Customer Reviews

Coming to Grips with Genesis: Biblical Authority and the Age of the Earth

5 star:		(9)
4 star:		(3)
3 star:		(1)
2 star:		(1)
1 star:		(1)

 

 

The following review is by Michael J. Vlach, Assistant Professor of Theology, The Master's Seminary Journal, pp. 114-116, Volume 20, Number 1, Spring 2009.

Vlach writes: "The early chapters of Genesis continue to be a battleground in the debate over the age of the earth. The case for six-day creation, a global flood, and a young earth finds a great ally with Coming to Grips with Genesis: Biblical Authority and the Age of the Earth. The editors, Terry Mortensen and Thane H. Ury, have assembled fourteen formidable theological scholars to defend a young-earth view and critique contemporary old-earth interpretations of the book of Genesis.

"This defense of a literal view of Genesis 1-11, which is also a tribute to the life and ministry of early earth advocate, John C. Whitcomb, is not intended to be a scientific presentation for a young earth. Instead, this book admittedly complements young earth science books by focusing on a correct exegetical and theological understanding of Genesis. As such, it is intended to be a stand-alone text for seminary and Bible college professors and students, pastors, missionaries, and all interested in what the Bible really says about creation.

"Readers should appreciate the two forewords. The first is by Henry M. Morris, who penned his words shortly before his death. This reviewer is glad that Dr. Morris was able to see the fruit of this outstanding book before he left this earth to enter the presence of His Lord. Both editors acknowledge the great influence of both Morris and Whitcomb on their views of Genesis. The second review is by John MacArthur, who also heartily commends this book.

"Coming to Grips with Genesis consists of fourteen chapters followed by two appendices. The first appendix, by Paul J. Scharf, is a biographical tribute to John C. Whitcomb. In regard to the chapters, James R. Mook addresses what the early church fathers really believed about the six days of creation. In separate sections, Trevor C. Craigen and Terry Mortensen tackle the topic of deep time in Genesis. Richard L. Mayhue addresses why nature should not be considered the 67th book of the Bible. William D. Barrick discusses the geological implications of Noah's flood. Travis R. Freeman examines the issue of genealogical gaps in Genesis 5 and 11. Ron Minton shows the reader what the apostolic witness states regarding creation and the flood. David W. Hall, Todd S. Beall, Steven W. Boyd, Robert V. McCabe, James Stambaugh, and Thane H. Ury also offer helpful chapters on various exegetical, theological, and historical matters related to Genesis 1-11.

"The message of the fourteen chapters is clear - Genesis and the rest of Scripture teaches a sudden, six-day creation of this earth, which is only thousands, not millions, of years old. This position was the view of the apostolic witness and the church for nearly 1,800 years. The church today, to its peril, has largely rejected the teaching of the Bible on creationism, caving in to Enlightenment thinking and dubious science. The solution is to go back to what Genesis actually teaches, with a boldness resting on the assurance that God's Word is true.

"In addition to the excellent chapters, one of the most interesting sections of the book is the Epilogue. Here the editors express their appreciation for and concerns with the Intelligent Design Movement. For those who appreciate the IDM and movies like Expelled, but still find something missing, this section is helpful and, in this reviewer's opinion, quite balanced.

"The reader should also appreciate that Coming to Grips with Genesis also offers a Recommended Resources section that lists books, Web articles, DVDs, and periodicals that will allow further study of issues related to creation and the flood. Also, the work has an "Affirmations and Denials" document in the appendix. The reader may want to note that this document is also on-line with instructions at the end explaining how other theologically trained people around the world can "sign" the document as a testimony to the church and a call for the church to have a truly biblical worldview in this evolutionized world. The URL for that document is AnswersinGenesis.org/go/Affirmations.

