Issues Etc.

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Women in Combat? “Sending” women, women pastors, and feminism- a response to Issues Etc. on Women in Combat and Selective Service

As a Lutheran, a podcast I frequently enjoy is “Issues, Etc.” It continually offers a Lutheran perspective on current events, theological issues, and more. However, there are times where its approach to theology or current events reflects less a Lutheran understanding than a specific brand of theological conservatism. The recent podcast (2/11/16) featured Pastor Hans Fiene discussing “Women in Combat and Selective Service.” I found it to be deeply mistaken on a number of issues, and would like to address just a few of those here.

“Sending” your daughter or wife?

One comment made in the episode labeled any man who would “send” his wife or daughter to investigate a noise downstairs to see if it might be a burglar as a “coward.” There are a number of problems with this statement. First, anyone who “sends” anyone else into a potentially dangerous situation because they don’t want to go themselves might be labeled as cowardly. The way the phrase was said already begs the question. If the situation were reversed, would Fiene say that the wife is “sending” her husband to investigate, or is the husband simply investigating?

Second, suppose that a man is married to a woman who has extensive martial arts training, is a weapons specialist, sleeps with a pistol under her pillow, and immediately leaps into action to investigate such a noise, while the man works a desk job, is of average build and has never used a weapon before. Is it really reasonable to think that the man is cowardly if he allows his wife to investigate the noise? Well, absurdly, others who share Fiene’s view argue that yes, that man has shirked his duty, is cowardly, and probably a wimp. In other words, men are to be shamed and emasculated if a woman is stronger or better at fighting than they are.

The absurdity of such a position knows no bounds. Men are stripped of their manhood if women are perceived as better at things we arbitrarily label “manly.” It gets curiouser and curiouser, as assertions are made that a man ought to intentionally die even if a woman could save him. A reductio ad absurdum is not even required for this kind of position: it demonstrates for itself that it flies in the face of reason.

Women Pastors?

Fiene could not resist the urge to take a jab at those who are for women in the ministry in this discussion, either. He drew a comparison between woeful ignorance of the horrors of war and ignorance of the spiritual warfare that pastors must engage in. In a stunning non sequitor, he stated that “If we lived in a world where pastors were routinely murdered by Pagans who were storming into churches and putting them to death or… where pastors were having to stay behind while everyone was getting the Plague and dying while everyone who was healthy fled… I don’t really think we’d be having an argument over whether or not women should be pastors.”

It is hard to take this kind of statement seriously, and the statement itself is clearly condescension. Fiene assumes that he knows more about his opponents’ sincerity of believe than they do. After all, if only those silly egalitarians really knew what war was like or really believed in spiritual warfare, then they’d clearly change their minds. This leaves no room for sincerity of belief on the part of the egalitarian, and that is extremely problematic. Frankly, I don’t know of anyone who calls themselves an egalitarian who would recant their stance if women pastors were being killed by Pagans or had to deal with Plague. No one wants women to have those things happen to them; indeed, I hope no one wants men to have them happen to them either! The same applies to combat–no one wants soldiers to have to go kill people, I hope. But if difficult spiritual warfare, even death, is what pastors are to endure, and someone genuinely believes women ought to be allowed to be in the ministry, then those are the types of risks that must be taken. And to assume that egalitarians didn’t even think about that possibility or are too timid to even consider it is offensive, to say the least. The only way Fiene can make such a statement is by assuming without any argument that his opponents are insincere.

As an aside, does Fiene completely discount the work of women like Mother Theresa, or Mother Maria Skobtsova (who was murdered by the Nazis), or the countless other women who have done exactly what he thinks egalitarians are silly to think women can do? A lack of integrating church history into an overall worldview might be shown here.

Feminism?

Complementarian (and other conservative) commentators continue to equivocate on the term “feminism.” Instead of acknowledging that there can be any diversity within the group who self identify as feminists, the label is assumed to mean any number of things that many feminists do not put forward. For example, it was not just implied but implicitly stated that “feminism” demanded equality for women by arguing for abortion rights in order to free women from having to deal with childcare. This, of course, ignores the fact that the feminist movement started as strongly pro-life, not to mention the continued existence of groups like Feminists for Life who are out there making a real difference for the pro-life movement.

