The Biblical Doctrine of Hell 1

Perriman argues for the understanding of hell in terms of "immediate and final destruction" of body, soul, spirit from its life-giving Creator God and thus, as final and complete destruction. However, I also sense that he may be willing to forego its "immediacy" in place of a "holding state of action" up until the final judgement by the divine in the Lake of Fire event which then interjects this very same idea of complete and immediate destruction (annihilation) of body, soul and spirit, if I understand him aright. 

I like his argument for corporate (vs. individual) societal judgement - and for locating this societal judgement firstly within history (the OT era under the prophets, and the later-NT era under Jesus as a NT prophet re Jerusalem's later destruction). And then by apocalyptic analogy to a later, larger, entire-world judgment in the parasouia (second coming) and rule of Jesus up to and through the Lake of Fire event, where he then posits a complete annihilation of all things not-God.

So firstly, he understands hell as a historical corporate/societal judgment; and then secondly, as an immediate destruction, or as a incomplete destruction made complete in the Lake of Fire event. It is a different understanding than the traditional or evangelic understandings and I thought to include it thusly.

skinhead

**********

http://www.postost.net/lexicon/hell-unbiblical-doctrine#comment-1139

Andrew Perriman
Sunday 17 April 2011

I set out a while back to write a general piece on the unbiblical doctrine of “hell” as part of a glossary or lexicon of key concepts but got side-tracked. Since then the brouhaha over Rob Bell’s book has prompted extensive reflection on the matter, and it now seems worth providing a rough summary of the position that I have argued for in a number of recent posts. Unfortunately, it has turned out rather longer than intended, but hopefully it will be the last word on the subject of “hell” for a while.

The approach I will take is to differentiate between a baseline position and the three eschatological horizons which, to my mind, provide the forward-looking frame of reference for New Testament thought. This approach reflects an important hermeneutical assumption. The New Testament primarily addresses the condition of peoples and cultures within history rather than the destiny of individuals beyond history. If we approach the New Testament with concerns about the moral or theological rightness of a doctrine of “hell” as “eternal conscious torment” at the forefront of our minds, we are likely to misunderstand what is said about judgment, wrath, punishment, and affliction. Ask the wrong questions and you will get the wrong answers.

The baseline

The starting point is to affirm that there is a baseline of divine—or even existential—judgment on unrighteous and rebellious humanity. It takes the simple but decisive form of destruction, which is a serious enough business. For individuals this is the destruction of death—as Paul puts it, the “wages of sin is death” (Rom. 6:23). For the first generations of humanity, which had “corrupted their way on earth” by violence, it was the destruction of the flood: ‘And God said to Noah, “I have determined to make an end of all flesh, for the earth is filled with violence through them. Behold, I will destroy them with the earth”’ (Gen. 6:13). The regeneration of humanity that followed the flood could only be described in terms of a new creation: ‘And God blessed Noah and his sons and said to them, “Be fruitful and multiply and fill the earth”’ (Gen. 9:1).

For societies that defied the creator—at least as far as the Biblical narrative extends—judgment was likely to come, sooner or later, in the form of corporate destruction: famine, disease, war, slaughter, and the devastation of land and cities. The climactic moment in the Old Testament narrative is the destruction of Jerusalem and the temple by the Babylonians and the subsequent exile, from which the nation never really recovered. This event is understood not as an accident of history but as an expression of God’s anger against his people because of their incorrigible idolatry and unrighteousness. But it is only a matter of time before the godless and ferocious empire of the Babylonians will be brought to nothing in its turn (cf. Hab. 2:6-20).

The vivid prophetic language in which these events are described already foreshadows the visions of impending judgment that we find in the New Testament. But in Daniel’s symbolic account of the judgment of the fourth beast that makes war against the saints of the Most High and of the transfer of kingdom and authority to “one like a son of man” (Dan. 7), we have an anticipation of the heightened apocalypticism that will give New Testament eschatology its distinctive contours. The point to stress is that in the Old Testament this language always has reference to historical events, seen from the perspective of Israel’s unique existence. It has to be unequivocally demonstrated, therefore, and not merely assumed, that the authors of the New Testament used this language in a fundamentally different sense to speak of post-historical or metaphysical realities. In my view this cannot be demonstrated. The New Testament is as much focused on the historical existence of the people of God as the Old Testament.

The first horizon of the Jewish War

The language and imagery used to describe the intense suffering that will attend divine judgment in the synoptic Gospels has reference to the foreseen disaster of the Jewish War. Jesus’ essential warning to the Jews is that unless they repent they will perish, either struck down by Roman soldiers or crushed under the ruins of Jerusalem (cf. Lk. 13:1-5). But the theological significance of this impending catastrophe is brought out largely through the reworking of Old Testament motifs.

The judgment of gehenna is meant to evoke Jeremiah’s horrifying vision of the dead thrown from the walls of the city into the Valley of the Sons of Hinnom during the Babylonian siege of Jerusalem (Jer. 7:30-33; 19:6-8). Other images have the same frame of reference: the burning of the weeds by fire at the close of the age (Matt. 13:24-30, 36-43); the discarding of the bad fish (Matt. 13:47-50). The bodies of the unrighteous that are perpetually consumed by worms and fire (Mk. 9:48) are not the dead being consciously tormented in “hell”. They are the unconscious corpses of those who rebelled against YHWH, which remain unburied outside the city as a sign to all of the stark reality of God’s judgment against his people (cf. Is. 66:24).

The “outer darkness”, where there is “weeping and gnashing of teeth”, is an image of the exclusion of rebellious Israel from the kingdom of God, from the celebration of the restoration of Israel, from the life of the age to come (cf. Matt. 8:11-12; Matt. 13:47). “Wailing” typically connotes the pained response to judgment (cf. Mic. 7:4 LXX; Is. 30:19; 65:19; Bar. 4:11); the “gnashing of teeth” suggests anger and resentment directed towards the righteous Jew (Ps. 36:12; 34:15-16; 111:9-10 LXX; Sir. 51:3; Acts 7:54).

