at. There's development in the story line which is both exciting and easy to understand.
But what I didn't like was how the books seemed to make a point out of creationism. I might be over-interpreting, but the books seem to be grooming children to become creationists when they are old enough to understand the conflict. That might not be the goal of the publisher. Maybe for some, maybe not for other. Who knows?
Looking through the books with my girl, I thought about how I wanted her to be introduced to creation. I obviously want her to be an evolutionist when she's old enough for those questions to become relevant, since I believe evolution is right, not creationism. She's not nearly old enough though. So for the time being, I think books based on the Bible, simply retelling the creation accounts as we have received them, will work. When the time comes, I'll explain to her that they are just stories, not something that actually happened.
I might balance the "creationist" books with some secular children's books on evolution. Dawkins is working on one, right?
What I think would be great would be to have a explicitly Christian children's book about evolutionary creation. I imagine it could go through the tree of life, step by step, with nice illustrations, repeating something like "God made it!" at every step. The final step could have a mirror, surrounded by trees, the animals we met earlier and Adam and Eve (and maybe a snake and an apple). Around it it would say, "And finally God made you! And he saw it was good!"
Any illustrators out there willing to collaborate on such a project? We could self-publish it on Lulu or something. Let me know!
I want me some Logos!
I'm one of those sad creatures that hasn't jumped on the Logos bandwagon yet. I will one day, though, and soon, since I've started saving my money for the Scholar's Library.
Now that Logos 4 is on its way out, they're having a little competition for us Mac users. I say little, but I actually mean pretty big. Check it out!
Logos Bible Software is giving away thousands of dollars of prizes to celebrate the launch of Logos Bible Software 4 Mac on October 1. Prizes include an iMac, a MacBook Pro, an iPad, an iPod Touch, and more than 100 other prizes!
They’re also having a special limited-time sale on their Mac and PC base packages and upgrades. Check it out!
Greg Boyd crucifies the warrior God
I'm a huge fan of Greg Boyd's. I can't quite follow him in regards to his thoughts about Satan and demons and the like, but he is a great theologian and pastor (and not a bad drummer either, I've heard).
Today, on his blog, Greg posted an excerpt from his upcoming book, The Crucifixion of the Warrior God: Reinterpreting Divine Violence in the Light of the Cross, which deals with the troubling attributions of violence to Yahweh in the Old Testament. If this excerpt is anything to go by (and why should it not?), the book will really, really good.
In Numbers 16 we read about participants in Korah’s rebellion who were consumed by fire that came “out from the Lord” (vs. 35). The narrative clearly depicts Yahweh as a ferocious flame-throwing deity. How can such a portrait be reconciled with the non-violent picture of God we’re given in Jesus?
A hint in a possible direction is found in the fact that Paul taught that these and other rebels were “killed by the destroying angel” (1 Cor. 10:10, emphasis added). This suggests that the fire that the author of Numbers believed came from God actually came from the malevolent spirit agent who would later be identified as Satan (Rev. 9:11). [One can find a similar phenomenon by comparing Ex. 12:12 &23 with Heb 11:28].
This shift from attributing violent actions to God to attributing them to Satan or other evil spirit agents can be historically explained as a by-product of the evolving theology of ancient Jews around the time of Christ. For a variety of reasons, in Jewish writings of this period we find an increased emphasis on the absolute transcendence and perfection of God. As a corollary to this, we find scribes and scholars increasingly exploring ways of distancing God from activities that were now deemed “beneath” God, including violence. Many activities that were once ascribed directly to God were now ascribed to good and evil intermediary angels.
Toward the same end, we find scribes of this period sometimes emending Scripture in ways that distance God from dubious activity, with the author of Jubilees going so far as to transform several scriptural references to God into references to a Satan-like figure named Mastema. It seems evident that Paul is reflecting this theological shift when he ascribes the consuming fire to “the destroying angel” rather than to Yahweh. Indeed, the same shift is reflected in the fact Paul mentions several episodes of divine judgment in I Corinthians 10 (vss. 5,8,9) without ever mentioning God as the agent who carried out these judgments.
In any event, while the author of Numbers clearly had no problem viewing Yahweh as a fire-hurling deity, Paul, like many of his contemporary Jews, apparently did. And so, following the pattern of the author of Jubilees, Paul depicts “the destroying angel” as the fire-hurling deity at Korah’s rebellion rather than Yahweh. This doesn’t necessarily mean that Paul thought the earlier depiction in Numbers was mistaken. (This is unlikely given Paul’s high view of Scripture.) It’s just that the earlier depiction was incomplete. While God was in some senseultimately behind the consuming fire (for he permitted it), he did not himself incinerate the rebels. This violent work was carried out by “the destroying angel.”
