Genesis is a book of origins--the origin of the universe, the origin of life and the origin of man. It places man in his cosmic setting, shows his particular uniquness, explains his wonder and his flaw, and begins to trace the flow of human history through space and time. Many today, however, view this book as a collection of myths, useful for understanding the Hebrew mind, perhaps, but certainly not a record of what really happened. Dr. Francis A. Schaeffer challenges that view and shows how the first eleven chapters of Genesis stand as a solid, space-time basis for answering the tough questions posed by modern man.
Genesis in Space and Time; The Flow of Biblical History
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Recognized internationally for his work in Christianity and culture, Francis A. Schaeffer authored more than twenty books, which have been translated into a score of languages and sold millions worldwide. He and his wife, Edith, founded L'Abri Fellowship international study and discipleship centers. Schaeffer passed away in 1984, but his influence and legacy continue worldwide.
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Most Helpful Customer Reviews
90 of 95 people found the following review helpful
By Brian Thomas
Format:Paperback
"Genesis in Space and Time" is the fifth book of Schaeffer's that I have read. What impacted me the most was, in perfect Francis Schaeffer style, an uncovering of the big-picture, overall themes and structure of Genesis with an emphasis on the unity that consistently is woven throughout. He sees past the particulars of the Genesis narrative and manages to get his arms around the book as a whole; just like he does with culture or philosophy in his other books.
Schaeffer points out that separation is a key theme of Genesis. It is seen over and over; the light is separated from the darkness, the waters above from the waters below, man from the rest of creation, separations that occur because of the fall (man from man, man from nature, man from himself, nature from nature) and the chosen seed of Israel from the unchosen. These separations always begin with the broad, overall picture but then zoom in on the main point. Schaeffer notes, for instance; that the creation of the universe is given first in broad strokes, then the creation of Earth, the creation of life on Earth is gone over quickly, but then we have much detail regarding the creation of man, the descendants of Cain and Seth are given with Cain first, then Seth, because it is Seth's descendants that become Israel the chosen seed, and so on. Microcosm within microcosm. Always the less important is given first, dealt with and gotten out of the way. It is a beautiful pattern that I never saw until reading this book.
Also, Schaeffer has a great description of the first two chapters and how they communicate two primary attributes about God: His infinity and His personality. The infinite-personal God seems to be one of his favorite topics throughout his writings. Another major thrust of the book is authorship and arguments against multiple-authorship.
All in all it was very well done and I highly recommend it to anyone who has enjoyed anything else Francis Schaeffer has written, or anyone who wants to seriously consider the ancient book of Genesis and what effect it has on us today.
There is so much more I could say...
22 of 27 people found the following review helpful
By Ben
Format:Paperback
This is an excellent book that gives the reader clear picture of how God worked to accomplish his grand Creation. It was my first glimpse of a God who created everything that is - from nothing. No formless mass, no promordial soup, no cosmic lava - but bothing. As FS states so well, the earth was created from "nothing nothing". Five stars because it is "Great food for thought and presents a clear explanation of the roots needed for a truly biblical worldview."
32 of 41 people found the following review helpful
By Jesse Rouse
Format:Paperback
It definitely would have gotten 5 stars had it been a little longer and more detailed. Here is my report on it for a class I had:
Perhaps no chapters in the whole Bible are as important to our faith than the first eleven chapters of Genesis, discussed in this book. These chapters provide the foundation for our faith, and our understanding of reality. In this book, Francis Schaeffer examines some of the concepts which come from these chapters. He also emphasizes the need for the belief in the actual historicity of these chapters. I think it has become common among Christians to try to “spiritualize” these chapters; to say that they are not historical, but are meant to convey general truths. Schaeffer, however, sees the absolute necessity of the belief in the historicity of these chapters.
First, we have the foundation for the belief in creation by a personal God (in contrast to an impersonal one). Many, including pantheists or deists, believe that the world was created (or at least “formed”) by an impersonal being(s). However, this does not adequately explain personalness of mankind. If God is not personal, then there is no basis for man being personal, and since man is indeed personal, we would have to conclude that the belief that an impersonal being created the universe does not provide a proper explanation of reality (Schaeffer 20-21). In Genesis, however, we have the explanation: we are told that a personal God existed in a triune nature, communicated within the trinity, and specifically created the universe, and mankind, in order to communicate with us on a personal level (i.e. God talked personally with Adam and Eve) (21-22).