The story of the rich man who is tormented in Hades while the beggar Lazarus is carried to the bosom of Abraham (Lk. 16:19-31) is best understood as a parable of the reversal of fortune that would accompany the coming crisis of judgment and restoration, when “the hungry will be filled with good things and the rich sent empty away” (Lk. 1:53). Other than in this passage, hadēs is simply the grave or the place of the dead; in effect, it is a figure for death. When Jesus says that “the gates of Hades” will not prevail against his church, he means that it will not be overcome by death—there is no reference to a “hell” teeming with demons, as in the mythology of much spiritual warfare teaching (Matt. 16:18). The judgment on Capernaum, that it will be brought down to Hades, is simply that it’s population will be destroyed—as, for example, at the time of the Roman invasion (Matt. 11:23).

The second horizon of judgment on the hostile pagan world

While the first horizon of the Jewish War is rather sharply imagined (cf. “But when you see Jerusalem surrounded by armies, then know that its desolation has come near”: Lk. 21:20), the more distant second horizon is less well defined. Nevertheless, judgment on the “Greek” is not less concretely and historically conceived than judgment on the “Jew”.

In general terms, the Greek-Roman world will be judged—and will experience “tribulation and distress”—on account of its idolatry, immorality, and unjust behaviour (cf. Rom. 2:6-10). This takes an especially intense form in Revelation 14:9-11, where an angel announces that those who worship the beast of an aggressive pagan imperialism will be “tormented with fire and sulphur”. The symbolic language brings to mind Old Testament accounts of the destruction of corrupt cities and nations. Whatever personal torment is experienced must be understood in the context of a decisive judgment on pagan Rome.

The more specific argument in relation to this second horizon is that those who persecuted the churches, prior to the victory of Christ over the pagan gods, will be punished. When God brings the afflictions of these “saints” to an end, he will “repay with affliction those who afflict you”; they will suffer the “punishment of eternal destruction, away from the presence of the Lord” (2 Thess. 1:9). This is not envisaged as a final judgment but as a day within history when Jesus will be revealed as the one who judges the pagan world and his followers vindicated and rewarded for having patiently endured suffering.

When Jesus as Son of Man—as representative of suffering Israel—is publicly vindicated, the nations which failed to attend to the needs of his persecuted disciples will be judged and consigned to the “eternal fire prepared for the devil and his angels” (Matt. 25:41, 46). Like the “stream of fire” that issued from the throne of the ancient of days (Dan. 7:10-11), this is a fire that destroys empires and cultures which defy the creator God. Individuals will, of course, suffer the consequences of what happens to their society, but this is not the level at which the apocalyptic story is told.

The third horizon and a final destruction

It is simply a recognition of the force of historical perspective to say that the authors of the New Testament were far more preoccupied with the first two horizons than with the third. Nevertheless, the storyline of the creator who persistently re-creates, which begins with the blessing of Noah, culminates in John’s exceptional vision of a new heaven and new earth. At this moment we also come across a final iteration of the baseline argument—that the inescapable consequence of sin is death. Death and Hades are thrown into the “lake of fire”, which is the “second death”; those whose names are not written in the book of life are thrown into the lake of fire; and “as for the cowardly, the faithless, the detestable, as for murderers, the sexually immoral, sorcerers, idolaters, and all liars, their portion will be in the lake that burns with fire and sulphur, which is the second death” (Rev. 20:14-15; 21:8). This is not a place of torment, merely of incineration. It is a final destruction of everything that is contrary to the goodness of creation.

Whatever happened to the People of God?

http://www.postost.net/2011/05/whatever-happened-people-god

Andrew Perriman
Sunday 29 May 2011

One of the ways in which emerging theologies have attempted to correct the individualistic bias of much modern Reformed and evangelical theology has been to stress the cosmic dimension to salvation. So, for example, J.R. Woodward, whom I greatly regret having missed when he passed through Dubai last year, started off a recent post on the “key elements of personal salvation” with the words: “While the Good News of Jesus Christ is both personal and cosmic in nature….”

This emphasis on the cosmic dimension, which relies principally on a few New Testament texts that speak of the final transformation of all creation (cf. Rom. 8:20-22; Rev. 21:1-4), is a substantial improvement on soteriologies that are narrowly focused on the journey that a person makes from conversion to his or her eventual arrival in heaven. There is much social and ethical good that can be drawn from the vision of a world made new. In Love Wins Rob Bell speaks of the essentially earthy and humane vision of the life of the age to come that is found in the Old Testament prophets:

…Jesus and the prophets lived with an awareness that God has been looking for partners since the beginning, people who will take seriously their divine responsibility to care for the earth and each other in loving, sustainable ways. They centered their hopes in the God who simply does not give up on creation and the people who inhabit it. The God who is the source of all life, who works from within creation to make something new.

But in both J.R. Woodward’s opening clause and in Rob Bell’s rich account of the life of the age to come a crucial biblical component has gone missing. The biblical story does not say that “God has been looking for partners since the beginning”. It says that God chose a people in Abraham to be a “new creation”. Bell’s characterization of this people as partners who would “take seriously their divine responsibility to care for the earth and each other in loving, sustainable ways” is conceptually anachronistic in the first place, but we may let that pass. The more significant problem is that it gives the impression that God was looking for well-disposed, eco-sensitive volunteers. That seems to me rather badly to misrepresent the place of a people bound by covenant to the creator in the biblical story.

This has a bearing, moreover, on how we understand the “good news” of Jesus Christ and the locus of salvation in the biblical story—and I think it helps us to see how emerging theologies and New Perspective approaches to the New Testament still fail to connect. You would think that the personal-cosmic spectrum would encompass pretty much everything that needs to be said about salvation. In fact, it collapses—perhaps unintentionally—the structure of a biblical theology by circumventing the role of a chosen people.

So we have Rob Bell’s God looking for individuals to participate in the work of creational renewal, and we have a “good news” of salvation that has no reference to the community to which it was originally proclaimed, namely first-century Israel. There was a similar oversight in Brian McLaren’s Everything Must Change.

Jesus did not come to save people from their sins. He came to save his people from their sins (Matt. 1:21). The gospel was a public and political announcement to a nation. That is a very different type of story with a very different type of outcome. The story of salvation in the New Testament is, at its heart, the story of the salvation of a people from the “final” destruction of the impending Jewish War—a salvation which, through the over-abounding grace of God, led to the inclusion of Gentiles in the community and the eventual victory of the church over its pagan enemies.

