Last week, Justin Taylor highlighted an article on the history of the interpretation of Genesis 1. I almost posted a rapid response, as the history of biblical interpretation is my big specialty. But I feared the appearance of posturing for traffic, and I strongly dislike origins debates. They tend to be clear as mud, sticky as pitch, uncivil, and arrogant. And I’m not just talking about the conventionally dreaded young-earth set. The days of creation and the age of the earth are not tier-one issues, but they are hardly minor technical points. We must not rank theological disputes by how agreeable we find the topic, our conversation partners, or what those who overhear us will think.
Taylor’s post touched on points that need to be raised if we want to have a real, productive debate. For now, I’ll limit myself to the post and not the underlying article, which was not easily obtainable by a general audience when he posted it. His list of conclusions looks unhappily similar to a list of common misperceptions and oversimplifications in the use of historical interpreters. Mere variety of approaches does not exclude the possibility of clear truth, as I’m sure Taylor would agree on other matters. The use of, and accommodation to, science by Augustine and Calvin was a two-way street. They often modified received science to suit their theological and hermeneutical purposes. Likewise, to modern ears their insistence on adherence to scientific reason seems inconsistent with their actual interpretations of Genesis. Likewise, “theological” interpretation and “literal” interpretation are not mutually exclusive. One can find the theological significance of creation to be more important than duration and means, and still be “literalistic” when directly addressing the latter. Calvin certainly was, and Augustine had his moments. Too often, old-earthers (including theistic evolutionists) claim the “spirit” of Augustine or Calvin, while young-earthers claim their direct statements on the points in question. Continue reading