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Christian leaders proposed the gap theory4 or the day-age view5 of Genesis 1 to accommodate all those years.
Other reinterpretations were developed in the 20th century, such as the revelatory day view,6 the framework view,7 the Promised Land view,8 the analogical day view,9 the day-gap-day-gap-day view,10 and the cosmic temple/functionality view,11 to name a few.
John Collins,18 Norman Geisler,19 and Ronald Youngblood.20 In this chapter I will present some of the reasons for concluding that these great scholars were wrong on this important point and have thereby misled many pastors and lay people.
Before attempting to determine the date of Adam’s creation, I want to make a few more comments about the historicity of Genesis to supplement and complement the arguments in previous chapters.
But this claimed parallelism only works if one overlooks the details of the text.
The heavenly bodies made on day 4 were placed in the expanse, which was made on day 2 (not day 1).
The sea creatures made on day 5 filled the water (which was made on day 1) of the seas, which was formed on day 3 (not day 2).
And nothing was made on day 6 to fill the seas, which were made on day 3.
Most of the Church had accepted the millions of years at the beginning of the 19th century.But those who hold to the Framework view claim there is a different kind of parallelism in Genesis 1 that should lead us to conclude that Genesis 1 is not straightforward history.They say that days 1–3 describe the created space and days 4–6 discuss the creatures that fill those spaces, where day 1 is linked to day 4, day 2 to day 5, and day 3 to day 6.When we insist that Genesis 1–11 is history, we are not saying that this section of the Bible is history, i.e., that it was only inspired to satisfy some of our curiosity about origins.It is far more than history, for it teaches theology, morality, and redemption, and those truths are vitally important.