Amazing. I think we’ve reached instalment five, dear reader, of my review series dealing with Charles, J. Daryl, ed. Reading Genesis 1–2 : An Evangelical Conversation (Peabody: Hendrickson, 2013). And not just within the same decade, I’m gonna get this done within the same calendar year, at the astonishing rate of a post on the subject about every six weeks. Ah well, it’s easy to impress when you set expectations very low.
My last post in this series offered my opinions on Chapter Four: “What Genesis 1–2 Teaches (And What It Doesn’t), by Tremper Longman III,” by C. John Collins. Now, finally, are my thoughts on:
Chapter Five: Reading Genesis 1 as Ancient Cosmology, by John H. Walton. Walton spent twenty years (1981–2001) teaching at Moody Bible Institute and has been OT prof. at Wheaton College since then. He’s quite prolific writing on Genesis and ancient Near Eastern backgrounds to Genesis and to the OT generally. He’s the only one of these guys I’ve heard speak in person, being lucky to catch him here in Australia within the last couple of years. The present essay is a nice nutshell version of his thinking on Genesis 1. I found myself agreeing with much that he said, but in the end he presents a solution to tensions over Genesis 1 that I suspect represents a bit of a fast move.
Welcome back to the nearly everlasting series where I respond to each of the five main contributors’ essays in:
Charles, J. Daryl, ed. Reading Genesis 1–2 : An Evangelical Conversation (Peabody: Hendrickson, 2013).
My last post in this series offered my opinions on Chapter Three: “Reading Genesis 1–2 with the Grain: Analogical Days,” by C. John Collins. Now, none too soon, are my thoughts on:
Chapter Four: What Genesis 1–2 Teaches (And What It Doesn’t), by Tremper Longman III, along with the other writers’ responses. Tremper Longman is one of the most prolific writers in the world of evangelical Christian scholarship, one of those guys who must stay up working all night every night, or has a dozen graduate students working for him, or both. He is also involved in the ongoing maelstrom that surrounds Westminster Theological Seminary in the US, which is spitting out professors on a regular basis; I’ll let you google that one. His profile means that his opinions on hot topics are well noticed, and in recent years his negotiability on evolutionary human origins and a literal Adam have come to attention. If you’ll forgive the spellos, one insight is available at: http://www.thegospelcoalition.org/blogs/justintaylor/2009/09/21/tremper-longman-on-the-historicity-of-adam/. Longman’s chapter here in Reading Genesis 1-2, as for the other contributors, is a great short-scope synopsis of his thinking on early Genesis matters.
Do you ever have a book hanging around that you guiltily feel you ought to have read?
To some mild extent, that’s how I felt about Darrell Paproth’s book, Failure Is Not Final: A Life of C.H. Nash (Sydney: Centre for the Study of Australian Christianity, 1997). Why? Because it is the story of the founder of the theological college where I work, now Melbourne School of Theology (MST), before that Bible College of Victoria (BCV), and originally Melbourne Bible Institute (MBI). I should know about this man, I thought, whose story made my own story in its current form possible. The author, too, spent a number of years from 1986 teaching at BCV, so his ministry life also symbolized the influence of this noteworthy figure of Australian Christianity from the early days of the Commonwealth (post-1901).
Biographies don’t always leap off the shelf at you, but in time I felt ready, and especially on a recent, first-time visit to Papua New Guinea, namely MST’s daughter college, the Christian Leader’s Training College in Banz, near Mt. Hagen, I found Paproth’s book a suitable companion. Continue reading