Podcasts about genesis one ancient cosmology

Science should be a quest to discover truth. Christian faith means following the One who is the Way, the Truth, and the Life. This pair of facts defines the life and work of this episode's guest, former director of the National Institutes of Health, Francis Collins. He and Moore discuss COVID-19, conspiracies, and the creator God. Their conversation draws upon Collins' new book, The Road to Wisdom, and highlights Christian hope for perspective amidst polarization. Collins and Moore also talk about Artificial Intelligence, the power of the Sermon on the Mount, and their common friend, the late Tim Keller. Resources mentioned in this episode or recommended by the guest(s) include: BioLogos Human Genome Project The Road to Wisdom: On Truth, Science, Faith, and Trust by Francis Collins The Singularity Is Nearer: When We Merge with AI by Ray Kurzweil Mere Christianity by C.S. Lewis  Democracy and Solidarity: On the Cultural Roots of America's Political Crisis by James Davison Hunter The Lost World of Genesis One: Ancient Cosmology and the Origins Debate by John H. Walton The Advancement of Learning by Francis Bacon The Resurrection of the Son of God by N.T. Wright Do you have a question for Russell Moore? Send it to questions@russellmoore.com. Learn more about your ad choices. Visit podcastchoices.com/adchoices

After summarizing the Orthodox approach to scripture, Fr. Anthony begins a verse by verse examination of Genesis One.  We made it up to "Image and Likeness!" Review. We have to read texts according to their purpose and scope. The purpose of the Bible is to describe the economy of our salvation (i.e. mankind's sin, Christ/Messiah as our savior). The Bible is inspired; God spoke through prophets and scribes who automatically presented His revelations in their own language, with their own symbols, and in a way that their immediate audiences would understand. Our worldview (our language, symbols, and stories) is very different from those of the prophets, scribes, and their immediate audience; mirror-imaging can lead to incorrect understandings of the Bible, God, and His plan for us. Useful Materials Bouteneff, Peter C.. Beginnings: Ancient Christian Readings of the Biblical Creation Narratives. Louth, A., & Conti, M. (Eds.). Genesis 1–11 (Ancient Christian Commentary on Scripture Series). Walton, J. H. (2009). The Lost World of Genesis One: Ancient Cosmology and the Origins Debate. Genesis One (read the first four days using Septuagint and Hebrew translations; pause to make points). 1. In [the] beginning God created the heavens and the earth. The earth was without form, and void [Tohu wa bohu]; and darkness was on the face of the deep. 2. And the Spirit of God [!] was hovering over the face of the waters [where did they come from?] 3. Then God said, “Let there be light”; and there was light [!]. 4 And God saw the light, that it was good; and God divided the light from the darkness. 5 God called the light Day [?], and the darkness He called Night [?]. So the evening and the morning were the first day [liturgical time!]. 6 Then God said, “Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.” 7 Thus God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so. 8 And God called the firmament Heaven [use of ancient cosmology does not need to be explained away or excused; the explanation is functional, not astronomical/geographical!] . So the evening and the morning were the second day. 9 Then God said, “Let the waters under the heavens be gathered together into one place, and let the dry land appear”; and it was so. 10 And God called the dry land Earth, and the gathering together of the waters He called Seas. And God saw that it was good.[imagery of the Nile – agricultural, miraculous, dependable] 11 Then God said, “Let the earth bring forth grass, the herb that yields seed, and the fruit tree that yields fruit according to its kind [we'll explore this “according to its kind later; order is important in the temple!], whose seed is in itself, on the earth”; and it was so. 12 And the earth brought forth grass, the herb that yields seed according to its kind, and the tree that yields fruit, whose seed is in itself according to its kind. And God saw that it was good. 13 So the evening and the morning were the third day. 14 Then God said, “Let there be lights in the firmament of the heavens to divide the day from the night; and let them be for signs and seasons, and for days and years; 15 and let them be for lights in the firmament of the heavens to give light on the earth”; and it was so. 16 Then God made two great lights: the greater light to rule the day, and the lesser light to rule the night [why the ambigious language? De-divinization of creation!]. He made the stars also. 17 God set them in the firmament of the heavens to give light on the earth, 18 and to rule over the day and over the night, and to divide the light from the darkness. And God saw that it was good. 19 So the evening and the morning were the fourth day. Some Observations Although there are similarities with the creation myths of surrounding nations, the contrasts are stark; the Hebrews are given a new way of understand God and the world. E.g. The Enuma Elish (Babylon, at least 7th century BC) has Marduk overcoming chaos (personified in Tiamat); he then creates the heaven and earth by splitting her. In the Genesis creation account, creation is demythologized (e.g. deep/chaos, sun, stars). These sorts of things show up later, but the creation account is kept pristine so as to make the distinction between Creator and creation clear. There is a pattern (7 days, 7 “it was good's”; things are “according to their kind”) that speaks not just to poetry, but to liturgical use. Speaking of liturgy, note that evening is the beginning of the day (as with Vespers). You can imagine this being chanted/sung the way we do Psalm 103 at Vespers (creation!). Creation is spoken into being. See also the Gospel of John 1 (“In the beginning was the Word…”) and Amos 8 (fear a famine of the Word). Also see C.S. Lewis The Magician's Nephew. We know that creation is ex nihilo (from nothing), but that is not necessarily being asserted here (although many say it is). This is not a description of a factory of creation (i.e. the “how” of creation), but a functional creation (purpose and meaning). Some Examples of the Functional Creation Day One: The creation of time. Day Two: Room for people to live. Weather. Day Three: Production of food. Some Commentary: St. Augustine, One the Literal Interpretation of Genesis 3:10. Scripture called heaven and earth that formless matter of the universe, which was changed into formed and beautiful natures by God's ineffable command.