This national-level narrative provides the basis for—and certainly the starting-point for—whatever we want to say about both personal salvation and cosmic salvation. On the one hand, individuals, in different ways, participate in the story of the people of God. On the other, the story of the people of God generates the hope that in the end all creation will be renewed.

The problem here is not merely exegetical. By disregarding the corporate dimension, the emerging model excludes, or at least greatly reduces, the difficult sphere of practised justice. A significant layer of cosmic and humanitarian concern is added to the outlook of the individual, legitimizing the engagement of Christians in social action. But this does not fundamentally change the structure of things: we still have a very “modern” theology organized around the needs and potentials of individual participants in secular society.

We can understand the emerging church’s reluctance, on the one hand, to perpetuate the failings of the old institutional church, and the desire, on the other, to recover some degree public credibility, some ethical integrity. But this cannot be achieved at the expense of diminishing the concrete life and witness of the church as community—indeed, as a place where “new creation” is practised and not merely talked about.

**********

Addendum: Knowing Rob Bell and being acquainted with both his ministry and teaching I wish to add that Bell does teach the concepts of "community" or rather, "participatory communities" in the message and ministry of God in the reformation of the world and mankind. And, as a new investigator/acquirer of the message of emergent Christianity (or as someone who would like to make its updated message mine own in some way), it is my understanding that though we live in an age of individualism, the bible is first and foremost a community message that must be participated in as a community (unlike our current age's focus). However, I imagine a good sociologist will tell you that it takes both/and - that is, its takes an individual to lead a community, but it takes a community to enrich an individual.  Thus, kudos to Andrew Perriman is his similar assessments based upon his world travels and the worldly communities that he has participated in.

skinhead

Hermeneutics, in pictures

http://www.postost.net/lexicon/hermeneutics-pictures

Andrew Perriman

Tuesday 31 May 2011

 

Hermeneutics is the academic discipline that seeks to understand what goes on when a text is read and interpreted. Anthony Thiselton gives the following basic definition:

Hermeneutics explores how we read, understand, and handle texts, especially those written in another time or in a context of life different from our own. Biblical hermeneutics investigates more specifically how we read, understand, apply, and respond to biblical texts.1

At the simplest level, therefore, hermeneutics examines the process of interpretation that goes on when a text is read; it explores what happens between text and reader.

When we read contemporary texts—newspapers, novels, works of systematic theology, for example—the world of the text, which includes the author, overlaps to a large degree with the world of the reader, which includes the reader’s relatives and friends, the books on her bookshelf, her favourite movies, and so on. This makes interpretation a relatively straightforward process, though by no means a fool-proof one.

In the case of a text such as the Bible, however, which has its origins in a historical context far removed from that of the modern reader, interpretation also has to take into account a significant hermeneutical distance between the world or horizon of the text and the world or horizon of the reader. The reader may understand the translated words on the page, but much of what is implied in or presupposed by the text remains invisible. Much contemporary reading of scripture works on the assumption that neither the world of the text nor the world of the reader nor the distance between the two has any great bearing on interpretation.

We will then find that postmodernism confirms what in any case should be obvious, not least to church-based readers of the Bible, that generally speaking the ancient biblical text has been read and interpreted by diverse communities of readers, which embody diverse interpretive traditions.

Unfortunately the space between the reader and the text is never transparent or unimpeded. Interpretation is always hindered, to a lesser or greater degree, by tradition, prejudice, presuppositions, ignorance, and the laziness of the reading community. Hermeneutics tries to find ways to overcome these obstacles to good interpretation.

As a general field of study hermeneutics naturally overlaps with a broad spectrum of other disciplines, because each part of the interpretive process may be subjected to different types of analysis. We need to understand the literary character of the text and the context in which it was produced; we need to understand the complex process of interpretation; and we need to understand the various pressures that reading communities are under to bully the text into saying things it doesn’t really want to say.

The inescapable polarity of text and reader or between text and reading community has a bearing on the question of where authority in interpretation is perceived to lie. Traditionally the assumption has been that the author and the author’s context determine the meaning of the text. Beginning with Friedrich Schleiermacher (1768–1834), however, biblical hermeneutics has increasingly had to take account of the argument that it is the reader who determines the meaning of the text. Hermeneutics has to work out how to balance these competing claims to authority.

Finally, hermeneutics may be interested in how reading communities such as churches, home groups, mission organizations, and even academic fellowships respond to the interpretation of the text, if they do so at all. Action is itself a form of interpretation.

• 1. A.C. Thiselton, Hermeneutics: An Introduction (Eerdmans, 2009), 1.

See also:

Ancient text and modern reader: a simple hermeneutical model

 

Was the gospel told first to the serpent?

http://www.postost.net/2011/06/was-gospel-told-first-serpent

Andrew Perrimen

Thursday 02 June 2011

I was listening to a talk the other night by someone from church arguing for a literal six days creation. I think I heard somewhere in the course of his defence of the literal truthfulness of Genesis 1-11 a statement to the effect that we have a prophecy about the future salvation of humanity and defeat of satan through Jesus in Genesis 3:15.

I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.

Whether I heard it or not, it’s a familiar enough “evangelical” argument (see, for example, John Piper’s sermon on “The Fall of Satan and the Victory of Christ”), and it provides an opportunity to consider the widely held view that God puts meanings in texts for us to find that weren’t originally there—or at least weren’t apparent to the original readers of the text. This is one of the nine theses of “The Scripture Project” listed by Ellen Davis and Richard Hays in their book The Art of Reading Scripture:

4. Texts of Scripture do not have a single meaning limited to the intent of the original author. In accord with Jewish and Christian traditions, we affirm that Scripture has multiple complex senses given by God, the author of the whole drama. (2)

The argument that Genesis 3:15 speaks in any sense of a future victory of Israel’s messiah over satan is simply untenable. The verse describes a continuing, iterated conflict between the descendants of the woman and the descendants of the serpent. Given the role that the serpent played in the garden, it seems reasonable to conclude that this cursing of the relationship between humanity and serpents has in view not merely the dangers of walking in the fields barefoot but the persistent, destructive human aspiration to attain a godlike status. That appears to be roughly the scope of the original meaning. It does not really sound like good news.

