1747 Slices
Medium 9780890515372

26. Why Is the Scopes Trial Significant?

Ken Ham Master Books ePub

26

Why Is the Scopes Trial Significant?

By Ken Ham & Dr. David Menton

In recent years, removing the Ten Commandments from public spaces has been big news. In fact, Christian morality on the whole seems to be rapidly declining in America and the western hemisphere: abortion is on the rise, divorce rates are climbing, gay marriage issues are increasing. But did you know there is a connection between these events and the 1925 Scopes trial?

In 2003, news reports featured many people demonstrating in front of the Alabama court building after the decision to remove the Ten Commandments monument as a public display. Some were lying prostrate on the ground, crying out to the Lord to stop this from happening. But how many of these people really understood the foundational nature of this battle?

If we asked the demonstrators, "Do you believe in millions of years for the age of the earth — and what about the days of creation in Genesis 1?" — well, our long experience in creation ministry indicates that the answer would most likely be something like "What? They’re taking the Ten Commandments out — why are you asking me irrelevant questions?"

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Medium 9781614580164

11. How Did Animals Spread All Over the World from Where the Ark Landed?

Master Books ePub

11

How Did Animals Spread All Over the World from Where the Ark Landed?

Paul F. Taylor

An issue often used in an attempt to beat biblical creationists over the head is the worldwide distribution of animals. Such a distribution, say critics, proves that there could never have been a global Flood or an Ark. If the Ark landed somewhere in the Middle East, then all the animals would have disembarked at that point, including animals that we do not find in the Middle East today, or in the fossil record in that area. How did kangaroos get to Australia, or kiwis to New Zealand? How did polar bears get to North America and penguins to Antarctica?

Not a Science Textbook

Skeptics often claim, The Bible is not a science textbook. This, of course, is true because science textbooks change every year, whereas the Bible is the unchanging Word of God the God who cannot lie. Nevertheless, the Bible can be relied upon when it touches on every scientific issue, including ecology. It is the Bible that gives us the big picture. Within this big picture, we can build scientific models that help us explain how past events may have come about. Such models should be held to lightly, but the Scripture to which they refer is inerrant. That is to say future research may cast doubt on an actual model, without casting doubt on Scripture.

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Medium 9780253351333

3 What I and Thou Is Really Saying

Hilary Putnam Indiana University Press ePub

In Israelis and the Jewish Tradition, David Hartman speaks of the disastrous psychological burden of what he calls “event-grounded theology”:

The Six-Day War taught me that a deep part of me agreed with certain features of [Yehudah] Halevi’s1 understanding of Judaism. Nevertheless, I also vividly recall the extreme emotional change from the elation over the victory to the despair and anxiety that gripped the country during and after the Yom Kippur war. Although I still acknowledged the power of events, I now recognize the manic-depressive consequences possible in an event-grounded theology. I am drawn to the sobriety of Maimonides and the Talmudic tradition as ways of moderating the event-driven passions of traumatic historical events.2

If one has ever read the major prophets, Isaiah, Jeremiah, and Ezekiel, and then the twelve so-called “minor prophets” through in succession, one knows just how intensely the problem Hartman is wrestling with was felt by all of them. For biblical Judaism—Judaism before the sages of the Talmud (let alone the philosophers)—bad things were supposed to happen to bad people (or peoples—there is considerable wavering in the Jewish Bible between the idea that an angry God will punish a whole people and the thought that he will spare righteous individuals), and the oscillation between optimism and despair produced by the experiences of the Assyrian and Babylonian captivities is palpable in the prophetic writings. Perhaps the most moving lines in that most tragic of books, Eikha (Lamentations) are these: “We have transgressed and rebelled; you have not pardoned. You have covered yourself with anger and pursued us; you have slain us without pity. You have covered yourself with a cloud so that prayer should not pass through.” (Lam. 3:42–44)

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18. Education

Malcolm Bull Indiana University Press ePub

THE ACCREDITATION MOVEMENT of the 1930s was a key moment in Adventist education. Thereafter, church schools and colleges were primarily concerned with preparing students for professional careers, and Adventist teachers, particularly those in higher education, became increasingly preoccupied with their professional standing. This bred a skeptical spirit toward the Adventist tradition, which, during the middle decades of the twentieth century, paralleled that of the church’s doctors.

In assessing the effects of this, it is tempting to believe that the Adventist educator has always been in tension with other sections of the church. But the relationship between Adventist teachers and, for example, church leaders has not been quite so simple. For most of the denomination’s history, educators and leaders have shared the same presuppositions about Adventist education and have been equally responsible for the development of the church’s school system. When disagreements have broken out, they have normally been over the teaching community’s desire to take the denomination’s commitment to academic endeavor to its logical conclusion, and the leadership’s unwillingness to accept the consequences of policies they have themselves instituted.

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4. Aquinas on the Sufferings of Job

Daniel HowardSnyder Indiana University Press ePub

ELEONORE STUMP

Aquinas wrote commentaries on five books of the Old Testament (Psalms, Job, Isaiah, Jeremiah, Lamentations), two Gospels (Matthew and John), and the Pauline epistles. These biblical commentaries have not received the same sort of attention as some of his other works, such as the Summa theologiae or the Summa contra gentiles, but they are a treasure trove of philosophy and theology.1 The commentary on Job in particular is one of Aquinas’s more mature and polished commentaries. Unlike many of them, which are preserved in the form of a reportatio, a transcription of Aquinas’s lecturers by someone who attended them, the commentary on Job is an expositio, material reworked and revised by Aquinas himself.2 The commentary sheds light on Aquinas’s understanding of God’s providence and especially of the relation between God’s providence and human suffering. Aquinas does discuss providence in other works as well, most notably in book 3 of the Summa contra gentiles, which is roughly contemporary with the commentary on Job; and he considers problems involving suffering in many of the biblical commentaries, especially those on the Pauline epistles.3 But the book of Job is the paradigmatic presentation of the problem of evil for anyone trying to reconcile the existence of God with the presence of evil in the world, and it is therefore particularly interesting to see how Aquinas interprets this book. So, although I turn to the Summa contra gentiles and the commentaries on the Pauline epistles when appropriate, my focus is on Aquinas’s commentary on Job.

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