… This heaven and earth, which were confused and mixed up, were suited to receive forms from God their maker. Basil the Great; Hexaemeron 1.5. It appears, indeed, that even before this world an order of things existed of which our mind can form an idea but of which we can say nothing, because it is too lofty a subject for men who are but beginners and are still babes in knowledge. The birth of the world was preceded by a condition of things suitable for the exercise of supernatural powers, outstripping the limits of time, eternal and infinite. The Creator and Demiurge of the universe perfected his works in it, spiritual light for the happiness of all who love the Lord, intellectual and invisible natures, all the orderly arrangement of pure intelligences who are beyond the reach of our mind and of whom we cannot even discover the names. Rev. Dr. John Polkinghorne (excerpted from On Being) I mean, this is an extraordinary thing, Genesis 1 … things don't quite come in the right order. I mean, it's striking that it begins with energy for light, “Let there be light.” It's striking that life starts in the waters and moves onto the land. But of course … the sun and moon and stars only come on the fourth day. And of course, there wouldn't be any life without the stars, because that's where they make the raw material for life. So that isn't right. And we believe that one of the reasons, we believe in theology, one of the reasons why the sun, moon and stars come downstream, so to speak, is that the writer is wanting to say the sun and the moon aren't deities. They're not to be worshipped…. They are creatures just like everything else. And that shows us that what we're reading is a theologically oriented thing and not a scientifically oriented thing. I mean, you have to figure out, when you read something and you want to read it respectfully, you have to figure out what it is you're reading. Is it poetry or is it prose? If you read poetry and think it's prose, you will make the most astonishing mistakes. [And Genesis 1…] is much more like a poem than like prose. And that's, in a sense, the sadness of the “creationist” so-called position, that these people who are really wanting to be respectful to scripture are, I think, ironically, being disrespectful, because they're not using it in the right way. Walton, J. H. (pp. 49–50). The creation account in Genesis 1 can then be seen to begin with no functions rather than with no material. At this point, however, it is important to establish what we mean when we talk of functions… In the ancient world, function was not the result of material properties, but the result of purpose. The sun looks down on all and is associated with the god of justice. It functions as a marker for time and seasons. When the ancient texts talk about how something functions in an ordered system, the system under discussion is not a cosmic or ecological system. It is a system inhabited by beings…In the Old Testament God has no needs and focuses functionality around people. We will see increasing evidence of this understanding as we move through the remainder of Genesis 1. Consequently, functionality cannot exist without people in the picture. In Genesis people are not put in place until day six, but functionality is established with their needs and situation in mind. Major Points for Discussion Who is God (i.e. what does “Elohim” mean?).  Elohim is a plural noun that can either describe beings from the/a spiritual realm (e.g. gods, angels, maybe even ghosts) or the One Uncreated God (it's obvious which one it is by grammatical context). What does “according to its kind” mean?  It is not an attack on science.  Here's a gem of a quote from St. Augustine's tract against Felix the Manichean (quoted here); In the Gospel we do not read that the Lord said: I send you the Holy Spirit so that He might teach you all about the course of the sun and the moon. The Lord wanted to make Christians, not astronomers. You learn at school all the useful things you need to know about nature. It is true that Christ said that the Holy Spirit will come to lead us into all truth, but He is not speaking there about the course of the sun and the moon. If you think that knowledge about these things belongs to the truth that Christ promised through the Holy Spirit, then I ask you: how many stars are there? I say that such things do not belong to Christian teaching…whereas you affirm that this teaching includes knowledge about how the world was made and what takes place in the world.  The point being made is that 1) there is an order to creation that is logical (and created through the Logos!) and 2) the multitude of creation reflects God's glory and purpose.  God led the Hebrews to make seeing things “according to their kind a virtuous instinct.  What do we lose when we don't? Who is God talking to when He says “Let US make man…”?  Different explanations.  Could be the “Royal We” (not likely).  Could be the Heavenly Hosts (i.e. the Divine Council).  The main explanation (because we read in the light of Christ) is the Trinity. What is “The Image of God”?  Lots of good answers (ask for some).  At the very least, it means that we re-present God in creation (just as Christ does as the New Adam; “He is the image of the invisible God, the firstborn of all creation.” Colossians 1:15). What is the “Likeness of God”?  Again, many good answers.  The usual one is that it is His purity and holiness (theosis).  This is something we have to grow into (more on that once we talk more about mankind). Enjoy the show!