"This book is unparalleled in offering a compelling, scholarly, and recent defense of young-earth creationism from a biblical perspective. The greatest strength of the book is its unapologetic commitment to what Genesis actually teaches about origins. As the editors declare, "The authors of this book are convinced that no properly interpreted scientific facts will ultimately contradict a straightforward reading of Genesis." (427).

"For those interested in issues related to creation and Genesis 1-11, Coming to Grips with Genesis is a must have. Seminaries and Bible colleges would do well to get this book into the hands of their students quickly."

I agree with the opening words of Henry Morris in his foreword to this work, "A volume such as this is long overdue," because this is the only volume of its nature (attempting to argue extensively on an academic theological level) of which I am aware in favor of a Young Earth Creationist (YEC) position. The 13 contributors (of main chapters) produced a total of 14 chapters addressing different issues surrounding the debate regarding the interpretation of Genesis 1-11 and the age of the Earth. The contributors attempt to approach the debate in a much more informed and scholarly manner (dealing with core scriptural, philosophical, and historical issues) than is often present in many of the popular YEC writings. The editors' overarching goal is to defend against what they see as "the undermining of biblical authority and renuancing of God's goodness" by a growing majority of evangelical theologians who hold to various Old Earth (OE) positions. (p. 20) I applaud Mortenson and Ury's efforts because of their desire to defend the doctrine of biblical inerrancy and the goodness of God. I am thankful that they have sought to enter into discussion with OE theologians by pulling together a team of scholars, pastors, leaders, and theologians to put forth a substantive volume dealing with exegetical and philosophical issues that run deeper than the typical level of discussion by lay people.

As is always true in a book with multiple contributors, each contributed chapter had differing levels of value and strength in the presentation of the positions being argued and issues being addressed. I will give a brief assessment of a few of the chapters in an attempt to provide a base from which I can make some overarching evaluations of the work as a whole.

By far, Robert V. McCabe provides the strongest contribution in the entire volume with "A Critique of the Framework Interpretation of the Creation Week." He provides a fair, nuanced, and discriminating presentation of the framework interpretation put forward primarily by Meredith Kline. He is careful to note that there are variations of the framework view that disagree with aspects of Kline's position, but because Kline is the most well-known framework proponent his particular interpretation is evaluated. McCabe systematically responds to the main points of Kline's presentation of the framework view, effectively responding with sound exegesis and logical argumentation to overthrow Kline's propositions. McCabe is also focused in the logical conclusions he draws at the end of his chapter. He avoids making the same grandiose, sweeping, yet completely unsupported proclamations with which some of the chapters end. Rather he ends with humble integrity, stating "Therefore, I conclude that the framework view poses more exegetical and theological difficulties than it solves and that the traditional, literal reading provides the most consistent interpretation of the exegetical details associated with the context of the early chapters of Genesis and the overall theological message of Scripture that has a bearing on Genesis 1-2." Academically speaking, McCabe has provided, in this single contribution, a profound argument Kline must answer if his position is to be held with continued integrity. Sadly, this same level of Christian humility and academic, intellectual integrity is not displayed by the other contributors.

Other good chapters in the book include Richard L. Mayhue's "Is Nature the 67th Book of the Bible?" and James R. Mook's "The Church Fathers on Genesis, the Flood, and the Age of the Earth". However, these two chapters, though they are among the best in this volume, fall short in areas where McCabe succeeded.

Mayhue has a solid chapter, effectively interacting with Hugh Ross' claim that nature is like the 67th book of the Bible. He solidly counters the claim and actually builds a strong case against it. However, he ends his chapter by coming to a conclusion that is a logical non-sequitor. Rather than simply concluding that nature is not the "67th book of the Bible" as Ross implies (the logical conclusion Mayhue has been building towards), Mayhue goes far beyond what he has actually demonstrated and instead concludes, "Christian scholars, leaders, laypeople, and students who have accepted Dr. Ross' progressive creationist views should also abandon this position as unbiblical, and instead believe Genesis." (p. 129) The problem with this conclusion is that the idea of "nature as the 67th book of the Bible" is not even an implied requirement of holding a progressive creationist position. Nor does proving Dr. Ross wrong on one of his claims completely disprove any other claim or teaching he has made, much less those of other progressive creationists. Furthermore, proving Ross wrong on this one claim does not in any way demonstrate that Ross or other progressive creationists do not believe Genesis. This was a disappointing end to an otherwise well-written, convincing, and logically solid chapter.

