Old Earth creationism

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Michelangelo's "The Creation of Adam" on the Sistine Chapel ceiling
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Old Earth creationism (OEC) is an umbrella of theological views encompassing certain varieties of

theistic evolutionism
.

Broadly speaking, OEC usually occupies a middle ground between

fossil record,[2] and the concept of universal descent from a last universal common ancestor
.

For a long time Evangelical creationists generally subscribed to Old Earth Creationism until 1960 when John C. Whitcomb and Henry M. Morris published the book The Genesis Flood, which caused the Young Earth creationist view to become prominent.[3]

History

Augustine postulated an instantaneous creation and interpreted the days of Genesis allegorically, whose view also influenced Gregory the Great, Bede and Isodor of Seville. Augustine was not alone in viewing the days of Genesis as allegorical, others include: Didumyus the Blind, possibly Basil the Great, Clement of Alexandria, Origen and Athanasius, who interpreted the days of the Genesis narrative allegorically. However, this should not be understood as rejecting the literal interpretation, which pastristic commentators believed could stand side by side with the allegorical. [4][5]

Cyprian argued that each of the days of Genesis symbolically represented 1000 years of the world’s history, believing the world would endure for 7000 years.[6] Irenaeus and Justin Martyr also suggested that the days of Genesis could prefigure 6000 years of earth history, quoting Psalm 90:4 and perhaps 2 Peter. [7]

According to Hugh Ross, Thomas Aquinas supposedly denied the genesis account as being literal with six 24 hour days.[5]

Thomas Chalmers popularized gap creationism, which is a form of Old Earth Creationism.[8] Additionally it was advocated by the Scofield Reference bible, which caused the theory to survive longer.[9]

Probably the most famous day-age creationist was American politician, anti-evolution campaigner and

Scopes Trial prosecutor William Jennings Bryan. Unlike many of his conservative followers, Bryan was not a strict biblical literalist, and had no objection to "evolution before man but for the fact that a concession as to the truth of evolution up to man furnishes our opponents with an argument which they are quick to use, namely, if evolution accounts for all the species up to man, does it not raise a presumption in behalf of evolution to include man?" He considered defining the days in Genesis 1 to be twenty-four hours to be a pro-evolution straw man argument to make attacking creationists easier, and admitted under questioning at the Scopes trial that the world was far older than six thousand years, and that the days of creation were probably longer than twenty-four hours each.[10]

American

Baptist preacher and anti-evolution campaigner William Bell Riley, "The Grand Old Man of Fundamentalism", founder of the World Christian Fundamentals Association and of the Anti-Evolution League of America was another prominent day-age creationist in the first half of the 20th century, who defended this position in a famous debate with friend and prominent young Earth creationist Harry Rimmer.[11]

Types

Gap creationism

Main article: Gap creationism

Gap creationism is a form of old Earth creationism which posits the belief that the six-

age of the Earth.[12][13][14] This view was popularized in 1909 by the Scofield Reference Bible
.

Progressive creationism

Main article: Progressive creationism

Progressive creationism is the religious belief that

age of the Universe, some tenets of biology such as microevolution as well as archaeology to make its case. In this view creation occurred in rapid bursts in which all "kinds" of plants and animals appear in stages lasting millions of years. The bursts are followed by periods of stasis or equilibrium to accommodate new arrivals. These bursts represent instances of God creating new types of organisms by divine intervention. As viewed from the archaeological record, progressive creationism holds that "species do not gradually appear by the steady transformation of its ancestors; [but] appear all at once and "fully formed."[15]
Thus the evidence for macroevolution is claimed to be false, but microevolution is accepted as a genetic parameter designed by the Creator into the fabric of genetics to allow for environmental adaptations and survival. Generally, it is viewed by proponents as a middle ground between literal creationism and evolution.

Approaches to Genesis 1

Old Earth Christian creationists may approach the creation accounts of Genesis in a number of different ways.

Framework interpretation

Main article:
Framework interpretation (Genesis)
Summary of the Genesis 6-day creation account, showing the pattern according to the framework hypothesis.
Days of creation Days of creation
Day 1: Light; day and night Day 4: Sun, moon and stars
Day 2: Sea and heavens Day 5: Sea creatures; birds
Day 3: Land and vegetation Day 6: Land creatures; man

The framework interpretation (or framework hypothesis) notes that there is a pattern or "framework" present in the Genesis account and that, because of this, the account may not have been intended as a strict chronological record of creation. Instead, the creative events may be presented in a topical order. This view is broad enough that proponents of other old earth views (such as many Day-Age creationists) have no problem with many of the key points put forward by the hypothesis, though they might believe that there is a certain degree of chronology present.