Episode 73 -  Ancient Cosmology & Divine Rest April 1, 2022 (no fooling!) - Host: Dr. Gregory HallIn this episode we take a little trip. We'll be visiting the world of the Ancient Near East (ANE). Why is this important? Because the Bible was written into that ancient culture. We'll be looking at how people who lived in the Ancient Near East understood the creation of the cosmos and what they thought of the gods that they believed ruled over their world. It's quite a journey, and it may cause you to rethink how you've understood the first few chapters of Genesis.Resources Referenced and/or Read:Walton, John H. The Lost World of Genesis One: Ancient Cosmology and the Origins Debate. Downers Grove, IL: IVP Academic, 2009.Hall, Gregory D. Beyond the Sabbath's Shadow; A Biblical Understanding and Application of Godly Rest. DMin Major Project, Knox Seminary, 2017.2024 Israel Trip Information - https://rethinkingscripture.com/israel-2024/ Recent Podcasts where Greg has been Interviewed:You can track all my guest interviews on my page: https://rethinkingscripture.com/guest-appearances/ Show Music:Intro/Outro - "Wedding Song" by Jacob A. HallTransition Music - produced by Jacob A. HallPodcast Website:The All-America Listener Challenge Updates: https://rethinkingscripture.comMy New Podcast Studio... The Upper Room: https://rethinkingscripture.com/podcast-episodes/More information about The Homes and Help Initiative: https://rethinkingscripture.com/homes-help-initiative/Sister site: RethinkingRest.comRethinking Rest... the Book: now available wherever you buy your books!More information: https://rethinkingrest.com/the-book/Social Media:Facebook: https://www.facebook.com/RethinkingScripture Twitter: @RethinkingStuffInstagram: Rethinking_ScriptureYouTube Channel: https://www.youtube.com/channel/UC6YCLg2UldJiA0dsg0KkvLATikTok: https://www.tiktok.com/@rethinkingscripturePowered and distributed by Simplecast.

Episode 70 -  The Day of the Great Cessation - Exodus 20:8-11March 2, 2022 - Host: Dr. Gregory HallIn this episode we venture into the sacred ground of the fourth commandment. When God says, “Remember the sabbath day, to keep it holy.” He's talking about the original 7th day of creation. That's what He made holy. It's because God stopped a certain type of work that day. He stopped the creative activity of the first six days. It was in those days he gave function and order to the universe. And at the end of the sixth day is says everything was “very good”.Resources Referenced and/or Read:Taylor, K. N. (1997). The living Bible, paraphrased (Ge 2:1–3). Tyndale House.Walton, J. H. (2009). The Lost World of Genesis One: Ancient Cosmology and the Origins Debate (pp. 72–73). IVP Academic.Recent Podcasts where Greg has been Interviewed:You can track all my guest interviews on my page: https://rethinkingscripture.com/guest-appearances/ Show Music:Intro/Outro - "Wedding Song" by Jacob A. HallTransition Music - produced by Jacob A. HallPodcast Website:The All-America Listener Challenge Updates: https://rethinkingscripture.comMy New Podcast Studio... The Upper Room: https://rethinkingscripture.com/podcast-episodes/More information about The Homes and Help Initiative: https://rethinkingscripture.com/homes-help-initiative/Sister site: RethinkingRest.comRethinking Rest... the Book: now available wherever you buy your books!More information: https://rethinkingrest.com/the-book/Social Media:Facebook: https://www.facebook.com/RethinkingScripture Twitter: @RethinkingStuffInstagram: Rethinking_ScriptureYouTube Channel: https://www.youtube.com/channel/UC6YCLg2UldJiA0dsg0KkvLATikTok: https://www.tiktok.com/@rethinkingscripturePowered and distributed by Simplecast.

Pastor Dave wraps up our look at Song of Songs by tracing a repeated phrase throughout the book. Today's scripture comes from Song of Songs 2:16, 6:3, and 7:10. Dave also mentions two books, you can view them at the links below: With: Reimagining How You Relate to God by Skye Jethani The Lost World of Genesis One: Ancient Cosmology and the Origins Debate by John Walton

It's question time! We love to be able to give you questions that spark curiosity so you can ask those you love in your life.    Question: What has been your favorite book you've read this year?    If you don't consider yourself a reader, this episode is for you. Being a learner is a key principle we have in our relationship so we can stay intentional!    Whether through podcasts, books, courses, or classes, we know that when you're desiring to deepen your relationship first with Christ and then with each other, great things are going to happen within your relationship.    Highlights:  How to handle reading books that you don't agree with  Building discernment when reading Biblical discernment vs a Google search Learning how to conserve energy    Books mentioned:  Renovation of the Heart by Dallas Willard Revolution of Character by Dallas Willard The Homiletical Plot by Eugene L. Lowry (a different way of preparing a sermon) The Lost World of Genesis One: Ancient Cosmology and the Origins Debate by John Walton What is the Bible? by Rob Bell (the book we used to talk through discernment)  Live No Lies by John Mark Comer (book we used for our Life Group) At Your Best by Carey Nieuwhof (Carrie's favorite book)   Podcasts mentioned (Apple podcasts link):  The Rachel Cruz Show Reclaimed to Reign  Pro Church Tools Well-Oiled Operations with Stacy Tuschl Office Ladies Couples Co-Op   Rapid Fire:  What is your favorite book series?   PRO TIP: Use your local library to check out books and use the Libby app to listen to audiobooks from the library for FREE!    Submit your question at couplesbecomingintentional.com or email us at jcvhouse@gmail.com to connect with us!    What did you love most about this episode? Send us an email at jcvhouse@gmail.com to let us know or DM Carrie on Instagram.   We'd also love to have you take 30 seconds to leave us a review for the show over on Apple Podcasts. We love hearing from you and would love to feature your review on the show!   Music: Higher Up by Shane Ivers - https://www.silvermansound.com