The use of the term “feminist” as a clobber-word to induce fear is a straw man of the worst kind. It demonstrates either ignorance–a complete lack of knowledge about the breadth of views held by those who call themselves “feminist”–or intentional deceit. Moreover, to lump egalitarianism–the Christian movement for equality of women in the church and home–with this blanket statement of “feminist” as pro-choice, etc. is to obfuscate the issue even further.

Natural Law

I wanted to add a brief note about natural law as well. Fiene and others continue to just throw out “natural law” in an undefined way as though it unequivocally supports their position. Yet one could just as easily appeal to “natural law” to support women in combat roles, for a natural law might just be a threshold of strength and mental endurance that could be seen as suitable for combat roles, and then anyone who meets that threshold is permitted to do so. I don’t want to delve into the deep waters surrounding natural law theory, but the point is that a bald appeal to “natural law” doesn’t do much to support Fiene’s position.

Conclusion

I believe the discussion here has broader application to the discussion over so-called gender roles as well as the debate between egalitarians and complementarians. Fiene’s arguments are the same kind of arguments that are continually trumpeted by opponents of egalitarianism. But, as we have seen here, those arguments are fallacious, they fail to take the opposition seriously, and they rely on ill-defined terms and obfuscation. There is are no reasons provided by Fiene to support his position. Bare assertions, jabs at opponents, and absurdly irrational statements are put in the place of argument.

Source

Hans Fiene, “Women in Combat and Selective Service,” 2/11/16 available at http://issuesetc.org/2016/02/11/1-women-in-combat-and-selective-service-pr-hans-fiene-21116/ accessed 2/13/16.

Links

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SDG.

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The preceding post is the property of J.W. Wartick (apart from quotations, which are the property of their respective owners, and works of art as credited; images are often freely available to the public and J.W. Wartick makes no claims of owning rights to the images unless he makes that explicit) and should not be reproduced in part or in whole without the expressed consent of the author. All content on this site is the property of J.W. Wartick and is made available for individual and personal usage. If you cite from these documents, whether for personal or professional purposes, please give appropriate citation with both the name of the author (J.W. Wartick) and a link to the original URL. If you’d like to repost a post, you may do so, provided you show less than half of the original post on your own site and link to the original post for the rest. You must also appropriately cite the post as noted above. This blog is protected by Creative Commons licensing. By viewing any part of this site, you are agreeing to this usage policy.

Answering “More Questions for Old Earth Creationists”

800px-Orman

One of my primary areas of interest revolves around the debate over origins, specifically within Christianity. Is the universe “young” (~6-10k years) or “old” (about 13.79 billion years)? How do we look at creation texts in the Bible? What do they teach us?

Last week, I wrote on an article in which a young earth creationist on a radio show I enjoy asked a number of questions of old earth creationists. I noted that many of these questions were off-base because they don’t actually address something that is an issue for old earth creationists. For those who follow this debate within Christianity, I want to make it clear that it is extremely important to accurately represent your opponents’ views. It is all well and good to engage in dialogue with and critical examination of other views, but in doing so you should represent those other views accurately.

Pastor Todd Wilken recently wrote a follow up to the article I responded to last week. The first thing of note is that Wilken does nothing to expound on his previous questions. The assumption seems to be that they are left unanswered. But, as I demonstrated before, Wilken’s questions for “old earth creationists” were wildly off-base in a number of ways. The question is, has Wilken now (as he notes, more than a decade later) come to an understanding of the distinctions between views on origins? Do his questions reflect this?

Old Earth Creationism?

One immediate hint at an answer to my questions here is found in the introduction to his paper. He writes:

The Old-Earth Creationist wants to keep the idea of a Creator. But, he also wants to accommodate the latest theory of the age of the Universe, about 15 billion years. The Old-Earth Creationist wants to keep the Genesis Creation account. But, rather than read that account as a record of seven consecutive days of God’s miraculous creation, the Old-Earth Creationist wants to read it as a record of those 15 billion years. Thus the name “Old Earth Creationist.”

