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Speaking from evangelical culture, there are two primary questions of concern when evaluating young-earth creationism as a view of the relationship between Scripture and science.

The first is whether the YEC interpretation is in light of the whole of Scripture, teach.

It will be argued that it is neither necessary nor the best way to interpret the biblical text.

The second issue, of course, is whether the assumptions essential to YEC offer a tenable approach to doing science.

In the terminology of the evangelical Christian intellectual, it is the path taken by those who wish to redeem the culture of the mind through the of faith and scholarship (Marsden 1998).

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Classical Hebrew literary devices and the ancient Near Eastern context of biblical revelation are virtually ignored by young-earth interpreters.

This outcome, whether realized by this path or another, constitutes a second avenue of response when historic Christian orthodoxy meets modern science and historical scholarship: complete capitulation to secular culture and rejection of the faith.

Such a response is at the opposite pole from the first; it is reactionary the tradition.

Nonetheless, it is a necessary path if the truth of Christianity is to be given a credible intellectual defense in the modern world.

I am under no illusion that the rapprochement I offer here by way of critiquing young-earth creationism and absorbing what modern science and historical biblical scholarship has shown to be true is the reconciliation, and insofar as it eschews the particular scandal of the evangelical mind constituted by young-earth creationism while succeeding to demonstrate that an orthodox evangelical integration of science and biblical scholarship is possible, it will have served its purpose.

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