Adding on to this, since God created us purposefully, not as an accident, and in his image (imago Dei), we have in Genesis the foundation for the belief in the intrinsic value of mankind. Today’s culture, with its belief in the evolution of man (whether they believe that there was a God who started the process or not), has no real basis for claiming that humans are somehow valuable (46). Indeed, many have realized this, and now claim that humans and animals are just as valuable. We can see this is organizations like PETA, who often put the rights of animals before the rights of man. The refutation for this is found not only in the imago Dei of man, but in the dominion mandate, when man is given dominion over all the animals of the earth. This does not mean we should treat lightly our responsibility to care for creation, but it does mean that man’s rights should come before animal’s rights.
Also, within the Genesis account of the creation of mankind we find the creation of woman from man’s rib. This is the foundation for the unity of man and woman, the unity of mankind. Other worldviews have some problems explaining why humans should be united. After all, we do not see animals of the same species united in quite the same way that humans do. Why is it that mankind cares so much about fellow men? We find the answer in Genesis: we were created to be united (45).
Another important foundation in Genesis which Schaeffer pointed out is the foundation for moral absolutes. If God did not create everything, then we do not have a basis for deciding what is right and wrong, and we must then believe that whatever is is right (48). In Genesis, however, we have a basis for denying that what is happening in the world is the way it should be, while other worldviews cannot even claim that there is a way it should be.
We find the explanation as to why things are not the way they should be in the account of the Fall. Since that time, creation is marred and man has lost some of his capacities. If we do not acknowledge this account, we once again have no basis for saying that the world is supposed to be different. If we do not acknowledge the Fall recorded in Genesis, we must conclude that humans are the way they are supposed to be. Perhaps this is why people deny the intrinsic value of man: because they do not acknowledge that he is not supposed to be a corrupted being, they do not know that he does not act according to how he was created to act. They then see a corrupt being often bent on self-service and other evils, and, with no knowledge of the Fall, why should they not conclude that, at the very least, humans are not a whole lot better that animals? In the Genesis account, however, we find that man has fallen, but that he still retains the imago Dei, even though it is much harder to see now.
Also found in the Fall is the explanation as to why the four separations of man exist: man from himself, man from man, man from nature, and man from God. Man is separated from himself, which is seen in psychological problems (98). Man is separated from man, which is seen in wars, strife, alienation, etc. Man is separated from nature: he has lost some of his dominion over it, and nature itself is sometimes used as the vehicle of judgment upon sin (100). . Most importantly, however, man is separated from God, he can no longer communicate with Him on the level that he was created to communicate on.
However, we also find in Genesis the foundation for the belief that God can communicate to us, even though we are not perfect. Schaeffer points out that after Adam and Eve sinned and hid themselves, they communicated with God (60). Sin does not stop communication with God, it merely hinders it. We also find the foundation for the belief that God would redeem his creation. In Genesis 3:15 we hear of the “seed of woman” who will crush the head of Satan. We believe this to be Jesus Christ. Already in Genesis the foundation was being laid for the redemption of creation, and the solution to the separations of man (108).
Finally, we find in Genesis the foundation for the belief that history is going somewhere, and it not merely cyclical (Eastern thought), static (existential thought), or eternal (naturalist thought). It has an absolute beginning in the creation account, and is headed toward a set end (Revelation).