There are a number of distortions which already hint that Wilken has not attempted to understand the view he opposes. First, the number of “15 billion years.” Certainly, that date was accurate… many years ago. As the old earth creationist think-tank Reasons to Believe notes (the link will immediately begin playing audio), however, direct measurements place the age at around 13.79 billion years of age. To be fair, Wilken may just be rounding up. However, he says it is the “latest theory.” His number does not reflect that.

More importantly, Wilken misrepresents what old earth creationists think of the text. This is very serious problem. He writes, “…rather than read that account as a record of seven consecutive days of God’s miraculous creation, the Old-Earth Creationist wants to read it as a record of those 15 billion years.” In the broadest sense this may be correct (other than the number), but old earth creationists (hereafter OECs/OEC) such as Hugh Ross specifically read the account as seven daysThe question, of course, is what the days are. But Wilken begins his definition of OEC with this question-begging statement. Before even attempting to interact with the view he criticizes, he misrepresents their position.

After this introduction, though, Wilken confidently states that his previous article–which, as I argued, totally misrepresents old earth creationists–was so powerful that it demonstrated that “[The OEC] is reading into that text considerations outside the text. He must go outside the text of Genesis, and of Scripture as a whole to support his 15 billion year reading of the Genesis account.” demonstrated beyond a reasonable doubt that at least some of Wilken’s questions don’t actually address OEC at all. He quite seriously had no idea what the positions were for OECs related to human origins, the actual dating of processes, and the like. Yet he continues to allege that he has somehow single-handedly demonstrated the project of OEC (which he doesn’t seem to understand) is unbiblical.

162283main_image_feature_693_ys_4The Questions

I skipped through the next section of Wilken’s paper, in which he basically just argues that OECs cannot be exegetically consistent. What I want to jump to is Wilken’s questions once more. They reflect what he must think OECs actually believe, so if his questions once more show that he is mistaken, I think it is fair to say that Wilken cannot fairly think that he has done anything to refute OEC. Unfortunately for him, his questions do portray exactly that: he again demonstrates that he has little understanding of what OECs actually believe. I will write his questions here in bold/italics. The wording is exactly the same as in the paper. I do not take credit for anything he wrote. My responses will be immediately after each question.

1. How do you reconcile the sequence of events recorded in the Genesis account with the prevailing theories of the formation of the Universe –In particular, the formation of the Earth first before the rest of the Universe, including the Sun, Moon and stars; and the assertion that the early Earth had both liquid water and plant life before the formation of the Sun?

My mouth literally dropped open as I read this question. Why? Well, the fact is that this question is the one that OECs have directly addressed time and again. There is no attempt by Wilken whatsoever to acknowledge that many OECs have written, nor does he attempt to engage with or refute these interpretations.

That said, Wilken’s question here shows that he is spot-on in understanding that this is a project for OEC. But the fact that he asks the question makes me wonder whether he has ever even interacted with any of those works which answer the question. Representative is Hugh Ross’ work, A Matter of Days in which he directly addresses these questions.

2. What does the numbering of the days in the Genesis account signify, if not six, discrete, sequential days or time periods?

As I continued to read the article, my impression that Wilken is unaware of even the most basic tenets of OEC increased. Here is another major blunder. Nearly every major OEC of whom I am aware holds that the days of creation are six discrete time periods. So why even bother to ask this question? The answer for most OECs would be “I don’t know, because they are six discrete time periods.” Once more, Wilken betrays a lack of study in this area.

3. How should the six days of Creation in the Genesis account be rearranged to better reflect the actual events of the Universe’s 15 billion year history?

Again, OECs don’t rearrange the days. Framework theorists do–depending on what is meant by “rearrange”–but the vast majority of OECs today do not hold to the framework view. They hold to the “day-age” view. So again, Wilken shows he is not interacting with OEC.

4. How should the sequence of events within those individual days be rearranged to better reflect the actual events of the Universe’s 15 billion year history?

See above. OECs would answer almost unanimously: “They shouldn’t.”