There is apparently some extra-biblical evidence that Jews in the third century BC were expecting a victory of the messiah over the serpent satan. But there is no reinterpretation of this verse in the New Testament itself. The nearest we have is a doubtful allusion in Romans 16:20, but the language is quite different and it is God, not any “man”, who will crush (syntripsei) satan. Arguably, a text such as Deuteronomy 28:7 LXX provides the more appropriate background: “May the Lord your God hand over your enemies who have risen against you, when they have been crushed (syntetrimmenous) before you…”. Piper claims that Hebrews 2:14 also alludes to Genesis 3:15, but how he arrived at that conclusion is beyond me. In fact, we have to wait until Justin and Irenaeus in the second century AD before we find the thought that Genesis 3:15 constitutes a protoevangelium. As Gordon Wenham comments:

While a messianic interpretation may be justified in the light of subsequent revelation, a sensus plenior, it would perhaps be wrong to suggest that this was the narrator’s own understanding. Probably he just looked for mankind eventually to defeat the serpent’s seed, the powers of evil.1

But then the question has to be asked: Is the messianic interpretation justified by later revelation? Do we have good grounds not simply for finding a sensus plenior—an extra level of meaning—in the Genesis text but for distorting or disregarding what is actually said? If Jesus or some New Testament writer had unequivocally attributed messianic significance to this verse, it would be different matter. Otherwise, what reason do we have for supposing that God, as “author of the whole drama”, meant the statement to be understood, in the light of subsequent developments, as a reference to humanity’s future redemption?

Christianity Today - The Search For the Historical Adam

Christianity Today and BioLogos are coming out this month with findings based upon current human genome studies (popularized by National Geographic in 2008 - see below for more links). CT has given its June 2011 article a video preview (shown below). Please follow along with future links on this site to RJS's Search for the Historical Adam as he reviews a Christian perspective all these newest theories and suppositions: http://relevancy22.blogspot.com/2011/06/search-for-historical-adam.html.

skinhead
June 3, 2011

* * * * * * * * * *

BioLogos and the June 2011 “Christianity Today” Cover Story

http://www.biologos.org/blog/biologos-and-the-june-2011-christianity-today-cover-story/

by Darrel Falk
May 31, 2011

"Science and the Sacred" frequently features essays from The BioLogos Foundation's leaders and Senior Fellows. Today's entry was written by Darrel Falk. Darrel Falk serves as president of The BioLogos Foundation. He transitioned into Christian higher education 25 years ago and has given numerous talks about the relationship between science and faith at many universities and seminaries. He is the author of Coming to Peace with Science.

The cover story of the June issue of Christianity Today, entitled "The Search for the Historical Adam" (the full article can be viewed here), notes that our website The BioLogos Forum has played a prominent role in moving the discussion surrounding the historical Adam forward and cites various blogs and articles that appear on these pages. We are pleased that a matter deemed so important by us is beginning to play a prominent role in the discussion for the Church as a whole.

As detailed extensively on these pages over the past two years, there is now little doubt that God has created all life forms, including human beings, through an evolutionary process. God could have created in an instant. After all, in the supreme divine act of all time Jesus was raised from the dead—in an instant. However, it now seems certain that this is not the way He chose to create the human body. God’s process was gradual, not instantaneous.

We are fully aware that interpretation of scientific data changes and this fact causes some to be skeptical about the scientific consensus regarding human creation. True, scientific revolutions do occur. However, the data with regard to human creation has been accumulating for 150 years, and the conclusions have been substantiated through a wide variety of scientific disciplines. Astronomy shows that the universe is billions of years old. Geology independently shows that the earth, though a little younger, is also billions of years old. Paleontology poignantly lays out the parade of created life forms and graphically documents the species-changes over hundreds of millions of years. Comparative anatomy and developmental biology show feature after feature in living bodies, each with its distinctive trademark pointing to gradual alteration from that which came before. And, with the sequencing of the human genome, genetics provides the final confirmatory lynch pin. Creation through a gradual process is not a hypothesis that emerges from a peripheral scientific sub-discipline. To show it wrong would involve overturning principles that independently lie at the very core of the findings of most of the natural science disciplines. True, they all together cry out in unison with a loud voice—“Created!” However, they also, in a subtle, but persuasive whisper, add the all-important qualifying phrase—“…slowly and not in an instant!”

The Christianity Today cover story is important because it engages the Church in one of the most important questions of all: was there a historical Adam and Eve? There has been much discussion of this point on these pages and although we strongly encourage ongoing discussion, BioLogos does not take a position on the issue. Denis Alexander, Director of the Faraday Institute and a frequent contributor to the BioLogos conversation says ‘yes’ in this BioLogos article, and Tim Keller, pastor of Redeemer Presbyterian Church in New York City affirms it in this one. Denis Lamoureux and Peter Enns believe otherwise and have expressed their views here and here, for example. The scientific data are silent on the possibility of a federal headship—two unique individuals singled out by God from all others to enter into relationship with him and to bear his image. Similarly, science is silent on the veracity of the alternative possibility— that the story of Adam and Eve is not a story of two unique individuals. According to this latter view, the story of Adam and Eve is in a very real sense the story of all humankind—we have all sinned and we are all in need of redemption. [(this is also the position of this website here, Relevancy22, given the burden of proof from human genomic studies (several of those articles can be found on this site's sidebars) - sh)]

These are theological questions, not scientific ones. Science makes it abundantly clear, we believe, that God has created through an evolutionary process and that there was never a time when there were just two individuals on earth. It goes no further though. Beyond that, we are in a different realm, one deeply steeped in the traditions and creeds of the church, and in theology, biblical scholarship, and philosophy.

Although The BioLogos Forum has raised the issue and encouraged discussion, we also urge caution. The “Federal Headship” model that accepts the scientific findings while at the same time holding to the historicity of a real first couple has not yet been carefully worked out by theologians. The reason that we haven’t had many articles of that sort is because we haven’t been able to identify theologians who are looking at the question from that perspective. In general, our experience has been that theologians are in one of two camps. Either they work within the framework of a non-historical Adam and Eve or they believe the scientific conclusions will eventually prove to be deeply flawed and humans were not created through an evolutionary process after all.