This is Episode 86 of the Jesus Society Podcast. And with coffee firmly and lovingly embraced in my hands, we're going to continue our series on Following Jesus in the 21st century, and in particular, our look at the importance and practice of love. 1. Last week we talked about the importance of learning to live both in, and from, the love of God. 2. We simply cannot give what we do not have, and loving others always grows out of and is fueled and energized by the experience and reality of God's own love for us. Today I want to talk a bit about how we actually learn to love. How we grow and cultivate the habits of heart and mind that allow us to generously and freely love others. And what I mean by loving “generously and freely” is learning to love in a way that is not governed by a need for that love to be reciprocated. Because a lot of our love is selfish in that way; in other words, we love so that we will be loved. And of course, that's worlds apart from the New Testament's assertion that “we love because he first loved us” (1 John 4:19). So, how do we cultivate the capacity for generous, self-giving love in our lives? That's what we're going to try and sort out today. Join us as we discuss: 1. How temple imagery forms the backdrop for our understanding of  both God's self-giving love, and his call for us to extend that love to the rest of creation. 2. The problem with the word "love." 3. The challenge and difficulty of learning to love. 4. The place of authenticity and spontaneity in loving. 5. The concept of practicing loving. 6. Inheriting the family business of God our Father, and our apprenticeship in that business. 7. How the books of Colossians and especially Ephesians are really helpful in showing us how to develop the habits of heart and mind from which love can flow naturally. ______________________________ As always, we'd appreciate it if you'd tell others about the podcast. If you enjoy the show, please subscribe, rate and review us on iTunes, Spotify, Stitcher, Amazon Music, or wherever you get your podcasts. Please visit us on our Facebook page for The Jesus Society Podcast (@JesusSocietyPodcast). And check out our website — https://thejesussociety.com/.  You can also find episodes of The Jesus Society podcast onto YouTube (https://www.youtube.com/channel/UCEy1ppP5RWd3jXPc6bI6WuQ/) and Odysee (https://odysee.com/@TheJesusSocietyPodcast:6). If you search for The Jesus Society Podcast on either YouTube or Odysee, you'll find us. And, if you'd like to support the show and our related ministry, click on the “Support TJS” link on the Jesus Society website to find out how (https://thejesussociety.com/). Thanks for listening! And remember, you are greatly loved. Music and audio production by Nathan Longwell Music  _______________________ Resources for Today's Show: 1. John H. Walton, The Lost World of Genesis One: Ancient Cosmology and the Origins Debate, 2009 (https://www.amazon.com/Lost-World-Genesis-One-Cosmology/dp/0830837043/ref=sr_1_1?) 2. Following Jesus in the 21st Century — Part 3: The Victory of the Cross (The Jesus Society Podcast, Episode 82, available at https://thejesussociety.com/2022/03/14/following-jesus-in-the-21st-century-part-3/)

New month, new book of the bible! If you're following along with Year 2 of our bible reading plan, you know we're in Genesis. Today Pastor Dave will begin his new series and will specifically be taking a look at the following scriptures: Genesis 2:1-3; Exodus 39:42-43, 40:34-38; Matthew 11:28-30. Books Referenced: The Lost World of Genesis One: Ancient Cosmology and the Origins Debate by John Walton The Lost Word of Adam & Eve: Genesis 2-3 and the Human Origins Debate The Lost Word of the Flood: Mythology, Theology, and the Deluge Debate Torah Story: An Apprenticeship to the Pentateuch by Gary Schnittjer Bible Project Podcast Series: 7th Day Rest Tree of Life Genesis YouTube Video: Genesis 1 Visual Commentary

Going into John H. Walton's 'The Lost World of Genesis One: Ancient Cosmology and the Origins Debate,' I knew little more about the book than what the publisher's summary on Audible told me. Recently recommended to me by someone who had not read the book either, I thought the book had been billed by Ken Ham and the Answers in Genesis crowd as a must-read. As it turns out, Ken Ham has recommended everyone read the book, but not for the reasons I assumed on the front end. And only after some remarks by Walton raised my eyebrow did I double-check what a search of AIG's website for the author might yield. This is a comfort to me personally, and I know now that I was paying attention rather than letting anyone do my thinking for me uncritically. But what struck me here in 'The Lost World of Genesis One' was where Walton - professor of Old Testament at Wheaton College in Wheaton, Illinois, alma mater of luminaries like Billy Graham, Mark Noll, Jim Elliot, and Wes Craven - quipped at a certain point that he is saddened by the plight of college students who are raised on a literal interpretation of the origin story in Genesis when they start taking science classes in college. Seeking to relieve the burden and resolve the conflict, Walton has devised a creative solution to the thorny problem of modern secular science contradicting a literal interpretation of Genesis. No, Walton does not believe the days described in the first chapter of the first book of the Bible are anything other than literal 24-hour periods. 'Yom' means what it means. But where the word 'created' is used, Walton disputes the conventional interpretation as having anything to do with material creation. Let me say that again. Walton contends that what the author of Genesis originally meant by "God created" is that God gave purpose to the physical matter which may have existed for any amount of time whatsoever prior to the beginning of the Biblical narrative. What the author of Genesis is describing is a teleological origin for everything described, not a physical origin. And just like that, we can sidestep and avoid all the now unnecessary conflict and contention. Apparent contradiction, be gone! Abra kadabra. Open sesame. Kamehameha! Perhaps also the good professor can explain to us what the definition of the word "is" is. Methinks that such quarrels about words do no good but only ruin the hearers. And arguing semantics aside, why would it necessarily follow that God would separate out the act of creating the physical matter of the universe and everything in it from the act of creation of the telos or purpose of the things He created? The intuitive answer as Walton sees it seems to be that God foreknew we would have conflicts with modern secular scientists who say there is no God. And the good Lord in His infinite kindness wanted to relieve us of the embarrassment of disagreeing with said scientists. Consequently, God ordained in eternity past that all these decades and centuries and millennia of misunderstanding the face-value meaning of Genesis would be cleared up by Professor Walton with the aid of ancient mythologies outside the Bible. What a mercy. Either that, or else this is not a new and better understanding of the Biblical text so much as yet another fatal compromise with liberal theology. And my money is on that latter explanation. --- Send in a voice message: https://anchor.fm/garrett-ashley-mullet/message Support this podcast: https://anchor.fm/garrett-ashley-mullet/support