Dark_matter_halo25. If the six days of the Genesis account are really six parts of the Universe’s 15 billion year history, how long was the seventh day described in Genesis 2:1-4? 

OECs tend to note that the 7th day seems to be continuing. Creation is done, and God is no longer creating. Therefore, the 7th  day has continued into the present. I am willing to see someone show any OECs who hold different views on this. I suspect there are at least some who may hold the 7th day is 24 hours or has ended at some point in the past, but those OECs of whom I am aware would say the 7th day continues.

6. To what specifically does the seventh day of Genesis 2:1-4 correspond in the Universe’s 15 billion year history?

The end of God’s creative activity. God is no longer creating distinct species ex nihilo.

7. What is the real chronological relationship between the events describing [sic] in Genesis, chapter one (the six days of Creation), and Genesis chapter two (the specific creation of man)? Is the second chapter a reiteration of the sixth day, focusing on man, or it is a event separate from and subsequent to the six days described in the first chapter?

Great care must be exercised in answering this question. I am trying to answer broadly from the consensus of OECs I have read. I realize there are a number of views OECs hold on these specific questions. I will answer what I think is the majority opinion, but feel free to comment and share other opinions. Genesis chapter two is a reiteration of the sixth day, zooming in on the creation of humankind. It is not a separate event.

8. What is the real chronological relationship between the events describing [sic] in Genesis, chapter one, and Genesis chapter three? Does the Fall described in the third chapter involve the same particular individuals created in chapter two? Are they the same particular individuals created in chapter one?

I admit that the first sentence of this question confuses me. I’m not entirely sure what Wilken is asking, so I will not try to answer it. The second question can easily be answered: “Yes.” OECs, again, hold to the special creation of Adam and Eve. They do not deny this. The insinuations of these questions that OECs hold some other view of human origins is startling, because it is so off-base. Regarding the third question, again the answer is “Yes.” As I noted in my previous response to Wilken’s other article, one of the distinguishing features of OEC is precisely that OECs hold to the special creation of Adam and Eve. It is telling that Wilken seems to be ignorant to this point. Gerald Rau in his work Mapping the Origins Debate explicitly cites this as an area in which young earth creationists and old earth creationists agree (as I noted in my previous response). Wilken seems to be unaware of his agreement with the side he so adamantly opposes (and misrepresents) on this issue.

9.Where in the entire book of Genesis is the transition to “real time”? What in the text itself specifically marks this transition?

I would note the subtle stacking the deck in this question. What is meant by “real time”? After all, we don’t have, in the rest of the Bible, a counting of days. It’s not as though, on the young earth view, one can reference the first week and then simply start adding individual days. The Bible has no running clock in it counting off days and weeks. So Wilken’s term of “real time” seems disingenuous or confused. I am not sure what is meant by the term. Presumably, Wilken means for it to connect to the young earth view of seven 24 hour days as “real time” and the rest of the Bible also using days to mean 24 hours. But again, this is mistaken, because the Bible doesn’t continue to count off days.

As for the transition, it is hard to answer because I’m not sure what the transition is supposed to be between. From “real time” to what? What is meant by “real time”? Would not several billion years be “time” and if it is time, is it not “real”?

10. When the word “day” means something other than 24 hours in Scripture, it most often means a period of less than 24 hours. Why ignore this possibility regarding the Genesis account?

OECs do not ignore this possibility. In fact, they frequently cite Augustine, who held (at one point) that God created the universe in an instant. Why do OECs cite this ultra-young earth interpretation? Because YECs tend to present church history as though everyone throughout history agrees with their interpretation of 7 24-hour days. They don’t. So the possibility is not ignored.

Conclusion

So we return, finally, to the question: Does Wilken’s paper reflect actual knowledge of the distinctions between views on origins? Frankly, the answer is no. It honestly seems to me that Wilken is either blissfully unaware of the actual positions of old earth creationists or he is intentionally misrepresenting them. This seems to be reinforced by the fact that he never once cites any major old earth creationist when representing the position. Instead, he simply reports what he thinks OEC is. But then he goes on to misrepresent OEC and confuse categories. I find this deeply troubling.

