A Biblical Case for an Old Earth, by David Snoke, part 9

I have posted several times on David Snoke's A Biblical Case for an Old Earth (Grand Rapids, Mi: Baker Books, 2006). The most recent post is here.

Having considered the main arguments for young-earth creationism, and seriously weakened or demolished them, using the Bible itself, Snoke considers the question of the relationship between science and Christianity. Although he does not mention Ian Barbour (and perhaps is unaware of him) Barbour has been the most prominent voice arguing for Integration of science and Christianity. (As opposed to supposing that they are necessarily in conflict, or that they have nothing to say to each other.) Snoke uses the term, Concordist science. For what it's worth, I agree whole-heartedly. Scientific facts are one part of God's revelation to us, and, although not as important as the Bible, or, especially as God's revelation in Jesus Christ, the different ways in which God has revealed Himself to us should agree, or at least work together, provided, of course, that we understand them well enough.

So why do some Christians, who take the Bible seriously, take the position that science and Biblical revelation are opposed?

Many Christians seem to be afraid to make any predictions based on the Bible that could be falsified, for fear that people will reject all of Christianity if it is attached to a particular scientific theory. This, in my experience, lies at the root of much of the objection to concordantist science. Many Christians want to seal off their Christian belief from any possible contradiction with science, so that it is an impregnable fortress against all attack.
I call this basic mind-set of so many Christians, both conservative and liberal, the "two-worlds" view. . . . This view says, in essence, that science and real-world experience lie in one world and that the Bible and theology lie in another world, completely distinct from the first. The two worlds do not contradict each other because they cannot; no overlap exists so one world does not have implications in the other. The Bible has authority in matters of faith, but not at all in matters of science, because faith and science have nothing to say about each other. . . . This two-worlds mind-set reflects an essentially defensive posture. Having survived a long tradition of attack on Christianity in the name of science, many Christians assume that if the two worlds did overlap, then science would surely contradict Christian faith. Even if science does not presently appear to contradict our faith, the possibility always exists that it will. (pp. 117-8)

Well, says Snoke, so what if there is that possibility? He goes on to make a strong statement:
We must face the facts: if the Bible is wrong, utterly wrong, about the history of our origins, then we should dump it. We cannot avoid this risky aspect of our faith. If we protect the Bible by attacking modern science, or if we protect it by making it speak only about matters of morality and personal faith, we have cut it off from the real world and made it far less than it claims to be. (p. 121)

Wow! But I think he is exactly right about that.

Thanks for reading. Read Snoke.