ARTIGOS: * Coluna CosmoTeo - http://bit.ly/cosmoteo * Série "As Origens do Homem" - https://bit.ly/serieorigensdohomem LIVROS * Genesis 1 as Ancient Cosmology, por John Walton * The Lost World of Genesis One: Ancient Cosmology and the Origins Debate, por John Walton * O mundo perdido de Adão e Eva: o debate sobre a origem da humanidade e a leitura de Gênesis, por John Walton e participação de N. T. Wright. Editora Ultimato em parceria com a Associação Brasileira de Cristãos na Ciência, 2016 * Evolução, 3a edição, por Mark Ridley. Editora Artmed, 2006 * Editora IVP Academic, onde tem vários livros publicados do John Walton, inclusive a série The Lost World: https://www.ivpress.com/john-h-walton * O texto da Torá citado pode ser encontrado na editora Sêfer: https://www.sefer.com.br/tora-a-lei-de-moises/1/ CONTATO: * Instagram: @alexandre.fernandes.df * Linktree: https://linktr.ee/alexandre.fernandes.df --- Send in a voice message: https://anchor.fm/alexandre-fernandes-df/message

Are Genesis 1 and 2 literal? What's up with the differing timelines in those chapters? Where are the dinosaurs in the Bible? How do you know what ancient Hebrew words really meant? In this episode, Tim and Jon tackle your questions from the Ancient Cosmology series. Thanks to our audience for all your incredible questions!View full show notes from this episode →Timestamps How Can You Know the Correct Meaning of Ancient Words? (5:52 - 12:06)Can You Understand the Bible Without Other Resources? (12:06 - 21:04)What Is the Purpose of Creation in Genesis 1-2? (21:04 - 28:45)Are Genesis 1 and 2 Literal? (28:45 - 42:14)Where Are Dinosaurs in the Bible? (42:14 - 49:24)How Did Other Biblical Authors Interpret Genesis 1 and 2? (49:24 - 55:30)Referenced ResourcesInterested in more? Check out Tim's library here.John H. Walton, The Lost World of Genesis One: Ancient Cosmology and the Origins DebateJohn H. Walton, The Lost World of Adam and Eve: Genesis 2-3 and the Human Origins DebateRobin A. Parry, The Biblical Cosmos: A Pilgrim's Guide to the Weird and Wonderful World of the BibleAlister McGrath (multiple works on the intersection of Christian and scientific cosmology)John Polkinghorne (multiple works on the intersection of Christian and scientific cosmology)Show Music “Defender (Instrumental)” by TENTSShow produced by Dan Gummel, Zach McKinley, and Cooper Peltz. Show notes by Lindsey Ponder. Powered and distributed by Simplecast.

Rethinking Scripture Podcast - Episode 1: Introduction to Rethinking ScriptureJune 5, 2021 - Host: Dr. Gregory HallWhy is it important to rethink what we already know about the Bible? Well... because what we think we know is very likely wrong. Or at least it has been somehow altered, away from its original meaning, by our traditions and creeds. We also need to rethink because it's exactly what we don't want to do on our own. It's a human condition to want to hunker down and think the same way we've always thought. But intelligence in the modern era is more about how adaptable to change we are... than our unwillingness to think about something new.Referenced Resources:Grant, Adam M. (2021) Think Again: The Power of Knowing What You Don't Know (Introduction). New York, NY: Random House.Walton, J. H. (2009). The Lost World of Genesis One: Ancient Cosmology and the Origins Debate (pp. 7–8). Downers Grove, IL: IVP Academic.McKnight, S. (2008). The Blue Parakeet: Rethinking How You Read the Bible (pp. 31–33). Grand Rapids, MI: Zondervan.Show Music:Intro/Outro - "Growth" by Armani Delos SantosTransition Music - produced by Jacob A. HallPodcast Website:RethinkingScripture.comThe John Study Resources: https://rethinkingscripture.com/john-study-resources/ Sister site: RethinkingRest.comSocial Media:Facebook: https://www.facebook.com/RethinkingScripture Twitter: @RethinkingStuffInstagram: rethinking_scriptureYouTube Channel: https://www.youtube.com/channel/UC6YCLg2UldJiA0dsg0KkvLAPowered and distributed by Simplecast.