The surprising thing is that Wilken has actually demonstrated how much his own view agrees with OEC. In asking questions to try to distinguish himself from OEC, he shows that he and OECs agree on the sequence of days, the days representing distinct time periods, human origins, and a few other minor areas. Unfortunately, Wilken has continued–apparently for over a decade–to misrepresent old earth creationists. I call on him to stop doing so. Read some items from Reasons to Believe. Read Gerald Rau’s book, Mapping the Origins Debate so that one can make the distinctions between differing groups. But stop misrepresenting the views one may oppose. That is disingenuous, and it doesn’t help readers or listeners.

Source

Todd Wilken, “More Questions for Old Earth Creationists” Issues, Etc. Journal (Fall 2013). Accessible here: http://issuesetc.org/podcast/FALL2013.pdf.

SDG.

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The preceding post is the property of J.W. Wartick (apart from quotations, which are the property of their respective owners, and works of art as credited; images are often freely available to the public and J.W. Wartick makes no claims of owning rights to the images unless he makes that explicit) and should not be reproduced in part or in whole without the expressed consent of the author. All content on this site is the property of J.W. Wartick and is made available for individual and personal usage. If you cite from these documents, whether for personal or professional purposes, please give appropriate citation with both the name of the author (J.W. Wartick) and a link to the original URL. If you’d like to repost a post, you may do so, provided you show less than half of the original post on your own site and link to the original post for the rest. You must also appropriately cite the post as noted above. This blog is protected by Creative Commons licensing. By viewing any part of this site, you are agreeing to this usage policy.

Responding to “Nine Questions for the Old Earth Creationist”

exoplanetOne of the podcasts I enjoy listening to is “Issues, Etc.,” a conservative Lutheran radio program that addresses a number of different views. As is the case with anything, however, once you talk to someone or listen to something long enough, you find things with which you disagree. Recently, I heard a podcast which was discussing Christianity and Science. During this podcast, the guest alleged that the Bible contradicts things like the Big Bang theory or any interpretation of millions or billions of years. As that is an area of great interest for me, I did a little more digging and found that Pastor Todd Wilken, one of the primary speakers on the radio program, had written a series of questions for Old Earth Creationists in an article titled “Nine Questions for Old Earth ‘Creationists.‘” [Note that he uses scare quotes around the word “Creationists.”]

Here, I shall respond to the Nine Questions asked of Old Earth Creationists. Before I dive in, I want to offer one major disclaimer: these topics are far more complex than one blog post can cover. I fully realize I am leaving objections unanswered and some questions unasked. Feel free to comment to clarify. Second major disclaimer: I realize that there is diversity within old earth creationism. However, I have striven to answer the questions in as broad a manner as possible.

I will be leaving the questions from Todd Wilken in bold and italic  font and my answers in this standard font. The questions are direct quotes from his article, and I take no credit for their wording.

1. What in the text of Genesis 1 requires or suggests an old Earth?

I admit that I know of no Old Earth Creationist (hereafter OEC/OECs) who holds that Genesis 1 requires an old earth. I think the question is mistaken to even use that word, but I would be happy to be corrected should someone find an OEC who does allege that the text requires an old earth. Thus, the question must be what is it that suggests an old earth? Well, as readers of this blog may know already, I think this question itself is mistaken. The text is not referring to the age of the universe at all, anywhere. On this view, although an old earth may be permissible according to the text, it is not suggested; nor is a young earth suggested. The text just isn’t talking about the age of the universe.

Now, many OECs do hold that the text suggests an old earth. Hints of this, they argue, can be found in the fact that evening and morning occurs before there is a sun. Moreover, it is not until the fourth day that days may even be measured. Others hold that the terminology in Genesis 1:1, “In the beginning God created the heavens and the earth” suggests that the creation occurred in that verse, and that the rest of the chapter (and chapter 2) narrow the focus to earth or even the Garden of Eden.