The universe, as the Biblical authors saw it
James McGrath linked to this rather beautiful illustration of how the Biblical authors saw what we now call the universe by Michæl Paukner. Check out his other illustrations too.
Creationists say they read Genesis literally or naturally. On the face of it, that might sound true. But when you see an illustration like this, you see how much modern cosmology creationists import in to their readings. Reading literally and naturally is, in fact, a way of reading uncritically, of not properly thinking through what you're reading. Ironically, it also becomes a way of actually not reading Genesis literally, since the cosmology is simply ignored or missed.
The best thing to do is, of course, to actually reading Genesis literally - that is, not reading it as some sort of modern journalistic account of a scientific event, but according to its literary character. That is to say, as myth. That's allowing the text to be as and what it is and to allow it freely to address us. Because, while I'm sure they're not doing it intentionally, creationists, by insisting on reading Genesis as scientific and anti-evolutionary text, get so worked up that they miss the theological point entirely.
Or as Rowan Williams said,
My worry is creationism can end up reducing the doctrine of creation rather than enhancing it.
Click for a larger version.
Keith Ward on Cosmic Salvation
If, in the light of our fuller knowledge of the cosmos, we were to paint a picture of salvation now, what would it be like? It would perhaps be a picture of a trillion trillion suns, of uncountable forms of conscious and creative life of virtually endless reaches of space and time, universe upon universe, all held together in the mind of Christ, raised from the destruction and decay of the material realm to participate in the deathless and trans-temporal nature of divine Wisdom. On one small planet at the edge of a small galaxy, one you man was taken to share in the divine nature, to disclose its final purpose and mediate its illimitable power to the inhabitants of that small world. And what they see is the ultimate transfiguration of time itself into eternity, the final reconciliation of the whole universe in Christ, what the visionary Pierre Teilhard de Chardin called the Christification of the cosmos. What the Bible really teaches about salvation is no less than that.
Keith Ward, What The Bible Really Teaches, page 62
Bruce Waltke, reluctant prophet
Remember the story about the nun who was killed in Somalia by angry Muslims? They had heard that the pope had called Islam violent and were so angry about this obvious and evil lie that they killed the nun.
As everyone knows by now, Bruce Waltke was sacked resigned from Reformed Theological Seminary because of his endorsement of evolution. That and his prophetic diagnosis that if the church didn't start listening to scientists in this regard, it would "make us a cult."
"If the data is overwhelmingly in favor of evolution, to deny that reality will make us a cult ... some odd group that is not really interacting with the world. And rightly so, because we are not using our gifts and trusting God's Providence that brought us to this point of our awareness."
Does anyone else see a similarity between the two stories? Angry at the accusation, both the Somali Muslims and the RTS administration retaliated, only to prove the accusation true.
I saw the video the day it was published over at BioLogos. I completely agreed with what he said. In the comments I noted especially his emphasis on providence. In addition to just being ridiculous, it shows, I think, a lack of trust in God's providence to double down on a specific and, let's be honest, peripheral issue like how to interpret Genesis 1 and to use it as the Evangelical litmus test. It's perfectly possible to be thoroughly Evangelical and accept evolution. Just ask Warfield.
I see Bruce Waltke as a reluctant prophet. And, as Jesus himself said, no prophet is welcome in his own hometown (Luke 4:24). He's not the first to see and point out the serious effects continual denial of evolution and, really, all of science will have in regards to the church. But his stature is important. He's not a scientists that can be dismissed as "secular". He's not a liberal theologian. He has earned a highly distinguished reputation as one of the leading Biblical scholars and experts on the Old Testament in Evangelical scholarship. His influence and reputation are vast. Thus, he's in the position to speak with credibility. And, apparently, he hit uncomfortably close to home. The solution? Do as Jesus' townsfolk did: Throw him out.
And prove him right.
I'm sure Waltke will be all right. He's probably already sorting through the job offers. I'm not so confident about the conservative Reformed wing of the Evangelical church. They are turning into a cult. I can only trust God's providence here and hope that he will sort them out.
Two things about countering the Christ myth
I've been interested in the Christ myth or Jesus legend lately. It's the idea, made famous on the internet by the movies Zeitgeist and The God Who Wasn't There, that the church's Christ (as opposed to history's Jesus - a guy who might or might not exist) was a theological construction, assembled from all sorts of ANE mystery religions and their "messiah" figures. These figures parallel Jesus in that they were born on Christmas, had 12 disciples, performed miracles, died and resurrected - among other things. So the Christ that the church confesses not only never existed, but is a deliberate con, designed by power-crazy churchmen two millennia ago.
I like to think that I can smell a conspiratorial rat when there is one in the vicinity. (Of course, if the conspiracy was successful that's exactly what they would like me to think...) And the Christ myth, especially when it's linked to paranoid new world order fears as in Zeitgeist, seems a bit too convenient to be true. While I'm no Biblical scholar or historian, even a cursory viewing of the films showed "evidence" riddled with problems. And, to be perfectly honest here, it offended my theology.