Books for more info and the ones referenced:Jamin Bradley, Alien Theology.Walton, John H., and J. Harvey Walton. Demons and Spirits in Biblical Theology: Reading the Biblical Text in Its Cultural and Literary Context. Eugene, OR: Cascade Books, 2019. Print.Walton, John H.. The Lost World of Adam and Eve: Genesis 2-3 and the Human Origins Debate (p. 195). InterVarsity Press. Kindle Edition.Gay Robins, “Cult Statues in Ancient Egypt,” in Cult Image and Divine Representation in the Ancient Near East, ed. Neal H. Walls (Boston: American Schools of Oriental Research, 2005), 1–2.For more on Eden as a temple, see John H. Walton’s book, The Lost World of Genesis One: Ancient Cosmology and the Origins Debate. Heiser, Michael S. “Image of God.” Ed. John D. Barry et al. The Lexham Bible Dictionary 2016 : n. pag. Print. Wink, Walter. Engaging the Powers. Kindle Location, 1980-1982.See my excursus on “Women in Ministry” in my book The Rush and the Rest, for further discussion on these more complicated passages.Keener, Craig S. Paul, Women, and Wives: Marriage and Women's Ministry in the Letters of Paul. Grand Rapids, Baker Academic, 2004, Kindle Locations 2142-2143.Heiser, Michael S. The Unseen Realm: Recovering the Supernatural Worldview of the Bible. First Edition. Bellingham, WA: Lexham Press, 2015. Print.

In this supplemental pod, Curtis gives some of the background context for John 1:1-9. Topics include the ancient understanding of creation, the culture of Ephesus, and why the Bible has authority in the first place.Let us know what you think at pomonavalleychurch [at] gmail [dot] com.Resources mentioned include:John: A Commentary by Marianne Meye ThompsonScripture and the Authority of God by N.T. WrightThe World of the New Testament: Cultural, Social, and Historical Contexts edited by Joel Green and Lee Martin McDonaldBackgrounds of Early Christianity by Everett FergusonAncient Near Eastern Thought and the Old Testament: Introducing the Conceptual World of the Hebrew Bible by John WaltonThe Lost World of Genesis One: Ancient Cosmology and the Origins Debate by John Walton

In this episode, Kenny interviews author, apologist, podcaster, and philosopher Tyler Vela to talk about the literary framework hypothesis of Genesis 1 as well as Tyler's thoughts about pieces of Genesis 1 being motifs and metaphors that would lead us to believe that Genesis 1 is in large part a polemic argument written by Moses on behalf of Yahweh the creator. Tyler Vela studied Philosophy and English at California State University, Sonoma. He also earned a Bachelors degree in Biblical and Theological Studies from Moody Bible Institute. Currently, Tyler is working towards a Masters of Biblical Studies at Reformed Theological Seminary (Charlotte). Tyler is the host of The Freed Thinker Podcast and blog and is a frequent guest on many Christian and skeptical podcasts and forums. Subscribe to The Freed Thinker Podcast: www.thefreedthinker.podbean.com To check out Tyler Vela's paper: A Historical-Grammatical and Polemical Reading of Genesis 1 Check out The Mentionables Conference. Recommended Reading: The Genesis Debate: Three Views on the Days of Creation (multiple contributors, Foreword by Norm Geisler, Edited by David Hagopian) The Lost World of Genesis One: Ancient Cosmology and the Origins Debate (by John H. Walton) Reading Genesis with Ancient Eyes by John Walton, Ph.D. [YouTube Video/Lecture] The Framework Interpretation: An Exegetical Summary [Blog/Article] Meredith G. Kline on "Space and Time in the Genesis Cosmogony" [Blog/Article]

In the third episode of our podcast series “Audio Appendix,” Corey Widmer talks with Third member Mark Sprinkle about the age-old faith and science debate, how we can become better readers and interpreters of Scripture, and why the integration of faith and science is important to the mission of the gospel. For further reading: The Lost World of Genesis One: Ancient Cosmology and the Origins Debate, by John H. Walton The Lost World of Adam and Eve: Genesis 2-3 and the Human Origins Debate, by John Walton with N.T. Wright Adam and the Genome: Reading Scripture after Genetic Science, by Dennis Venema and Scot McKnight Origins: Christian Perspectives on Creation, Evolution, and Intelligent Design, By Deborah and Loren Haarsma The Reason for God, chapter 6, “Science Has Disproved Christianity,” by Tim Keller “Sea Slugs and Scorpions: The Art and Science of Christian Education,” by Mark Sprinkle. www.biologos.org