2. What are the referents of the words “morning” and “evening” in Genesis 1?

I find it extremely telling that Wilken decided to switch the order of these words around. It absolutely must be noted that the text says “evening” and morning.” Why is this? Well, if the first day is really the first 24 hour period in the history of all that exists apart from God, how is it possible for evening to come before morning? [One insightful reader noted that the Hebrews saw evening as the beginning of the day anyway… but my point is that the fact there is an evening implies there is a sun to set… which isn’t created until later.] That is a question with which the literalistic young earth creationists must contend. If they choose to read the Bible literal[istical]ly, they must be consistent. The fact that they cannot when it comes to things such as evening coming first shows that their reading is self-referentially inconsistent.

Now, to answer the actual question, that really depends on which OEC you are referring to. I would tentatively suggest that most OECs hold that the referents are simply ways to mark the beginning and ends of creation periods.

3. What in the text of Genesis 1:26-27 requires or suggests the creation of man over millions of years?

I admit that this was where I really started to wonder whether Wilken understands the distinctions between OECs and other views of creation. In asking this question of OECs, Wilken betrays an apparent ignorance of the views of major proponents of OEC.

Representative is Hugh Ross, the founder of Reasons to Believe, which is itself the largest Old Earth Creationist organization. In his work, More Than a Theory, he writes regarding human origins: “God created humans in a deliberate, miraculous act” (182, cited below). In other words, Ross (and this is the position of the entire organization, along with every other OEC I know of) holds that humankind was specially created by God in a single miraculous act. “Ah, but wait!” one might cry. “That doesn’t deny millions of years for the creation of humanity.”

Very well, a very small amount of digging shows Hugh Ross again writing, this time with Fazale Rana (also of Reasons to Believe and another Old Earth Creationist) in their work Who Was Adam? “God created the first humans… both physically and spiritually through direct intervention… All humanity came from Adam and Eve… God created Adam and Eve relatively recently, between 10,000 and 100,000 years ago” (44-45, cited below). 

Therefore, it seems this question is nonsensical. OECs hold that humankind was created specially by God and not over the course of millions of years. I admit that I think just about any OEC would be scratching their head trying to figure out why this question is even being asked because it is so far off the mark of the actual views of OECs. It is particularly remarkable because this feature is one of the very things which distinguishes Old Earth Creationism from other, non-creationist models. Gerald Rau notes this distinction: “Although differing in the timing, both [Young- and Old- Earth creationists] believe God created two humans… without progenitor. This, of course, is a radically different perspective from the evolutionary models” (147, cited below). Note his wording: “of course”; “radically different.” Frankly, anyone who has done even a cursory study of varying Christian views about the timing and means of creation would know this.

4. Where in the text of the Genesis 2 and following is the transition from epoch-long days to 24-hour days?

This question seems to be a bit strange. The word “day” is only used in Genesis 2:2, 3, 4, and 17. In verse 4 even Young Earth Creationists (YEC) have to admit that the word is being used as more than one day (the text says “These are the generations of the heavens and the earth when they were created, in the day that the LORD God made the earth and the heavens” (ESV).

Verse 17 is also of great interest because it says, “…’but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die'” (ESV).

Did Adam die on the 24-hour day he ate of that tree? No. In fact, he and Eve went on to have children and raise them to some point. So again, we find that “day” is not referring to a 24 hour period.

But where is the transition? I don’t know. I think the question itself is confused because the word is used four times in the chapter, two of which cannot be 24-hour days.

5. What creative actions described in Genesis 1 require more than six 24-hour days to accomplish for a God Who creates ex nihilo?

The use of the word “require” is again extremely problematic. Of course any OEC would agree that God could create in any time period God wanted. God certainly could have created anything God wanted in any amount of time in which God wanted to. So no OEC that I know of would say that God required more time.

However, some OECs do argue that Adam may have needed more time to accomplish everything it is said he accomplished in the allotted times. Naming all the animals, given the untold thousands of species which exist, would have taken quite a bit of time. (Genesis 2:19 is still part of the sixth day because God is still creating and has not yet made woman.)

But, again, I do not think any OEC would say that the text “requires” God to use more than 24 hours.

dinofeeding6. Where else in Scripture is the word “day” used to designate billions of years?