So recently I've decided to look a bit deeper into the whole thing. I bought Greg Boyd and Paul Eddy's The Jesus Legend and have been reading through it the last couple of days. It's a great piece of scholarship. It seems to prove pretty conclusively that there is very little to the Christ myth. At least, it's not the K.O. of Christianity that some people think it is.
But there are two things that I'm aware (and wary) of when countering the Christ myth.
One, I'm defending the status quo. I'm coming at this as an Evangelical. I've been brought up to see the historical existence of Jesus Christ, as witnessed by the Gospels, to be important and foundational to the faith. I'm not a complete historicist. I'm pretty sure that there is legendary material in the Gospels and that they, as historical documents with a message, include some inconsistencies and embellishments. That's fine. I have no problem with people who don't think the Gospels are historically accurate. I have no problem thinking that these people are Christians. But I personally think it's important that the Gospels are historically accurate for the most part. So of course I would counter the Christ myth! I'm theologically biased against it and it's natural for me to want to prove it wrong. I have a vested interest, a vested faith. This taints my credibility, even though my arguments may be sound. It also gives those who argue for the Christ myth an advantage, an automatic air of brave credibility.
Two, the claims of the Christ myth are so comprehensive and extreme that they make people think that while the claims may not be true in every single detail, they must have some truth to them. It seems reasonable that if someone is going to overturn the largest religion on the planet by attacking it's very core, they made sure that they have the truth on their side. To claim that they didn't seems pretty crazy. There must be some truth in there! Must be!
These things make it, not hard, but complicated to counter the Christ myth.
More on KJV Origin of Species

Even though he seems to think that I'm a secularist, I want to give Ian Monroe's King James Version of The Origin of Species another mention. I had some money to spend, so I bought a copy. A nice novelty purchase and I imagine I'll pull it out every once in a while for some enlightened humour.
As Ian points out in the foreword, the book isn't designed to be read. The redaction is so extensive that it can't be read. That, of course, is the point. The message is clear: If the Bible is your standard for what goes and doesn't go in science, you're left with something that's completely indecipherable and utterly nonsensical. More sinister overtones are also in there somewhere: There are people who actively redact and censor science because it, in their opinion, doesn't accord with the Bible. They sit on education boards in Texas and run faith schools in London.
The book also raises questions of language. How do we speak religiously and how do we speak scientifically, and how do these two modes of speech relate? Can religion and science communicate without redaction and censorship happening - not only of science by religion, but also the other way around? Can they help trampling all over each other? Can we ever hope for mutually enriching communication? The book asks these questions starkly.
Specifically, I think the question of origin of religious language is asked most seriously. Darwin proposed a (very persuasive and successful) explanation about the origin of species, of life in the natural world. But just like some religious people, fundamentalists specifically, reject Darwin's findings for the idea of special creation of each individual species, they also reject what Biblical scholarship has found (and, really, the tradition has always known) about the origin of the Bible for a sort of Biblical special creation. Like the birds in the air and fish in the sea that just popped into existence, so the Bible just popped into existence. For me the KJV Origin raises the question of the origin of the Bible in a very vivid way. Why do we presume that the Bible simply appeared ex nihilo, like a fax from Heaven? Why do we presume that that the Bible is different from life? Just like Darwin discovered the evolutionary origin of life by looking at life itself, so the "evolutionary" origin of the Bible has been discovered by looking at the Bible itself, in addition to extra-Biblical archeological and historical data. By evolutionary, I mean that the Bible is quite human and was composed, edited, redacted and canonised over centuries. That's not the whole story, as is the case with biology too, but it is certainly a very important part of the story. The Bible is not simply given.
Most Christians consider the canon closed. It is fully evolved, you could say. But our understanding of it isn't. It evolves too. The belief, though, of some is that their doctrine is set in stone. I should elaborate more in another post, but it's a peculiar belief of some more fundamentalistic Christians that their doctrine has its direct origin with God, via the Bible. This makes them blind to the fact that their doctrine is in reality their interpretation. God didn't come up with it. They did. The message of KJV Origin can be said to be that doctrine should evolve too. Because it does so already. The fundamentalists just don't know it or want to know it. Just like scientific language, religious language evolves. It is wrong, then, to censor Origin of Species because of doctrine.
This was, by the way, my first purchase from Lulu. I am, then, somewhat of a late comer to the self-publishing revolution. I'm happy to support it though. It's the future.
Oh, my original post about the book is here.
Theological Facebook fail
This just happened on my Facebook. Illustrates quite well, I think, the difference between Christians who study theology (yours truly) and Christians who don't.