Mook's chapter on the views of the Church fathers was full of good material and sound research. He accurately represents the views of the fathers and their understanding of the earth as being young. However, his chapter is largely a failure because, not only does it fail to rebut non-24-hour arguments, but it actually supports them. Mook commits this mistake because he apparently has not grasped the main thrust of non-24-hour arguments regarding the Church fathers. In order to garner support from the Church fathers, non-24-hour proponents do not have to demonstrate the fathers believed the earth is millions or billions of years old (as Mook assumes they must). Rather, all they must do, and usually attempt to do, is demonstrate that the Church fathers believed valid non-24-hour interpretations to the Creation days are possible. Mook demonstrates very soundly that though the Church fathers believed in a young earth, they also frequently believed that the creation days were not literal, 24-hour days or that though they may be 24-hour days they are also representative of long eras of Earth's history with an ongoing 7th "day". As a result, rather than making his case, Mook succeeded in proving the position of his opponents, thereby defeating himself. The Church fathers as a general rule did not hold to only a 24-hour interpretation of creation days. Therefore, as Mook has shown, his opponents stand firmly within Church tradition when they also interpret the creation days in a non-24-hour manner.

The types of mistakes demonstrated by Mayhue and Mook are typical of the least damaging blunders in this volume. A couple of examples of more serious blunders would be helpful to demonstrate why Mayhue and Mook's chapters, even with their problems, are some of the best in the book.

In his chapter "The Genre of Genesis 1:1-2:3: What Means This Text?", Stephen W. Boyd commits some major mistakes, frequently begging the question, making weak arguments, and jumping to logically non-sequential conclusions. One example of the sort of weak and counter-productive arguments he makes can be found when he is assessing what he considers the anti-supernatural bias of science. He takes issue with Galileo for saying "the intention of the Bible is `to teach how one goes to heaven not how heaven goes.'" (p. 170) Boyd goes on to quote Galileo as saying that we should not disbelieve what science discovers simply because of "biblical passages which may have some different meaning beneath their words... On the contrary, having arrived at any certainties in physics, we ought to utilize these as the most appropriate aids in the true exposition of the Bible." (p. 170) He then declares Galileo and others are wrong because "It is arrogant to suggest that the plain statements of the Word of God should stand at the bar of man's transient scientific theories... The Bible does not just teach us how to go to heaven but also how the heavens go!" (p. 171)

The problem with Boyd's argument here is that Galileo was arguing that a helio-centric solar system (rather than geo-centric system where the sun orbits the earth) is not contrary to the proper interpretation of passages like Joshua 10:12-13, because a "figurative" understanding of those texts is possible. Unless Boyd intends to argue that Galileo was wrong about the earth orbiting the sun, his argument in this chapter actually undermines his own position. Boyd has just provided a very powerful, sound example where he himself likely would echo Galileo's very words. After all, Boyd cannot hold to a helio-centric solar system based upon Scripture, for the helio-centric system is based solely on what science has taught contrary to a plain face-value reading of Scripture. Interestingly, the same accusations Boyd and others in this volume level against non-YEC theologians and scientists were leveled against Galileo: being anti-supernatural, denying the truth of Scripture and God's Word, undermining inerrancy, calling God a liar, preparing the groundwork for a total denial of the basic tenets of the Christian faith (like the virgin birth or resurrection), and denying theological truths about the place of mankind in Creation.