The purpose of BioLogos is to show that there can be harmony between mainstream science and evangelical Christianity. We are in complete agreement with Richard Ostling (the author of the aforementioned article) and the Editors of Christianity Today that working through the historicity question is of the utmost importance to the Evangelical Church. Within the framework outlined above, it boils down to theology not science, and we urge the Church to reserve judgment for a while. Let’s keep both possibilities before us. Here’s hoping that (1) some of our greatest theological minds will work on the question of what a model based on “Federal Headship” would look like. Here’s also hoping that (2) some of our finest theologians will continue to work on how the view of a non-historical Adam would address some of the issues that puzzle and concern most evangelicals. Communication is key. This must move beyond theologians speaking to each other in language that is not readily accessible to the rest of us. Let’s figure out pastorally-responsible ways of putting the issues before the Church in a manner which is respectful of all views, while not shying away from the challenges that lay before us.

This is an exciting time for the Church because there is much interesting work to be done. Personally, I reserve judgment and I urge that all of us proceed with caution. Let’s see what emerges. Let’s see what our theologians and philosophers come up with, especially those who hold to a historical Adam and Eve. The Church is 2,000 years old. It has been guided by some of the sharpest minds that have ever lived and it has done so under the guiding wisdom of Emmanuel—God with us. This is God’s Church and we must proceed prayerfully, lovingly, and solemnly. We must listen intently to the wise voices of our deep past while following the Spirit’s guidance into a future where we have not yet been. We are not alone though. We are surrounded by a great cloud of witnesses whose lives and work remind us of the faithfulness of God through the millennia. This is still God’s Church and we are still God’s people. We are not alone. Emmanuel—God is with us!

More Pieces on the Historical Adam from BioLogos

• The joint statement from our second "Theology of Celebration Workshop"
• Evolution and the Fall
• Daniel Harrell: A Pastor Deals with Adam and Eve (Video)
• Denis Alexander on Understanding Genesis and the Fall (Video)
• N.T. Wright on Adam and Eve (Video)

NatGeo - The Human Genome Project after 10 Years

Christianity Today and BioLogos are coming out this month with findings based upon current human genome studies (popularized by National Geographic in 2008 - see below for more links). CT has given its June 2011 article a video preview (shown below). Please follow along with future links on this site to RJS's Search for the Historical Adam as he reviews a Christian perspective all these newest theories and suppositions: http://relevancy22.blogspot.com/2011/06/search-for-historical-adam.html.

skinhead

**********

Five Break Throughs & Five Predictions

Ten years after the Human Genome Project's grand achievement, experts hail the advances and share hopes for the next decade.

http://news.nationalgeographic.com/news/human-genome-project-tenth-anniversary/

A museum visitor views a digital representation of the human genome in New York City in 2001.

Photograph by Mario Tama, Getty Images

Ker Than

for National Geographic News

Published March 31, 2010

In June 2000 scientists joined U.S. President Bill Clinton at the White House to unveil the Human Genome Project's "working draft" of the human genome—the full set of DNA that makes us human (quick human genetics overview).

As the tenth anniversary of that achievement approaches, scientists weigh in on the scientific discoveries the Human Genome Project enabled, as well as some hopes and predictions for future advances that could be made using the project's data.

BREAKTHROUGHS POWERED BY THE HUMAN GENOME PROJECT

1. Democratized Data

Coordinated by the U.S. Department of Energy and the National Institutes of Health (NIH), the Human Genome Project formally lasted from 1990 to 2003. The project helped pioneer the now common practice of making scientific data freely available online.

(Related: "'Eco Hubble' to Bring Nature Data to the Public.")

This open model of research has enabled researchers to make discoveries much more quickly than in the past, said Francis Collins, NIH director and former leader of the U.S.-government effort to sequence the human genome.

"For example, the search for the cystic fibrosis gene finally succeeded in 1989 after years of effort by my lab and several others, at an estimated cost of U.S. $50 million," Collins writes in an opinion piece published in this week's issue of the journal Nature.

"Such a project could now be accomplished in a few days by a good graduate student. ... ," he writes. All the budding geneticist needs, Collins says, is the Internet, some inexpensive chemicals, a thermal cycling machine to amplify specific DNA segments, and access to a DNA sequencer, which "reads" DNA via light signals.

2. Added DNA to Human-Origins Tool Kit

The Human Genome Project has proven to be a valuable new tool for studying human origins and the history of our species' migrations, said Mark McCarthy of the University of Oxford in the U.K., who studies the genetic causes of diabetes and obesity.

"We've learned how young a species we are and how similar so many of us are, particularly those populations that came out of Africa 70,000 years ago"—such as the ancestors of modern Europeans or East Asians or South Asians—McCarthy said.

The genetic data largely back up theories derived from archeological and linguistic studies, such as the idea that ancestors of many modern human populations originated in Africa, he added. (See "Massive Genetic Study Supports 'Out of Africa' Theory.")

Furthermore—by working under the assumption that the more closely related different human populations are to one another, the more similar their genomes will be—scientists have been able to roughly chart out the path that humanity took as it spread around the world.

(Explore an interactive atlas of the human journey based on genetics.)

3. Snipped Away at Diseases' Prehistoric Origins

The Human Genome Project set a foundation for later efforts such as the International HapMap Project, which aims to uncover single nucleotide polymorphisms, or SNPs ("snips").

SNPs are differences in the lettering of genes among members of the same species. The written language of DNA uses four "letters," or nucleotides: A, T, C, and G.

HapMap is a catalog of common SNPs that occur in human beings. SNPs that lie next to each other on a chromosome and are inherited together are called haplotypes; clusters of related haplotypes are called haplogroups.

SNPs can greatly influence our susceptibility to certain diseases, such as cancer, heart disease, and diabetes, scientists say. (Find out how an SNP-laden hairball helped reveal the face of a 4,000-year-old human.)

Geneticist Spencer Wells, who leads the National Geographic Society's Genographic Project, called HapMap "the biggest payoff of the Human Genome Project so far." (The National Geographic Society owns National Geographic News.)