Here we find yet another question that is just so incredibly off base that it is remarkable. Of course, the Bible does use the word “day” to denote that such a period, for the LORD, is like a thousand years. And the meaning of “like a thousand years” is debatable, but surely it is a long period of time [and much longer than 24 hours]. But the question of “billions of years” is just the wrong question. Again, the text is not trying to tell us how old the earth is.

If Wilken desires to dispute this, I would gladly ask him to present me with a verse in the Bible which sets the date of creation.

7. How are we to understand the connection between the six epoch-days of creation and the sanctification of a literal seventh day in Genesis 2:1-3 and Exodus 20:11?

I am often confused when YECs bring up this argument. Yes, Exodus 20:11 parallels Genesis 1-2 by having 7 days and denoting the seventh as a day of rest. Now, what about that somehow entails that they are exactly the same? I mean think about the Biblical categories of typology. Very often things correspond to each other but are not exactly the same. One might think of the use of Hosea 11:1 to Matthew 2:15. The passage in Hosea is clearly discussing the nation of Israel. In Matthew 2:15 it is applied to an individual, the Son of God. Does this automatically mean that in Hosea we must assume that “son” is being used in the same sense as “Son of God”? Obviously not. Then why ignore typological categories in other texts?

Okay, but how would an OEC answer this objection? By pointing out that the words “day” and “Sabbath” are used variably in the Pentateuch, so a direct 1 to 1 correlation is off-base. Sabbath, for example, may refer to the span of an entire year as opposed to just one day (Leviticus 25:4). Day may refer to a thousand years (Psalm 90:4).

8. Are there considerations outside the text of Genesis that require an old Earth?

I’m not sure if Wilken means to express the question of other texts, or whether he wishes to address the issue of extra-Biblical evidence.

Regarding the first possible meaning, again the answer would be “No.” I will continue to maintain that I know of no OEC who holds the Bible requires an old earth. Many would follow my own reasoning and note that the Bible isn’t trying to discuss time periods. That just isn’t a concern of the text.

9. According to the Old-Earth theory, what is the relationship between death and human sin? When did death enter the world?

Frankly, at this point it should be abundantly clear that Wilken has not interacted very much with the works of Old Earth Creationists. As was noted in the answer to question 3, many OECs hold to the special creation of Adam and Eve. Therefore, this question is similarly extremely easy to answer: human death entered the world because of sin.

A Major Issue

I think one of the main problems with Wilken’s comments are that he doesn’t seem to distinguish between Old Earth Creationists, Theistic Evolutionists, and the various varieties of design theorists. This leads him to a few confused questions which he directs towards OECs that make no sense when directed towards them. I admit that the series of questions here leads me to wonder whether Wilken is simply unaware of the distinctions between these groups or just over-simplifying and obfuscating. I suspect the former.*

Conclusion

I have endeavored to provide brief answers for the Nine Questions Wilken asks of Old Earth Creationists. I believe that some of the questions he asks demonstrate confusion about the actual category of Old Earth Creationism. Moreover, the questions that are on target have been answered repeatedly by various OECs. Whether these answers are taken as convincing is another story.

*It should be noted that Wilken’s article was published in 2002, which is prior to the works cited here. Therefore, Wilken could not have known about the works I have cited to show some of the difficulties with his paper. However, I cited these works specifically to show how mistaken these questions are. If one is going to attempt to educate concerned Christians about a topic like this, it is vastly important to be aware of the distinctions to be found within each group, and Wilken fails to show awareness of these distinctions. Moreover, we will explore Wilken’s very recent article next week, in which he continues to make these errors.

Sources

Hugh Ross, More Than a Theory (Grand Rapids, MI: Baker Books, 2009).

Hugh Ross and Fazale Rana, Who Was Adam? (Grand Rapids, MI: Baker, 2005).

Gerald Rau, Mapping the Origins Debate (Downers Grove, IL: InterVarsity Press, 2012).

Todd Wilken, “Nine Questions for the Old Earth ‘Creationist,'” 2002.

SDG.

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