These are just some of a multitude of foundations and explanations in Genesis 1-11 for what is believed in and seen even in today’s world. There are numerous others which I did not have time to cover, such as the basis for the division of human history with Cain and Abel, the (possible) basis for mythology in Genesis 6:1-2, the foundation of languages with the Tower of Babel, etc., so I attempted to cover the ones I thought were most important. These foundation and explanations are vital to the Christian worldview, and this is why Schaeffer is vociferous about believing the actual historicity of these chapters. There are two major reasons why we must accept their historicity. First, if we do not accept these things as historical events, we lose the foundations. They cannot simply be spiritualized, because they then lose their validity as explanation for the real space-time world. Secondly, if we are Christians, we must accept the historicity of these chapters, or else our faith will be undermined. Jesus, as well as Paul and the other NT authors treat these chapters as historical events. If we deny that these are historical events, we must conclude that either Jesus was wrong, or that the gospel writers misquoted him. Either way we lost the foundation for our faith: if Jesus is wrong he cannot be God, and if the gospel writers are wrong about this we cannot know that they are not wrong about other important events which they record. In essence, we either lose the belief in the deity of Jesus or we lose the belief in the reliability of scriptures, which I would contend results in the downfall of Christianity. Neither option is acceptable, so we are left with only one option: to accept that the first eleven chapters of Genesis must be understood as historically reliable by Christians.
Unfortunately, this has not been my experience in church. I went to two different churches in high school, and both presented different views on Genesis 1-11. The first, my home church, refused to take an official position. They claimed (and taught) that we did not know whether it really happened the way Genesis describes, and that it was probably just a story to tell us that God created the universe. The rest of Genesis (as far as I know) was affirmed, but I seriously doubt that the importance of it was realized. The other church I went to strictly followed the account in Genesis, and they were militant literal, seven-day creationists. They also never mentioned the importance of that belief, nor of the rest of the belief in the historicity of the rest of Genesis. While reading, I have frequently come across interpretations which reject the historicity of Genesis 1-11. The most notable example that comes to mind is C. S. Lewis, who rejected at least the historicity of the story of Noah, saying that “Jonah and the Whale, Noah and his Ark, are obviously fabulous; but the Court history of King David is probably as reliable as the Court history of King Louis XIV.” (Clives Staples Lewis. God In the Dock, (Grand Rapids: Eerdmans, 1970), 58.) I think that it is very important that we realize that this is not an acceptable interpretation. We have already looked at why these chapters must he seen as offering real history, and now we need to make sure that this information reaches the people in our church congregations. I have yet to hear a sermon in church dealing with this issue, which is not good, since it is the foundation of our faith. This needs to change, and we need to go back to Genesis in our preaching so we have a foundation for the rest of the story.
Perhaps no chapters in the whole Bible are as important to our faith than the first eleven chapters of Genesis, discussed in this book. These chapters provide the foundation for our faith, and our understanding of reality. In this book, Francis Schaeffer examines some of the concepts which come from these chapters. He also emphasizes the need for the belief in the actual historicity of these chapters. I think it has become common among Christians to try to “spiritualize” these chapters; to say that they are not historical, but are meant to convey general truths. Schaeffer, however, sees the absolute necessity of the belief in the historicity of these chapters.
First, we have the foundation for the belief in creation by a personal God (in contrast to an impersonal one). Many, including pantheists or deists, believe that the world was created (or at least “formed”) by an impersonal being(s). However, this does not adequately explain personalness of mankind. If God is not personal, then there is no basis for man being personal, and since man is indeed personal, we would have to conclude that the belief that an impersonal being created the universe does not provide a proper explanation of reality (Schaeffer 20-21). In Genesis, however, we have the explanation: we are told that a personal God existed in a triune nature, communicated within the trinity, and specifically created the universe, and mankind, in order to communicate with us on a personal level (i.e. God talked personally with Adam and Eve) (21-22).
Adding on to this, since God created us purposefully, not as an accident, and in his image (imago Dei), we have in Genesis the foundation for the belief in the intrinsic value of mankind. Today’s culture, with its belief in the evolution of man (whether they believe that there was a God who started the process or not), has no real basis for claiming that humans are somehow valuable (46). Indeed, many have realized this, and now claim that humans and animals are just as valuable. We can see this is organizations like PETA, who often put the rights of animals before the rights of man. The refutation for this is found not only in the imago Dei of man, but in the dominion mandate, when man is given dominion over all the animals of the earth. This does not mean we should treat lightly our responsibility to care for creation, but it does mean that man’s rights should come before animal’s rights.