As a result of this sort of argument, Boyd demonstrates that his position and argument is completely inconsistent and lacks an intellectual, logical, and theological integrity that should be expected in a professor of Old Testament Studies at the college level. At best, Boyd has failed to think through the implications of his argument and can be excused as negligent and thoughtless. At worst, he has demonstrated a significant level of hypocrisy and lack of integrity by berating someone for doing something he is also doing at that very same moment. Jesus' parable about a plank in one's eye comes immediately to mind.

One more example deserves mention because it was by far the worst chapter of the volume, which is surprising considering the author is a professor of Old Testament at a well-known seminary. William D. Barrick's handling of Scripture in "Noah's Flood and Its Geological Implications" was the worst in the entire volume and actually meets or exceeds any offenses Hugh Ross commits in his works. (This is ironic considering Ross frequently stands in as a punching bag in Coming to Grips with Genesis due to his handling of Scripture at various points. At least Ross has the excuse of being an astrophysicist trying his hand at scriptural interpretation rather than an Old Testament seminary professor training future pastors how to handle Scripture.)

Barrick starts off by ranting about "so-called `scientific' studies," (p. 252) and indicating that true geologic theories and stratigraphic records should be "derived from the collective impact of the entire [Flood] narrative." (p. 254) He then launches into an assessment of the Flood narrative without any reference to the arguments of people who oppose a global Flood. Rather, he most frequently argues against the arguments of other YEC global Flood theories. He also spends pages (in his footnotes) arguing in great "scientific" detail for his specific understanding of plate tectonics, volcanic activity, and massive subterranean bodies of water. He does all of this insisting it is clearly taught in Scripture based upon a phrase like, "the fountains of the great deep burst open." (p. 261)

After concluding his interpretation of the Flood narrative, Barrick then breaks down the various stages of the Flood with the geologic impact each would have. For example, he concludes that Scripture clearly teaches (based entirely upon the statement in Genesis 8:3 that the Flood waters were "receding" or "going and returning") that the Flood was in a constant ebb and flow that would have completely wiped out and transformed all land masses, including mountain ranges, from the antediluvian landscape. He describes the "scouring and depositional effects" caused by "wave motion of grand proportions... crashing over and against [even the highest mountains], carving them and forming them into a totally new landscape from that which existed prior to the Flood." (p. 272) Again, Barrick asserts all of this is clearly taught by the phrase in Genesis 8:3 which mentions that the Flood waters were "receding" or "going and returning". Interestingly he also claims that the types of terrestrial fossils that were formed during this "scouring and depositional" period of the Flood "include (1) burial while still alive; (2) burial of dead carcasses; and (3) tracks or footprints." (p. 279) One who does not readily accept Barrick's rather freehanded treatment of Scripture would be prompted to ask how he arrives at such an extended interpretation given his starting point in Scripture. Furthermore, is should be asked how the bodies of animals, much less the footprints or tracks they left, would remain intact and be fossilized through a process that Barrick claims was powerful enough to completely scour, reshape, and transform entire mountain ranges and continents.

To make matters worse, Barrick ends by posing a whole series of difficult questions that arise from his very free interpretation of the Flood narrative, but he makes no effort to answer any of them. Instead, Barrick ridiculously concludes his chapter by indicating that there should be no expectations that his interpretation of the Flood narrative will match up with the evidence of the geologic record. Still yet, all differing theories or models (including other YEC ones) regarding the Flood should be revised to align with his model because he has properly interpreted the true meaning of the Flood narrative. Furthermore, someone with geological training needs to find some evidence to support his interpretation because it will then be the only biblically and scientifically correct geologic model.

It is disheartening that a theologically trained evangelical believer, particularly a seminary professor of Old Testament, can stretch and twist Scripture to the extent that Barrick does. Ultimately this chapter ends in utter failure, not due to any actual exegetical merits or difficulties with the global Flood or the Genesis narrative itself, but because Barrick takes such liberties with Scripture that his exegesis is completely called into question. Additionally, he ends the chapter with a number of difficult questions and contradictory ideas he fails to answer, thus defeating or at least calling into serious doubt his own interpretation of the Genesis Flood. This sort of scholarship and hermeneutic does not help inspire confidence in the YEC position as the editors originally intended, though they seem not to notice, as they allowed this chapter to remain.