HapMap "revealed the relatively high frequency of genetic diversity that exists across the entire genome. Using that data, scientists were able to start looking at disease associations at a genome-wide level," said Wells, who is also a National Geographic explorer-in-residence.

This is important because scientists are finding that many diseases have multiple gene influences.

"For the really interesting diseases, you've got a lot of genes that have relatively low effect" by themselves, Wells said.

(More on HapMap: "New DNA Mapping to Trace Genetic Ills.")

4. Found Lack of Junk in Our Genetic Trunk

Before the Human Genome Project, some scientists had estimated the known three billion or so DNA letters combined to form a hundred thousand or more genes.

"That seemed sensible, because we're such big, complicated organisms," said Christopher Wills, a biologist at the University of California, San Diego.

"But the amazing thing is that there are much fewer genes in the human genome than expected"—only about 20,000 to 25,000—"which means that each gene has to be very sophisticated in what it does," Wills said.

Because the number of DNA letters per gene is limited, the new, lower gene count made clear that about 98.5 percent of our DNA has nothing to do with genes—junk DNA, some called it.

(See "First Decoded Marsupial Genome Reveals 'Junk DNA' Surprise.")

But even junk DNA strands—long seen as useless or as relics of vestigial genes—are proving they hold a few gems.

"The part of [DNA] that doesn't code for proteins, which is about 98.5 percent of it, turns out to be much more rich in functional characteristics than I think a lot of people had imagined," NIH's Collins told National Geographic News.

"There doesn't seem to be much reason to use the word 'junk DNA' anymore," Collins added.

5. Supercharged Genetic Research

The Human Genome Project has helped foster the creation of newer, faster, and cheaper methods of gene sequencing, said George Church, who heads the Personal Genome Project at Harvard University.

That's because the rough draft of the human genome that resulted from the Human Genome Project serves as a reference against which the data from new sequencing methods can be compared.

"It's like doing a jigsaw puzzle," Church explained. "If you've got the final picture on the cover of the box, ... you can say, This little piece goes here."

PREDICTIONS FOR THE NEXT TEN YERS

1. Science Will Pinpoint What Makes Us Homo Sapiens

In the near future, scientists will be able to compare our genome against those of our evolutionary cousins, such as chimpanzees and Neanderthals, to get a clearer sense of which genes are involved in making us Homo sapiens, the University of California's Wills said.

"The thing I'm really looking forward to is finding out how we differ from our close relatives, what has driven us toward becoming human beings, and in particular, which genes are responsible for our astonishing talents," Wills said.

NIH's Collins called the recent success at partially sequencing Neanderthal DNA "fascinating."

"I think most people ten years ago would not think it would be possible to reconstruct an accurate rendition of a sequence of Neanderthals," Collins added, "and yet we're pretty close to that."

2. Gene Therapy Will Cure Diseases

Gene therapy—curing ailments by replacing faulty copies of genes with normal ones—will finally become a reality, likely within the next decade, the University of California's Wills said.

(Related: "Color-blindness Cured by Gene Injection in Monkeys.")

"The big problem has been, How do you get the genes to the cell?" he said.

Scientists have been using viruses to "infect" animals' DNA with new genes, Wills noted, "and that's dangerous.

"But I think a breakthrough is going to be happening fairly soon. When it does, it's going to be very exciting."

(Also see: "How 'Gene Doping' Could Create Enhanced Olympians.")

3. The Very Meaning of "Gene" Will Change

The traditional definition says a gene is a region of DNA that encodes for a protein.

But in recent years, scientists have discovered stretches of so-called junk DNA that don't make proteins but are nonetheless important.

For example, some regions of DNA appear to hold instructions for producing a DNA-like, but non-proteinaceous, molecule type called double-stranded RNA.

"These double-stranded RNAs"—part of the body's RNA interface or RNAi—"turn out to be very strong regulators of the way that genes function," Wills said. (Find out why the discovery of RNAi led to a Nobel Prize.)

Some double-stranded RNA, for example, can "silence" genes by preventing their protein products from being produced. They do this by binding to and blocking a messenger molecule in the protein-creation pathway, called messenger RNA.

Wills estimates that if bits of double-stranded RNA were counted as genes, they would double the estimated number of genes in the human genome.

"As far as I'm concerned, I'm happy to call them genes without worrying about semantics," he said.

NIH's Collins agreed. "I think we're at a bit of a semantic difficulty here, in terms of deciding what to consider a gene," he said. "Genes are units of inheritance that need not be thought of in such simplistic ways anymore."

4. Personal Genomes Will Spawn Made-to-Measure Drugs

Thanks to improving technology, within the next five years a person should be able to have his or her entire genome sequenced for about a thousand U.S. dollars, many experts say.

Soon after, that figure could drop as low as a hundred dollars, the Genographic Project's Wells said. "I could imagine a time, ten years from now, where it could get down that cheap."

(See "Coming Soon: Your Personal DNA Map?")

NIH's Collins said the pace of technological innovation has been dizzying to watch.

"I thought we would get to this point, but I didn't think we would get here so quickly," he said.

The cost of sequencing a human genome "has come down by a factor of more than 10,000. That means DNA sequencing is moving forward more quickly than that classical example of exponential growth, which is Moore's law from computers." Moore's law speculates that the processing power of computer chips doubles every two years.

Collins envisions a day soon when everyone's genome will be sequenced and included as a routine part of their medical records.

By "knowing what you're at risk for and individualizing your preventative medicine plan," doctors will be better able to treat their patients, Collins said.

The era of personal genomes will also be a boon to pharmacogenomics, the science of tailoring drugs to an individual's genetic makeup.

5. Personality Will Move From Art to Science

As scientists learn to better understand the information contained in our genomes, they will get better at predicting how genes influence the development of physical and mental traits and even behaviors.

In the distant future it may be possible to look at the genome of a human—or a close human relative—and roughly deduce not only what she looked like, but, for example, how she acted.

"Will we ever be able to do it with complete confidence? I suspect not, and I rather hope not," the University of Oxford's McCarthy said.

"But I do suspect that by the time we've finished this journey that we've started on ... we'll be able to do better than we're doing at the moment."