Also, within the Genesis account of the creation of mankind we find the creation of woman from man’s rib. This is the foundation for the unity of man and woman, the unity of mankind. Other worldviews have some problems explaining why humans should be united. After all, we do not see animals of the same species united in quite the same way that humans do. Why is it that mankind cares so much about fellow men? We find the answer in Genesis: we were created to be united (45).
Another important foundation in Genesis which Schaeffer pointed out is the foundation for moral absolutes. If God did not create everything, then we do not have a basis for deciding what is right and wrong, and we must then believe that whatever is is right (48). In Genesis, however, we have a basis for denying that what is happening in the world is the way it should be, while other worldviews cannot even claim that there is a way it should be.
We find the explanation as to why things are not the way they should be in the account of the Fall. Since that time, creation is marred and man has lost some of his capacities. If we do not acknowledge this account, we once again have no basis for saying that the world is supposed to be different. If we do not acknowledge the Fall recorded in Genesis, we must conclude that humans are the way they are supposed to be. Perhaps this is why people deny the intrinsic value of man: because they do not acknowledge that he is not supposed to be a corrupted being, they do not know that he does not act according to how he was created to act. They then see a corrupt being often bent on self-service and other evils, and, with no knowledge of the Fall, why should they not conclude that, at the very least, humans are not a whole lot better that animals? In the Genesis account, however, we find that man has fallen, but that he still retains the imago Dei, even though it is much harder to see now.
Also found in the Fall is the explanation as to why the four separations of man exist: man from himself, man from man, man from nature, and man from God. Man is separated from himself, which is seen in psychological problems (98). Man is separated from man, which is seen in wars, strife, alienation, etc. Man is separated from nature: he has lost some of his dominion over it, and nature itself is sometimes used as the vehicle of judgment upon sin (100). . Most importantly, however, man is separated from God, he can no longer communicate with Him on the level that he was created to communicate on.
However, we also find in Genesis the foundation for the belief that God can communicate to us, even though we are not perfect. Schaeffer points out that after Adam and Eve sinned and hid themselves, they communicated with God (60). Sin does not stop communication with God, it merely hinders it. We also find the foundation for the belief that God would redeem his creation. In Genesis 3:15 we hear of the “seed of woman” who will crush the head of Satan. We believe this to be Jesus Christ. Already in Genesis the foundation was being laid for the redemption of creation, and the solution to the separations of man (108).
Finally, we find in Genesis the foundation for the belief that history is going somewhere, and it not merely cyclical (Eastern thought), static (existential thought), or eternal (naturalist thought). It has an absolute beginning in the creation account, and is headed toward a set end (Revelation).
These are just some of a multitude of foundations and explanations in Genesis 1-11 for what is believed in and seen even in today’s world. There are numerous others which I did not have time to cover, such as the basis for the division of human history with Cain and Abel, the (possible) basis for mythology in Genesis 6:1-2, the foundation of languages with the Tower of Babel, etc., so I attempted to cover the ones I thought were most important. These foundation and explanations are vital to the Christian worldview, and this is why Schaeffer is vociferous about believing the actual historicity of these chapters. There are two major reasons why we must accept their historicity. First, if we do not accept these things as historical events, we lose the foundations. They cannot simply be spiritualized, because they then lose their validity as explanation for the real space-time world. Secondly, if we are Christians, we must accept the historicity of these chapters, or else our faith will be undermined. Jesus, as well as Paul and the other NT authors treat these chapters as historical events. If we deny that these are historical events, we must conclude that either Jesus was wrong, or that the gospel writers misquoted him. Either way we lost the foundation for our faith: if Jesus is wrong he cannot be God, and if the gospel writers are wrong about this we cannot know that they are not wrong about other important events which they record. In essence, we either lose the belief in the deity of Jesus or we lose the belief in the reliability of scriptures, which I would contend results in the downfall of Christianity. Neither option is acceptable, so we are left with only one option: to accept that the first eleven chapters of Genesis must be understood as historically reliable by Christians.