In summary, Coming to Grips with Genesis fails overall to accomplish its goal. On one hand, McCabe has written perhaps the best single chapter in existence opposing Kline's Framework View. Mayhue also constructed a good assessment of Ross' claim about nature being the 67th book of the Bible, dismantling Ross' claim in the process. But sadly, all of the other chapters in this volume simply miss the points old-earth theologians make, and so they fail to actually address or defend against the main thrust of various arguments against the young-earth position. As a result, this book is largely a failure characterized by frequently begging the question, erecting straw man arguments, launching ad hominem attacks, and utilizing self-defeating argumentation.

The single star awarded is for McCabe and Mayhue, and because the editors were trying to provide a volume that, sadly, has still yet to be written: a theologically, philosophically, and hermeneutically sound scholarly defense of YEC. Though they achieve a higher level of exegesis and academic interaction than typifies most popular YEC writings, most of the contributors failed to answer the weightiest objections to YEC. Instead, they frequently responded with unsupported claims and characterizations of their opponents' positions; they frequently undermined or even defeated their own positions; and in general they seemed to be ignorant of the actual nuanced positions of those brothers in Christ with whom they disagree. It seems to me that there are only two possible reasons for this type of interaction, neither of which is encouraging.

First, and perhaps preferably, most of these contributors may simply be so emotionally aggravated by their concerns in this area that they have not been willing or able to truly listen and understand their brothers in Christ as Christians are expected to do. Instead they listen with ears that only seek out possible avenues of attack in an opponent's argument, grasping for any weak point and ignoring any clarifications made or strengths espoused. As a result, they demonstrate an overarching, sometimes blatant and sometimes subtle, misunderstanding of the beliefs of fellow Christians.

Second, and perhaps more frightening, is the possibility that many of these men have truly listened to their brothers in Christ and have a very clear, nuanced understanding of their positions, but simply choose to misrepresent them. This possibility is frightening because it would mean that many of these men, who can be very vocal in their negative evaluations and statements about OE believers and their ministries, are knowingly lying about and misrepresenting other believers and the work God is doing through them. This is a disheartening possibility that prompts me to work against and to minimize the divisive influence and uncharitable tone some (but definitely not all) of these contributors espouse in the Church today.

Working through the issue of the age of the earth and the proper interpretation of Genesis 1-11 is vital to the health of the church. Sadly, many of the contributors to Coming to Grips with Genesis approach this critical issue with a disheartening lack of academic integrity, Christ-like humility, and gracious charity for fellow believers with whom they disagree. Although I greatly valued a couple of solid, fair, and convincing chapters in this work, I was mostly saddened by the state of "Christian" discussion in some circles surrounding this issue. Rather than being reminded of Christ speaking hard truth in love, I was reminded of the legalistic and ungracious Pharisees seeking to twist the words of their opponents in an effort to uphold their preferred scriptural interpretations and religious institutions. Disappointing.

Is the question of the age of the earth too divisive for Christians? Is your interpretation of Genesis, particularly the first eleven chapters, important? Are young-earth creationists good Bible scholars or good scientists? Does Genesis allow for millions or billions of years? Does the rest of the Bible?

Comprised of nearly 450 pages written by 16 men dedicated to the literalism, inerrancy, and theological relevance of Genesis 1-11, this book is a resource for scholars and theologians. Amateur as I am, reading the entire book cover to cover was a challenge. I learned several new words, my favorite of which is phenomenological - just because it is fun to say! Most Creationist books are about science. Some are about the cultural impact of accepting Darwinism. This book is almost unique in that it addresses the theological reasons for believing in a recent 6-day creation of the Heavens and Earth and life in them, as well as, significantly, a global flood.