The Search for the Historical Adam 2

Christianity Today and BioLogos are coming out this month with findings based upon current human genome studies (popularized by National Geographic in 2008 - see below for more links). CT has given its June 2011 article a video preview (shown below). Please follow along with future links on this site to RJS's Search for the Historical Adam as he reviews a Christian perspective all these newest theories nd suppositions - http://relevancy22.blogspot.com/2011/06/search-for-historical-adam.html.

skinhead

June 3, 2012

The Search for the Historical Adam 2

http://musingsonscience.wordpress.com/2011/06/07/the-search-for-the-historical-adam-2/#more-657

by rjs5

posted June 7, 2011

The June 2011 cover story in Christianity Today, The Search for the Historical Adam, is a summary of the state of the discussion about the understanding of Adam and Eve in our church. The subtitle lays it out – “Some scholars believe genome science casts doubt on the existence of the first man and woman. Others say the integrity of the faith requires it.” This is a topic we’ve discussed a great deal on this blog, and a topic that will continue to come up for the foreseeable future. It will not be resolved in short order. In fact, the significance of the question requires that we revisit it from a number of angles, posing questions and considering the ramifications of the answers.

In addition to the cover story itself, Christianity Today has also posted an introductory piece by Ted Olson, Adam, Where Are You? and an editorial outlining the stance of Christianity Today on these issues: No Adam, No Eve, No Gospel. In his introduction Ted Olson calls for a difficult grace filled family meeting.

Few debates in our world have been as impassioned and emotional as those over creation. But now we’re not just talking about dating rocks and interpreting fossils. We’re talking about family. Nor is the discussion between those who think the Bible’s account of creation, fall, and redemption is important and those who find it irrelevant. This is a family meeting. (p. 9)

This is an important point – this is a family discussion. Quite frankly non-Christians, those not committed to the gospel, don’t care. There is a bemused incredulity that we waste any intellectual effort on the discussion. A corollary here is also important – this is not a quest for external credibility or the approval of secular colleagues. It is an attempt within the family to reconcile what we know from scripture with what we know from science.

What do you think? What motivates this discussion?

Do you think it is important?

The cover story in Christianity Today does a fairly good job of giving a balanced picture of the current state of the debate. There are scientific, biblical, and theological questions to be considered.

The scientific data cannot be brushed under the rug and ignored. I continue the discussion here because I am convinced that the scientific evidence for an old earth, evolution, and common descent is so strong that Christians must adjust – this is a reprise of Copernicus and Galileo.... Some questions raised by proponents of Intelligent Design remain open, questions regarding the sufficiency of natural mechanism alone in bringing about the current state of life. But these open questions do not challenge the observation of an old earth, evolution, and common descent. New earth creationism is increasingly harder to justify and defend. The theological and scientific questions raised by keeping to a theory of young earth creationism has become overwhelming. While one can take a position of mature creation on the strength of the testimony of scripture, this leaves us with a illusion of evolution, including death and decay, preceding the Fall. Many find that this leaves us with an image of God as intentionally deceptive in creation. I don’t expect everyone (or anyone) to simply take my word for it on the evidence. Thus some of my posts here have dealt specifically with the evidence and the nature of the scientific debate. This will continue.

The biblical questions are more significant than the scientific questions. How do we understand scripture as the inspired Word of God? How are we to read Genesis? What is the form and intent of the text? It is more than merely plausible to suggest that Genesis 1-3 is not a prose recitation of history. The word plays and names, the form and structure, the story elements and the imagery, the presence of different variations on the story, make it clear that the form and intent transcends a mere recitation of fact. John Walton has put forth a proposal for the first chapter of Genesis in The Lost World of Genesis One, but does not delve into the harder questions raised by Genesis 2-3 and the story of Adam and Eve. There are many questions regarding the nature of scripture that remain to be wrestled with.

The most significant questions, however, are the theological questions. This is where the Christianity Today editorial comes into the picture.

Christians have already drawn the line: there must be an original pair of humans endowed with souls—that is, the spiritual capacity to relate to God in the special way Genesis describes. (p. 61)

At stake, it is suggested, is (1) the entire story of what is wrong with the world. This “hinges on the disobedient exercise of the will by the first humans. The problem with the human race is not its dearth of insight but its misshapen will.” and (2) The entire story of salvation, which hinges on the obedience of Christ undoing the disobedience of Adam.

The editorial allows for the possibility that Adam and Eve could be leaders of an original population, rather than the unique biological progenitors of the entire human race. The importance of community in Ancient Near East thought and life and a corporate understanding of the nature of humanity provides an important perspective on the interpretation of the text. They point to the recent book by C. John Collins, Did Adam and Eve Really Exist?: Who They Were and Why You Should Care, as providing a possible approach. We began this book last week and will continue to work through his argument. Joel B. Green’s book Body, Soul, and Human Life: The Nature of Humanity in the Bible also delves into some relevant issues, including the nature of sin and the corporate view of humanity in scripture.

I am not convinced, though, that the editors at Christianity Today have accurately defined the stakes in the discussion. In particular it seems to me that the description of the gospel as problem (Adam’s sin) and solution (Christ’s life, death, and resurrection) is not a sufficiently complete understanding of the story we have in Scripture. I don’t think the incarnation is a response to a problem, rather it is a part of the plan of God from the very beginning. Whether we have Adam, Eve, a garden and an apple, or some other history represented by this story, rebellion and redemption was, for some reason known to God, part of the plan. Christ was present from the beginning and in Him we live and move and have our being.

Do you think that the editors of CT have accurately described the stakes in this discussion?

Does the entire story of salvation hinge on the disobedience of Adam? If so how?

The editorial ends in the same place that Ted Olson’s introduction started – with a plea for a grace-filled family discussion.

At this juncture, we counsel patience. We don’t need another fundamentalist reaction against science. We need instead a positive interdisciplinary engagement that recognizes the good will of all involved and that creative thinking takes time. In the long run, it may be the humility of our scholars as much as their technical expertise that will bring us to deeper knowledge of the truth. (p. 61)

This is my prayer. May this discussion be characterized by the humility of our scholars, by their technical expertise and their willingness to listen to each other, to understand, and to wrestle with the hard questions. Only in this fashion will we move forward in Christian response and unity.