In this episode I present the final installment of my series on Genesis 1 and what I think is the best handling of the text - the Polemical Literary Framework. This is part 5 of the series so I recommend listening back to the previous episodes before jumping into this one.  Enjoy the show!  The Mentionables Conference 2018 registration: https://thementionables.org/ Sources: John Walton “Reading Genesis Through Ancient Eyes” - https://www.youtube.com/watch?v=ci-6ekUmQFE Genesis 1 as Ancient Cosmology (Eisenbrauns: 2011) The Lost World of Genesis One: Ancient Cosmology and the Origins Debate (IVP, 2009) Ancient Near Eastern Thought and the Old Testament (Baker: 2006) Ancient Israelite Literature in Its Cultural Context: A Survey of parallels between biblical and ancient Near Eastern texts (Grand Rapids: Zondervan, 1989)“Creation in Genesis 1:1 - 2:3 and the Ancient Near East: Order out of Disorder after Chaoskampf,” Calvin Theological Journal 43 (2008): 48-63. “Interpreting the Bible as an Ancient Near Eastern Document” in Israel-Ancient Kingdom or Late Invention? Archaeology, Ancient Civilizations, and the Bible, ed. D. Block (Nashville: Broadman/Holman, 2008) 298-327.  Futato, Mark (Spring 1998)."Because it Had Rained: A Study of Genesis 2:5–7 With Implications for Genesis 2:4–25 and Genesis 1:1–2:3" (PDF). Westminster Theological Journal. Gordon. 60 (1): 1–21  Irons, Lee (January 2000)."The Framework Interpretation: An Exegetical Summary". Ordained Servant. Upper register. 9 (1): 7–11 Kline, Meredith (1996)."Space and Time in the Genesis Cosmogony". Perspectives on Science & Christian Faith (48): 2–15  Miller and Soden In the Beginning… We Misunderstand. (Kregel: 2012) Currid, John Against the Gods (Crossway: 2013) “The Nature of Polemical Thought and Writing,” https://www.monergism.com/thethreshold/sdg/polemic.html  Niehaus, Jeffrey Ancient Near Eastern Themes in Biblical Theology (Kregel: 2008)

For centuries the story of Adam and Eve has resonated richly through the corridors of art, literature, and theology. But, for most modern readers, taking it at face value is incongruous. New insights from anthropology and population genetics–let alone evolutional biology–complicate any attempt to reconcile them with a biblical account of human origins. Indeed, for many Christians who want to take seriously the authority of the Bible, insisting on a literal understanding of Genesis 2-3 looks painfully like a “tear here” strip between faith and science. Who were the historical Adam and Eve? What if we’ve been reading Genesis–and its claims regarding material origins–wrong? In what cultural context was this couple, this garden, this tree, this serpent portrayed? Following his groundbreaking Lost World of Genesis One, John Walton explores the ancient Near Eastern context of Genesis 2-3, creating space for a faithful reading of Scripture along with full engagement with science for a new way forward in the human origins debate. John Walton is a professor of Old Testament at Wheaton College in Illinois and an editor and writer of Old Testament comparative studies and commentaries. Throughout his research, Walton has focused his attention on comparing the culture and literature of the Bible and the ancient Near East. He has published dozens of books, including Genesis 1 as Ancient Cosmology (Eisenbrauns, 2011), The Lost World of Genesis One: Ancient Cosmology and the Origins Debate (IVP, 2009), and Ancient Near Eastern Thought and the Old Testament (Baker Books, 2006). Learn more about your ad choices. Visit megaphone.fm/adchoices

For centuries the story of Adam and Eve has resonated richly through the corridors of art, literature, and theology. But, for most modern readers, taking it at face value is incongruous. New insights from anthropology and population genetics–let alone evolutional biology–complicate any attempt to reconcile them with a biblical account of human origins. Indeed, for many Christians who want to take seriously the authority of the Bible, insisting on a literal understanding of Genesis 2-3 looks painfully like a “tear here” strip between faith and science. Who were the historical Adam and Eve? What if we’ve been reading Genesis–and its claims regarding material origins–wrong? In what cultural context was this couple, this garden, this tree, this serpent portrayed? Following his groundbreaking Lost World of Genesis One, John Walton explores the ancient Near Eastern context of Genesis 2-3, creating space for a faithful reading of Scripture along with full engagement with science for a new way forward in the human origins debate. John Walton is a professor of Old Testament at Wheaton College in Illinois and an editor and writer of Old Testament comparative studies and commentaries. Throughout his research, Walton has focused his attention on comparing the culture and literature of the Bible and the ancient Near East. He has published dozens of books, including Genesis 1 as Ancient Cosmology (Eisenbrauns, 2011), The Lost World of Genesis One: Ancient Cosmology and the Origins Debate (IVP, 2009), and Ancient Near Eastern Thought and the Old Testament (Baker Books, 2006). Learn more about your ad choices. Visit megaphone.fm/adchoices

For centuries the story of Adam and Eve has resonated richly through the corridors of art, literature, and theology. But, for most modern readers, taking it at face value is incongruous. New insights from anthropology and population genetics–let alone evolutional biology–complicate any attempt to reconcile them with a biblical account of human origins. Indeed, for many Christians who want to take seriously the authority of the Bible, insisting on a literal understanding of Genesis 2-3 looks painfully like a “tear here” strip between faith and science. Who were the historical Adam and Eve? What if we’ve been reading Genesis–and its claims regarding material origins–wrong? In what cultural context was this couple, this garden, this tree, this serpent portrayed? Following his groundbreaking Lost World of Genesis One, John Walton explores the ancient Near Eastern context of Genesis 2-3, creating space for a faithful reading of Scripture along with full engagement with science for a new way forward in the human origins debate. John Walton is a professor of Old Testament at Wheaton College in Illinois and an editor and writer of Old Testament comparative studies and commentaries. Throughout his research, Walton has focused his attention on comparing the culture and literature of the Bible and the ancient Near East. He has published dozens of books, including Genesis 1 as Ancient Cosmology (Eisenbrauns, 2011), The Lost World of Genesis One: Ancient Cosmology and the Origins Debate (IVP, 2009), and Ancient Near Eastern Thought and the Old Testament (Baker Books, 2006). Learn more about your ad choices. Visit megaphone.fm/adchoices