Christians today cannot even be said to be tempted to doubt the authority of Scripture compared to science; it is almost a cultural given that reasonable Christians will submit their interpretations of the Word of God to the supreme truth of scientific evidence as interpreted by a majority of secular and religious scientists. Coming to Grips with Genesis seeks to show that no compromise on the literal narrative of Genesis 1-11 is based in hermeneutics. Theologians who promote the day-age, framework, poetic, or gap theories for interpreting Genesis are inspired only by their conviction that "science" has proven an age of the earth billions of years beyond that recorded by the only witness, the God of the Bible.

Topics include:
- historic interpretations of Genesis and beliefs about the age of the earth from Jesus, the apostles, early church fathers, reformation theologians, and modern commentators
- possibility of gaps in the Genesis 5 and 11 genealogies
- theological implications of death and pain and decay before Adam's sin
- and discussions of the words, phrases, and style of language in the Creation account of Genesis 1-3, and the Flood narrative in Genesis 6-8.

Dedicated to Dr. John C. Whitcomb, Jr., a short biography and bibliography is included at the end of the book along with a personal tribute describing his impact on each contributor opening almost every chapter. John MacArthur and Henry Morris both endorsed this book with their forewords. Every essay is covered in footnotes, and there is an extensive resource list in the back of the book for more information. There is also an index. Several contributors referred the reader to the Institute for Creation Research's RATE Project conclusions. As usual, Master Books has maintained a close relationship with Answers in Genesis, and that ministry is frequently cited in the resource list.

Chapter 8, "A Critique of the Framework Interpretation of the Creation Week" by Robert V. McCabe is 38 pages of introduction, discussion, summary, discussion, summary (etc.), conclusion - all about, in my words, the Hebrew word for "and then." If you take my advice, you will read the first two pages and skip the rest. Trust me that this man looked at every possible detail of this "waw consecutive." Much more interesting was the work of Stephen W. Boyd in chapter 6, "The Genre of Genesis 1:1-2:3: What Means This Text?" He included the results of his own statistical analysis of waw consecutives as a sign of historical narrative, with other considerations for determining genre.

The chapters that included direct quotes (translated) of church fathers were a helpful and interesting survey of early church theology with the different schools of thought (for example, the way in which most theologians related the age of the earth to their eschatology). One chapter introduced me to Ancient Near Eastern literature. Another emphasized the importance of context in (especially Hebrew) interpreting a passage. A phrase often has a meaning more than the sum of its parts. Page 120 and 121 are a biblical refutation of human empiricism superceding a faith acceptance of the "special revelation" word of God. Chapter 9's play by play description of the Flood with a timeline and occasional phrase exposition is one of the highlights (and I learned about inclusios and chiasms!). My favorite part (more a reflection on my taste for philosophy than the writing or substance of the rest of the book) was the Epilogue, in which the editors contrast young earth biblical creationism with the Intelligent Design Movement (which tends to compromise the statements of the Bible).

Ultimately, this book is a plea for faithful exegesis of the Bible and a defense of the methods employed and conclusions reached through traditional hermeneutic approach to Genesis consistent with that used on the rest of the Bible. Coming to Grips with Genesis is an intense work, scholarly and detailed. Theologians, seminarians, pastors, and Bible teachers - especially those whose view of Genesis is not firmly opposed to all forms of compromise - are the appropriate audience for this book.