David Opderbeck has also posted some reflections on the CT editorial on his blog Through a Glass Darkly. As always, his thoughts are well worth consideration.

Darrel Falk at BioLogos has also commented on the editorial: BioLogos and the June 2011 “Christianity Today” Editorial. This is an excellent piece.

If you wish to contact me directly you may do so at rjs4mail[at]att.net

If you have comments please visit The Search for the Historical Adam 2 at Jesus Creed

The Search for the Historical Adam 1

The Search for the Historical Adam 1

https://musingsonscience.wordpress.com/2011/06/02/the-search-for-the-historical-adam/

by RJS

June 2, 2011

The June 2011 cover story in Christianity Today is a summary of the state of the discussion about the understanding of Adam and Eve in our church. The subtitle lays it out – “Some scholars believe genome science casts doubt on the existence of the first man and woman. Others say the integrity of the faith requires it.” This is a topic we’ve discussed a great deal on this blog, and a topic that will continue to come up for the foreseeable future. It will not be resolved in short order. In fact, the significance of the question requires that we revisit it from a number of angles, posing questions and considering the ramifications of the answers. Darrel Falk has posted some comments on this issue of Christianity Today and the question of Adam and Eve on the BioLogos blog - BioLogos and the June 2011 “Christianity Today” Cover Story. I don’t have this issue in hand, and the cover article is not yet available on line. When it is available I will comment on it directly and pose some questions.

In a timely fashion, though, I received from the publisher (through Scot) a book by C. John Collins, Did Adam and Eve Really Exist?: Who They Were and Why You Should Care. This book expands on the discussion in his article in the ASA Journal Perspectives on Science and Christian Faith (v. 62 no. 3 2010) (I posted on it here). Dr. Collins’s goal in writing his book is stated in the introduction (p. 13)

My goal in this study is to show why I believe we should retain a version of the traditional view, in spite of any pressures to abandon it. I intend to argue that the traditional position on Adam and Eve, or some variation of it, does the best job of accounting not only for the Biblical materials but also for our everyday experience as human beings – an experience that includes sin as something that must be forgiven (by God and our fellow human beings) and that must be struggled against as defiling and disrupting a good human life.

He is not, he notes a little later, trying to provide the right answers. Rather his goal is to help Christians think through the issues critically and carefully. While he is critical of some positions held by Francis Collins as described in his book The Language of God and by many of those who are affiliated with BioLogos (and no doubt would be critical of some of my positions) he is not criticizing the BioLogos perspective or evolutionary creation in itself. It will be interesting to engage with Dr. C. John (Jack) Collins, working through his book and considering the arguments and reasons. His approach provides a useful entry into some of the key issues and ideas.

One of the first questions Dr. Collins raises in the introduction to his book is that of authorial intent in scripture and most importantly in Genesis 1-3. In the rest of this post I would like to explore this topic a bit.

Does authorial intent determine how we should read the accounts of Gen 1-3?

Does it matter if the author thought these accounts were historically true? If so why?

For some people establishing that the inspired Biblical authors thought that an idea was true, a historical statement was true is enough to establish its veracity. If the author of Genesis 2-3 thought that Adam and Eve were created exactly as described this is enough to establish it as a fact essential for the Christian faith. Dr. Collins places a high value on both authorial intent and the nature of Biblical authority, but finds the situation a bit more complicated than often thought and does not structure his argument on this approach to the text.

Dr. Collins suggests that there are at least four possible ways to look at authorial intent in Genesis 2-3 (p. 16).

1. The author intended to relay straight history, with a minimum of figurative language.
2. The author was talking about what he thought were actual events, using rhetorical and literary techniques to shape the reader’s attitudes toward those events.
3. The author intended to recount an imaginary history, using recognizable literary conventions to convey “timeless truths” about God and man.
4. The author told a story without even caring whether the events were real or imagined; his main goal was to convey various theological and moral truths.

The view argued by Dr. Collins is option 2. There is figurative language in the telling of the story of Adam and Eve, the story uses devices and techniques common to the literature of the day. But the authorial intent was to describe historical events. The use of rhetorical and literary technique is as appropriate to the inspired biblical text as it is to any kind literature. There is no need for wooden literalism. Here he quotes CS Lewis (Mere Christianity, Book 3, CH. 10): “People who take the symbols literally might as well think that when Christ told us to be like doves, He meant we were to lay eggs.”

It is not true though that if the text uses symbolic language it is merely symbolic. Symbolic language can be used to convey historical reality. Now we have to have a method for making a judgment about the nature of the elements of the story. Dr. Collins uses the following three criteria for this study (p. 19):

1. How does the person or event impact the basic story line? My study of the Bible has convinced me that the authors were self-consciously interpreting their world in terms of an overarching worldview story. Does making the persons or events “merely symbolic” distort the shape of the story?
2. How have other writers, especially Biblical ones, taken this person or event? Any notion of Biblical authority requires me to respect what Biblical writers see; common sense requires me to check what I see against what others see, especially those who are closer to the original time and culture than I am. This is one reason I will not confine my conversation partners to people who already agree with me.
3. How does this person or event relate to ordinary human experience?

This is an intriguing set of criteria. As we consider the arguments in Dr. Collins book it will be interesting to apply them and to explore where they may help to determine the truth and where they may lead us astray. One place where I think that Dr. Collins and I may disagree is in the significance of authorial intent in the context of an overarching ancient near east worldview. The author intended to convey an ancient near east cosmology, with a world on pillars, the vault of the sky holding back the waters. This was an integral part of the worldview or author and original audience. There is no reason for us to assume that this cosmology was inspired by God and therefore correct. Perhaps Adam and Eve are not “merely symbolic” but part of an assumed worldview, not corrected by God, and used to convey his theological message in the same way that ancient cosmology is used rather than corrected. I am not giving this as the answer, but putting the idea up for consideration.

What do you think?

Is authorial intent significant? If so how and when?

What criteria would you use to evaluate the text?

If you wish to contact me directly you may do so at rjs4mail[at]att.net

You can subscribe to a full text feed of my posts at Musings on Science and Theology.