For centuries the story of Adam and Eve has resonated richly through the corridors of art, literature, and theology. But, for most modern readers, taking it at face value is incongruous. New insights from anthropology and population genetics–let alone evolutional biology–complicate any attempt to reconcile them with a biblical account of human origins. Indeed, for many Christians who want to take seriously the authority of the Bible, insisting on a literal understanding of Genesis 2-3 looks painfully like a “tear here” strip between faith and science. Who were the historical Adam and Eve? What if we’ve been reading Genesis–and its claims regarding material origins–wrong? In what cultural context was this couple, this garden, this tree, this serpent portrayed? Following his groundbreaking Lost World of Genesis One, John Walton explores the ancient Near Eastern context of Genesis 2-3, creating space for a faithful reading of Scripture along with full engagement with science for a new way forward in the human origins debate. John Walton is a professor of Old Testament at Wheaton College in Illinois and an editor and writer of Old Testament comparative studies and commentaries. Throughout his research, Walton has focused his attention on comparing the culture and literature of the Bible and the ancient Near East. He has published dozens of books, including Genesis 1 as Ancient Cosmology (Eisenbrauns, 2011), The Lost World of Genesis One: Ancient Cosmology and the Origins Debate (IVP, 2009), and Ancient Near Eastern Thought and the Old Testament (Baker Books, 2006). Learn more about your ad choices. Visit megaphone.fm/adchoices

For centuries the story of Adam and Eve has resonated richly through the corridors of art, literature, and theology. But, for most modern readers, taking it at face value is incongruous. New insights from anthropology and population genetics–let alone evolutional biology–complicate any attempt to reconcile them with a biblical account of human origins. Indeed, for many Christians who want to take seriously the authority of the Bible, insisting on a literal understanding of Genesis 2-3 looks painfully like a “tear here” strip between faith and science. Who were the historical Adam and Eve? What if we’ve been reading Genesis–and its claims regarding material origins–wrong? In what cultural context was this couple, this garden, this tree, this serpent portrayed? Following his groundbreaking Lost World of Genesis One, John Walton explores the ancient Near Eastern context of Genesis 2-3, creating space for a faithful reading of Scripture along with full engagement with science for a new way forward in the human origins debate. John Walton is a professor of Old Testament at Wheaton College in Illinois and an editor and writer of Old Testament comparative studies and commentaries. Throughout his research, Walton has focused his attention on comparing the culture and literature of the Bible and the ancient Near East. He has published dozens of books, including Genesis 1 as Ancient Cosmology (Eisenbrauns, 2011), The Lost World of Genesis One: Ancient Cosmology and the Origins Debate (IVP, 2009), and Ancient Near Eastern Thought and the Old Testament (Baker Books, 2006). Learn more about your ad choices. Visit megaphone.fm/adchoices

For centuries the story of Adam and Eve has resonated richly through the corridors of art, literature, and theology. But, for most modern readers, taking it at face value is incongruous. New insights from anthropology and population genetics–let alone evolutional biology–complicate any attempt to reconcile them with a biblical account of human origins. Indeed, for many Christians who want to take seriously the authority of the Bible, insisting on a literal understanding of Genesis 2-3 looks painfully like a “tear here” strip between faith and science. Who were the historical Adam and Eve? What if we’ve been reading Genesis–and its claims regarding material origins–wrong? In what cultural context was this couple, this garden, this tree, this serpent portrayed? Following his groundbreaking Lost World of Genesis One, John Walton explores the ancient Near Eastern context of Genesis 2-3, creating space for a faithful reading of Scripture along with full engagement with science for a new way forward in the human origins debate. John Walton is a professor of Old Testament at Wheaton College in Illinois and an editor and writer of Old Testament comparative studies and commentaries. Throughout his research, Walton has focused his attention on comparing the culture and literature of the Bible and the ancient Near East. He has published dozens of books, including Genesis 1 as Ancient Cosmology (Eisenbrauns, 2011), The Lost World of Genesis One: Ancient Cosmology and the Origins Debate (IVP, 2009), and Ancient Near Eastern Thought and the Old Testament (Baker Books, 2006). Learn more about your ad choices. Visit megaphone.fm/adchoices

6,000 years? 4,500,000,000 years? How long has this blue ball been bouncing? Folks have pondered the mystery of Earth's age for a long time. It's tripped Christians up quite a bit too (just sayin'). But what if it's a mystery the Bible never intended to solve? Check out this eye-opening teaching from Jimmy that will make you rethink how you read the creation account in Genesis.Check out JimmyandKelly.com for more extensive show notes. Want to ask us a question? Email question@clearlypodcast.com.Interested in more on this topic?