To God be all glory,
Lisa of Longbourn

"The price tag of inserting millions of years into the Bible has been quite costly. First, we are asked to ignore many details of the biblical test in Genesis and elsewhere in Scripture, as discussed in this volume. Second, we must also reject, ignore, or otherwise suppress the plain teaching of Jesus and the Apostles. Third, by incorporating "deep time" into our thinking, we undermine the Bible's teaching on the origin of death. Fourth, we sully the character of God by adopting a view that has no other recourse but than to affirm that the natural evil we presently observe was designed and called very good by the Creator. Fifth, we are left with many thorny conundrums, not the least of which is this: if our omnipotent Creator's finished work was not death-free (death even seen as "good"), then what assurance do we have that the new heavens and new earth will be death-free? Why trust scripture on the eschaton, but not on the beginning? No matter how sincere one's motives are, or how unintentional the fallout, tethering deep time to Scripture ultimately undermines the gospel of Jesus Christ, which is rooted in the literal history of Genesis, and the hope of the gospel in the eternal state, where there will be no more natural or moral evil."

This excerpt from the book Coming To Grips With Genesis highlights some of the main problems with excepting a theory of how old the earth is and that we evolved from something else. For years Christians have tried to put the face of Darwin on God instead of out right rejecting a theory that says we are nothing more than high functioning animals. If this were the case there would be no reason to be civil towards those that we believe are weaker than ourselves, which would create optimal conditions that Darwin laid out in the 1800s. More importantly though is that man would once again allow the word of someone else to triumph over the Word of God. Genesis reveals what happens when we elevate ourselves above God's Word when Eve and Adam ate from the tree of knowledge (Chaos, death, and destruction). Yet as sinful beings we continue to repeat the same mistakes as our forefathers did in thinking our thoughts can somehow save us, or make us superior.

Mans creation by God was called "very good" by Him, yet man was not satisfied. God created animals which Adam was given dominion over and called it "very good", yet man was not satisfied. God created the sun, stars, and moon, and called it "very good", yet man was not satisfied. God gave man the ultimate companion/helper in Eve, yet man is not satisfied. God gave us His Word (The Bible), and yet we are not satisfied. God gave us His Son, yet man is not satisfied. God gave up His Son for our sins, and man to this day is not satisfied. This state of not being satisfied is a direct response to the events that unfolded in Genesis with man doubting God. How sad to think that God has given us all that we have, and people are ashamed of Him, and His words in Genesis.

God does not need us to apologize for His teachings of how the earth was created. God does not need us to put our feeble thoughts on what we think happened. God's Word tells us how it was all created so we don't have to fumble around in the dark reaching for a scientifically impossible beginning.

The question is will you trust God, or will you put your faith in men that have been shown to be fallible and corrupt since Adam and Eve first doubted God.

[...]

For all those Christians who say they really want to "engage the science of evolution," and deal with it seriously, here is a book to read and internalize. While this isn't a book on science, very few collections so effectively present the various angles of argument against reading billions of years into the Genesis account from a textual perspective. The end result is that billions of years simply won't fit. Either we must take the Scriptures seriously, or we must abandon them to what scientist currently believe (although this will certainly change in the course of our lifetime, if not our children's lifetime).

This book is a collection of essays, each dealing with a different aspect of the Genesis account of Creation and some specific attempt to place humans much farther back than what a plain reading of the text indicates. The first chapter begins the collection with a look at what the Early Church Fathers --often cited for support in putting billions of years into Genesis-- really taught about these first three chapters of the Scriptures. The result will surprise many who have assumed Christians throughout the ages didn't put any emphasis on the literal qualities of the Creation narrative.

Chapters 2, 5, and 8 deal with hermeneutical issues in reading Genesis 1-11. A general overview of the chapters is given, an overview of modern ways of reading this section, the genre of the section is discussed, and a very targeted examination of the framework approach to reading these chapters is provided. Taken together, these chapters form a strong spine for the thesis that "deep time" simply cannot be embedded in Genesis, a point made clearly in chapter 7.

Richard Mayhue, in chapter 4, deals with the relationship between nature and the Scriptures. Is nature another "book" of the Bible? If so, what does this mean? William Barrack deals with the Flood and it's geological implications in chapter 9, and Travis Freeman deals with the possibility of gaps in the Genesis genealogies in 10. Chapters 11 and 12 deal with the view of the New Testament on the age of the Earth and the reliability of the first chapters of Genesis.

