Taking Creation Personally

At intervals through 2017 I pursued the question, “Are we on safe ground theologically to declare that not only is humanity corporately the creation of God, but you and I individually are God’s creations?”

It has been surprising just how difficult the topic of individual creation is to find in theological texts. It’s as if it is a non-issue in theology. I found brief mention in Eichrodt’s Theology of the Old Testament, and fuller mention, as might be expected, in Wolff’s Anthropology of the Old Testament (ET 1974), in section XI. Creation and Birth. William Brown is on to the issue in an essay, “Creatio Corporis and the Rhetoric of Defense in Job 10 and Psalm 139,” in God Who Creates (2000), edited by Brown and McBride.

Those two biblical passages are the best evidence for personal creation, and by themselves are enough to reassure me that we can claim to be made by God personally. But I was reassured finally to discover a theological precedent I should have been aware of before this. Martin Luther, whose 1517 door notice is being celebrated in this 500th anniversary year (surely you’ve heard!), was a big proponent of belief in personal creation. Here’s the first item from Luther’s Small Catechism (http://catechism.cph.org/en/creed.html):

The First Article: Creation

I believe in God, the Father Almighty, Maker of heaven and earth.

What does this mean? I believe that God has made me and all creatures; that He has given me my body and soul, eyes, ears, and all my members, my reason and all my senses, and still takes care of them. He also gives me clothing and shoes, food and drink, house and home, wife and children, land, animals, and all I have. He richly and daily provides me with all that I need to support this body and life. He defends me against all danger and guards and protects me from all evil. All this He does only out of fatherly, divine goodness and mercy, without any merit or worthiness in me. For all this it is my duty to thank and praise, serve and obey Him.

This is most certainly true.

I’m here to tell you that I don’t think the creation of the individual person is a non-issue for real people, for Joe and Jane in the pew, and the person who has never seen a pew. I believe that believing in our personal creation by God makes all the difference in the world for how we see ourselves.

I’ve explained this pretty thoroughly in a recent PowerPoint presentation, embedded hereafter.

The notes to the PowerPoint don’t show, so here they are for your reference, with slide numbers:

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Creation and Time in Basil’s Hexaemeron

The wise old monkey in The Lion King told the young lion character, whatever his name was, that the whack on the head he had just applied with his stick was “in de past,” so it didn’t matter. I’m like someone who has had a good whack on the head when it comes to things further into the past than about 10 minutes, so forgive me if I’ve already posted this, but in May I had a post about Basil (‘the Great’), the Cappadocian church father who lived c. 330-379 AD/CE, published online by the Creation Project, operating out of the Henry Center, an arm of Trinity Evangelical Divinity School in Chicago, USA. It went by the above title, and its concern was to explain how Basil viewed creation in his famous nine-part Lenten sermon series on the subject, dating from about 376. It’s the first stand-alone piece of speaking/writing on the creation week or ‘hexaemeron’ in Genesis 1:1-2:3 to have appeared in the church, and gave birth to an entire genre of similar writings, as well as embedded treatments within Genesis commentaries and other types of writing, that lasted for more than 1,000 years. Basil was no dummy, and though he regularly disparages secular philosophy in this sermon series, he utilizes quite a bit of it as well.

Here’s the mug shot of Basil from the Henry Center page, with Basil looking suitably transcendental, if not somewhat spaced out. Hey, he did have his mystical side…

Basil Mug Shot from Henry Center Basil Post

So you might find this an interesting read, if you’re following discussions about historical Christian thinking about creation and/or Genesis:

Creation and Time in Basil’s Hexaemeron

Science and the Bible Video Series

I recently completed a four-part series on Science and the Bible for a suburban Melbourne church, Eltham Baptist. Here are the links to the four entries in the videos taken of the series:

The Philosophy and Theology of Creation

Science & The Bible (Part 1) – Andrew Brown from Eltham Baptist Church on Vimeo.

The History of Interaction of the Bible and Science

Science & The Bible (Part 2) – Andrew Brown from Eltham Baptist Church on Vimeo.

The Cosmos

Science & The Bible (Part 3) – Andrew Brown from Eltham Baptist Church on Vimeo.

The Earth Sciences
Science & The Bible (Part 4) – Andrew Brown from Eltham Baptist Church on Vimeo.

I didn’t hold strictly to my titles at all points, but you may find something interesting there.

Presentation: The Position of Reception History in Biblical Studies

I presented this presentation and paper to the Australian group, the Fellowship of Biblical Studies, in Melbourne, 26/09/16. It concerns both the value & risks of reception history for biblical studies and consideration of the similarity and differences in practice between reception history (Wirkungsgechichte) and history of interpretation (Auslegungsgeschichte), which are both studies of how biblical texts (and others, as easily) have been interpreted and had influence through time. The former is broader than the latter in a range of ways, and I found some tensions between the practice of the two. The following demonstrates these ideas mostly in diagrams with a little text and some explanatory notes, and see the following Word document also.

This is the Word document, merely in dot-point form, rather than a proper prose piece, but it may fill in some gaps:

Book Review – Rau, Mapping the Origins Debate

Last post, my power was running out. This time, funnily enough, it’s the anaesthetic on my wisdom tooth extraction. But this book is worth a quick post before the pain sets in:

Rau, Gerald. Mapping the Origins Debate (Leicester: InterVarsity, 2012).
Now I’ve read more than a couple of books about creation, evolution, and Genesis, and a few more about science and religion. I dare anyone to read all the books available on those topics. There would hardly be time if you did nothing else. So it isn’t uncommon to get that “I’ve heard all this before” feeling.

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Micro Book Review: Dembski, End of Christianity

William Dembski, The End of Christianity (Nashville: Broadman & Holman, 2009). Hardcover $16.38, Kindle $6.09 on Amazon 18/12/15.

Dembski End of Cty

This will be a quickie – supposed to be packing for summer holidays! A few comments on this book from perhaps the most recognized name in the Intelligent Design movement, Bill Dembski.

This is an ambitious book, trying to address two philosophical problems for Christianity simultaneously. The problems are:

  1. The problem of evil and pain, a perennial chestnut, and
  2. The clash between an apparently old earth and a biblical soteriology (teaching about salvation) that, notably in Romans 5, apparently attributes death in the world to the sin of Adam, and the re-entry of life likewise to the saving work of Christ.

I’m resisting the temptation here to exegete Romans 5. That would ruin our holiday plans. But here in nuce is Dembski’s solution: the destructive effects of the first sin of the first couple, yes, the true blue Adam and Eve, can apply retrospectively in time and be the cause of all pain, decay and death in the world from the very dawn of time. This allows Dembski to retain:

  1. An old earth in co-operation with mainstream scientific consensus, and,
  2. A full-blown, classic Christian doctrine of the Fall in its undiminished traditional form.

My final assessment: this is, despite appearing in a moderately-sized book, a grand intellectual venture, a tour de force if you like.

Ultimately, it never quite persuaded me. It would solve some philosophical problems if it did, and I could appreciate the ambition it represented. I like the Augustinian perspective of God being outside of time and able to operate independent of the flow of history. But every hint of corruption and decay, every hint of mortality in any creature, every star destined to burn out…all due to the transgression of a couple short of duds in Mesopotamian garden? I think there’s a problem of proportionality here that means it doesn’t win me over.

Happy to hear what you thought of it.

Five Responses to Reading Genesis 1–2 (ed. J. Daryl Charles) #5

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.
Charles, ed., Reading Genesis 1-2

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.

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