Unfortunately, this has not been my experience in church. I went to two different churches in high school, and both presented different views on Genesis 1-11. The first, my home church, refused to take an official position. They claimed (and taught) that we did not know whether it really happened the way Genesis describes, and that it was probably just a story to tell us that God created the universe. The rest of Genesis (as far as I know) was affirmed, but I seriously doubt that the importance of it was realized. The other church I went to strictly followed the account in Genesis, and they were militant literal, seven-day creationists. They also never mentioned the importance of that belief, nor of the rest of the belief in the historicity of the rest of Genesis. While reading, I have frequently come across interpretations which reject the historicity of Genesis 1-11. The most notable example that comes to mind is C. S. Lewis, who rejected at least the historicity of the story of Noah, saying that “Jonah and the Whale, Noah and his Ark, are obviously fabulous; but the Court history of King David is probably as reliable as the Court history of King Louis XIV.” (Clives Staples Lewis. God In the Dock, (Grand Rapids: Eerdmans, 1970), 58.) I think that it is very important that we realize that this is not an acceptable interpretation. We have already looked at why these chapters must he seen as offering real history, and now we need to make sure that this information reaches the people in our church congregations. I have yet to hear a sermon in church dealing with this issue, which is not good, since it is the foundation of our faith. This needs to change, and we need to go back to Genesis in our preaching so we have a foundation for the rest of the story.
Most Recent Customer Reviews
5.0 out of 5 stars
I enjoy having Scheaffer on my iPad!
After I purchased my iPad, I decided to download books by favorite authors; Schaeffer is right at the top ot the list. After downloading a Bible, I downloaded his book. Read more
Published 2 months ago by Charles Shipley
5.0 out of 5 stars
Great book
I am a firm believer that all of the Biblical text is accurate from Genesis to Revelation. Amidst authors that are trying to revise things and make them fit with what man thinks,... Read more
Published 6 months ago by kelly clemensen
5.0 out of 5 stars
Creationism at it's Best
This book is without a doubt one of the most valuable reads I have ever had the opportunity of indulging in. I highly recommend it to anybody exploring the concept of creationism. Read more
Published 9 months ago by Troy
4.0 out of 5 stars
An Antidote to Postmodern Skepticism
Great thinkers throughout the course of history have queried, "Where did it all come from? Who made the cosmos? What made the cosmos? What or who holds it all together? Read more
Published 9 months ago by Dr. David Steele
5.0 out of 5 stars
Concise and clear
This short book of 160 pages goes over the main stories within Genesis viewing them in a historic space and time frame, not as myths, but as relevant facts that really occurred... Read more
Published on August 10, 2009 by Quilmiense
5.0 out of 5 stars
Concise and Useful
I read this book while on a quest to reconcile the book of Genesis with the theory of evolution. The books I had read that specifically set out to do this failed to do it well. Read more
Published on June 24, 2009 by A. Martin
5.0 out of 5 stars
Thorough but not exhaustive
This thorough but not exhaustive work (like the bible) of the flow of biblical history in the book of Genesis is hard to put down----it's that good. All main areas are covered. Read more
Published on October 7, 2008 by Scott Walker
4.0 out of 5 stars
Good communication of established ideas.
This was my first Schaeffer book, so I was unsure of what to expect. I consider myself rather picky with regard to religious subject matter. Mr. Read more
Published on October 3, 2008 by A. Tyler
5.0 out of 5 stars
Excellent Book
This is a great book for all Christians to read. It puts creation back into perspective and establishes all the solid biblical proof for why creation had to exist in both space and... Read more
Published on March 26, 2007 by Taylor H
5.0 out of 5 stars
Space and time what a concept
One of Schaeffer's best that I have read.He looks at the start of time for us not God, since God is eternal.It really made me stop and think. Read more
Published on January 5, 2007 by Richard L. Smith
Citations (learn more)
This book cites 18
books:
See all 18 books this book cites
- Escape From Reason: A Penetrating Analysis Of Trends In Modern Thought by Francis A. Schaeffer in Front Matter, and Back Matter
- The God Who Is There by Francis A. Schaeffer in Front Matter, and Back Matter
- True Spirituality by Francis A. Schaeffer in Front Matter
- Everybody Can Know: Family Devotions from the Gospel of Luke by Francis Schaeffer in Front Matter
- Novum Organum (Spanish Edition) by Francis Bacon on page 108
See all 18 books this book cites
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