The final two chapters go off the beaten path into theological territory --as such, these are the most interesting chapters in the entire collection. The basic question Stamburg and Ury approach in these essays are how to deal with death and evil if we accept evolutionary theory as fact. Does accepting evolution impact our view of God?

Overall, well worth reading if you have any interest in the theological and textual sides of evolution and Genesis.

This is a very good and at times highly technical defense of a young earth created by God in six twenty-four hour days. This volume is a compendium of articles written by scholars from different disciples of science, linguistics, and theology. Each article is footnoted with copious references.

This book provides a fine assortment of important issues related to the Book of Genesis and the topic of Creation. The book defends a literal six-day creation and a young earth. But even if one does not agree with these conclusions, there is still much to benefit. It is hard to find good presentations of some of these topics in other places. So to have them conveniently gathered into one book is a great benefit for the reader. I have found most of the chapters to have been well researched. In particular I enjoyed the chapter discussing the issue of whether or not there are "gaps" in the chronologies in Gen 1-11. I recommend this for serious students of the Bible.

The book Coming to Grips with Genesis is a very well written and thoughtful looks at the arguments in favor of a six-day creation, the global Flood and a young Earth. Different men like Terry Mortensen, Richard Mayhue, John MacArthur and William Barrick contributed to this book. It provides the arguments brought back old earth people and shows through Scripture the shortcomings of their view. I found some of the chapters very difficult to read. It does tend to get pretty technical and is difficult reading in certain sections but if you are able to stick with the book, I am sure it will expand your understanding and knowledge of the young Earth view. This book was written in honor of Dr. John Whitcomb, co-author of The Genesis Flood and especially appreciated the short biography provided in the back of this godly man. This book looks at different topics in the debate such as the issue of deep time, how the early Church fathers viewed Genesis, the Flood and age of the Earth, Noah's Flood and its geological implications. Jesus' view of Genesis, the Apostles' view of the Genesis Creation and Flood, and the Biblical Theology of Death and Evil. I would encourage those who already hold to a young earth view along with those who may not to take the time to read this book.

"Coming to Grips with Genesis" is a collection of 14 articles discussing the different interpretations of Genesis 1-11. Though written by 14 separate scholars, there's surprisingly little overlap of material and a high consistency in quality.

It's written in a formal tone. Some articles get somewhat technical when talking about the original language, and the authors assume you know something about Hebrew grammar. However, the footnotes explain a technical point in more detail for those who don't know this information. There's excellent footnoting, so you always know where the information or quote came from. I also liked that the authors quoted the people in question so the reader could see for themselves what was said. Overall, if you have questions about the topics covered or want to be better able to argue the points, then I'd highly recommend this book.

Chapter 1, 2, 3, and 14 explored how Christian theological leaders before the 19th century viewed Genesis 1-11, especially how long they thought God took to create everything. Chapters 4, 5, 6, 7, and 8 discussed the different ways Genesis 1 & 2 are interpreted, how to properly interpret Scripture as a whole and how that applies to Genesis 1 & 2, and is nature/general revelation equal in authority to Scripture/special revelation.

Chapter 9 talked about Noah's Flood, especially about the timeline of what happened and what one would expect to find now in the rock layers as a result of the Flood. Chapter 10 discussed the type of genealogies are in Genesis 5 and 11 and how accurate they are for chronological purposes. Chapter 11 and 12 pointed out how Jesus and the apostles viewed Genesis (as real history and real people or otherwise). Chapter 13 discussed how having death and suffering before creation was completed (as long geological ages demands) affects Christian theology.

I received this book as a review copy from the publisher.

I HIGHLY recommend this book for those who wish to read a scholarly young earth treatment of the first eleven chapters of Genesis. I read this book two years ago and found it sound and faith building.