Day-age creationism

Main article: Day-age creationism

Day-age creationism is an effort to reconcile the literal

theistic evolutionists and progressive creationists
.

The day-age theory tries to reconcile these views by arguing that the creation "days" were not ordinary 24-hour days, but actually lasted for long periods of time—or as the theory's name implies: the "days" each lasted an age. Most advocates of old Earth creationism hold that the six days referred to in the creation account given in Genesis are not ordinary 24-hour days, as the Hebrew word for "day" (yom) can be interpreted in this context to mean a long period of time (thousands or millions of years) rather than a 24-hour day.[16] According to this view, the sequence and duration of the creation "days" is representative or symbolic of the sequence and duration of events that scientists theorize to have happened, such that Genesis can be read as a summary of modern science, simplified for the benefit of pre-scientific humans.[citation needed]

Cosmic time

quark confinement,' when stable matter formed from energy early in the first second of the big bang."[17] Schroeder calculates that a period of six days under the conditions of quark confinement, when the universe was approximately a trillion times smaller and hotter than it is today is equal to fifteen billion years of earth time today. This is all due to space expansion after quark confinement.[citation needed] Thus Genesis and modern physics are reconciled.[18] Schroeder, though, states in an earlier book, Genesis and the Big Bang, that the Earth and solar system is some "4.5 to 5 billion years" old[19] and also states in a later book, The Science of God, that the Sun is 4.6 billion years old.[20]

The biblical flood

See also: Local flood theory

Some old Earth creationists reject

Out of Africa theory
.

See also

Notes

  1. ^ The Creation/Evolution Continuum, Eugenie Scott, NCSE Reports, v. 19, n. 4, p. 16-17, 23-25, July/August, 1999.
  2. ^ Bocchino, Peter; Geisler, Norman "Unshakable Foundations" (Minneapolis: Bethany House., 2001). Pages 141-188
  3. ^ "Not Young-Earth, but Still Creationist | National Center for Science Education". ncse.ngo. Retrieved 2022-08-12.
  4. ISBN 978-0-8308-5325-0
    .
  5. ^ a b "Coming to Grips with the Early Church Fathers' Perspective on Genesis, Part 1 (of 5)". Reasons to Believe. Retrieved 2022-12-27.
  6. ^ "What the Early Church Believed: Creation and Genesis". Catholic Answers. Retrieved 2022-07-29. The first seven days in the divine arrangement contain seven thousand years" (Treatises 11:11 [A.D. 250]).
  7. ISBN 978-0-310-12782-6
    .
  8. ISBN 978-0313341557
    .
  9. ISBN 978-0-8308-5751-7
    .
  10. ^ Numbers(2006) p58
  11. ^ Numbers(2006) p82
  12. ^ Evolution vs. Creationism: An Introduction, Eugenie Scott, pp61-62
  13. ^ The Scientific Case Against Scientific Creationism, Jon P. Alston, p24
  14. ^ "What is Creationism?".
  15. ^ Gould, Stephen J. The Panda's Thumb (New York: W.W. Norton & CO., 1982), page 182.
  16. Answers In Creation
    , Published 16 March 2005
  17. ^ Phillip E. Johnson. "What Would Newton Do?".
  18. Hugh Ross
    and Miguel Endara
  19. ^ Genesis and the Big Bang, Gerald Schroeder, p. 116
  20. ISBN 0-7679-0303-X
  21. ^ Deluge Geology Archived 2011-06-07 at the Wayback Machine, J. Laurence Kulp, Journal of the American Scientific Affiliation, 2, 1(1950): 1-15.
  22. TalkOrigins website
    , Last Update: February 17, 2001
  23. ^ Did Noah’s Flood cover the whole earth?, John D. Morris, Creation 12(2):48–50, March 1990
  24. ^ The Noachian Flood: Universal or Local?, Carol A. Hill, Perspectives on Science and Christian Faith, p. 170-183, Volume 54, Number 3, September 2002
  25. ^ The Mediterranean Flood, Glenn R. Morton, Perspectives on Science and Christian Faith 49 (December 1997): 238, American Scientific Affiliation website

References

Further reading


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