Future Conference on Science and Faith at Northeastern Seminary, Rochester, NY (October 25–26, 2019)

This is a heads up about a special conference on science and faith that will take place October 25–26, 2019 at Northeastern Seminary in Rochester, NY.

Every other year Northeastern Seminary co-sponsors a Fall theology conference with the Canadian-American Theological Association.

In 2019 the conference will have another co-sponsor—the Canadian Scientific and Christian Affiliation. Other co-sponsors might include the American Scientific Affiliation and BioLogos.

Keynote Speaker—William Brown

Our keynote speaker has already been booked—William P. Brown, professor of Old Testament at Columbia Theological Seminary.

Brown is an excellent biblical scholar and teacher, who has always had an interest in science. He is the author of many books on biblical interpretation that I have found helpful.

One of his best, which is directly relevant to the theme of the conference, is The Seven Pillars of Creation: The Bible, Science, and the Ecology of Wonder (Oxford University Press, 2010). In this book Brown examines seven different creation accounts in the Old Testament and imaginatively links them to his reflections on various aspects of the natural world that we have discovered through scientific exploration.

In my 2017 essay on the relationship of the Garden of Eden narrative to the evolution of humanity (“Reading Genesis 3 Attentive to Human Evolution: Beyond Concordism and Non-Overlapping Magisteria”), I cited Brown’s methodology in The Ten Pillars of Creation book as my model for how to think about the possible relationship of the Bible and evolution.

Brown and Middleton Essays for a Future Book

Brown and I are writing two chapters on the Old Testament for a volume entitled Christian Theology and the Modern Sciences, edited by John Slattery. I will be writing on Genesis 1–2, while Brown will write on the wisdom literature. We will each address how our assigned portion of Scripture relates to matters of ecology and science.

Interestingly, I was originally asked to contribute a chapter on the New Testament, based on a paper I gave in 2017 on the relevance of New Testament eschatology for ecology at the Society of Biblical Literature. When I explained that New Testament was not my primary expertise, I was offered a chapter on the Old Testament instead.

A tentative Table of Contents for the entire volume is as follows:

1. Introduction

Part 1: A History of Christian Theology and Science

2. Hebrew Bible (Middleton)
3. Hebrew Bible (Brown)
4. New Testament
5. New Testament
6. Augustine of Hippo
7. Cappadocian Fathers
8. Maximus and John of Damascus
9. Hildegard of Bingen
10. Francis of Assisi
11. Thomas Aquinas
12. Hesychast Controversy and Gregory Palamas
13. Post-Reformation Catholic Figure
14. Luther/Melanchthon
15. Calvin
16. Newman
17. Wesley
17. 20th and 21st Century Catholic Voices on Nature and Science
18. 20th and 21st Century Protestant Voices on Nature and Science
19. 20th and 21st Century Orthodox Voices on Nature and Science

Part 2: Reconsidering Theology and Science Narratives

20. HB and Race/Gender
21. NT and Race/Gender
22. Theological & Scientific Origins of Misogyny
23. Theological & Scientific Origins of Racism
24. Linnaeus and Human Stratification
25. Exemplar Chapter on Theology, Science, Race, Gender in 19th/20th/21st
26. Exemplar Chapter on Theology, Science, Race, Gender in 19th/20th/21st
27. Exemplar Chapter on Theology, Science, Race, Gender in 19th/20th/21st

Part 3: Broadening the Possibilities for Theology and Science

28. Physical Sciences
29. Biological Sciences
30. Medical Sciences
31. Social Sciences
32. Psychological Sciences
33. Environmental Sciences

Christian Theology and the Modern Sciences will be published in the “Companions” series by Bloomsbury / T&T Clark.

An Interview with Brown and Middleton

Back in May 2015 Brown and I were interviewed together in a live streaming event on Google Hangout by Matt Lynch of the Westminster Theological Center in the UK.

The focus of the interview was on themes arising from our most recent books, Brown’s Wisdom’s Wonder: Character, Creation, and Crisis in the Bible’s Wisdom Literature (Eerdmans, 2014) and my A New Heaven and a New Earth: Reclaiming Biblical Eschatology (Baker Academic, 2014), along with and my earlier book The Liberating Image: The Imago Dei in Genesis 1 (Brazos, 2005).

You can watch a recording of the interview here.

Don’t Forget the Science and Faith Conference

Remember to make a note to reserve October 25–26, 2019.

There will be a Call for Papers sent out from Northeastern Seminary and from each of the co-sponsoring organizations.

So stay tuned for more information about the conference as the time draws near.

 

Advertisements

Death and the Curse in the Garden of Eden—and Beyond

A new online article that I wrote on the topic of death in the Garden of Eden has now been posted to the website of the Carl F. H. Henry Center for Theological Understanding.

Here is a summary of the article:

It has been a common (though not universal) assumption in the history of Christian thought that humans were created immortal, and only lost their immortality with the entrance of death as the consequence for sin. This is, however, a misreading of the biblical data, which suggests that humans were created mortal with the possibility of attaining eternal life—a possibility that was lost through sin and is now realized in Jesus Christ.

Were Humans Mortal before the Fall?

The article is published in an online journal of the Henry Center called Sapientia, in the Areopagite forum (the Aereopagus was the meeting place in Athens where Paul preached in Acts 17).

My piece is the first in a series of blog posts that were invited to respond to the question Were humans mortal before the fall? Each blog post will give a different author’s perspective on this issue.

The Creation Project

I’ve been involved for three years now with the Creation Project of the Henry Center, which has explored the themes of Reading Genesis (2016), the Doctrine of Creation (2017), and Theological Anthropology (2018).

Each summer (in June) the Creation Project has run a conference (called Dabar, Hebrew for “word”) on the topic for the year, held on the site of Trinity Evangelical Divinity School, near Chicago.

At the first two Dabar conferences I gave paper responses, first to a paper on Genesis 1–11 (2016) and then to a paper on God as an Agent (2017).

Death, Immortality, and the Curse

This year (2018) I was invited to write a paper for the conference, which will have two respondents (one by a theologian, the other by a biblical scholar). I’ve been asked to give a brief response to my respondents.

My paper is entitled: “Death, Immortality, and the Curse: Interpreting Genesis 2–3 in the Context of the Biblical Worldview.”

It’s an expansion of the shorter Sapientia article, attempting to connect the discussion of death and mortality (from that article) with the broader “ecological” picture of how humans affect the non-human world for good or ill, which is first articulated by the “curse” on the ground because of human sin (Genesis 3:17).

The shorter article, entitled “Humans Created Mortal, with the Possibility of Eternal Life,” is available online.

My Ambiguous Relationship with Carl Henry

For those interested, you can check out the blog post I wrote in anticipation of attending the first Dabar conference (2016), where I recounted my initial (unpleasant) encounter with Carl Henry over twenty years before.

Luckily, my experience with the Henry Center has been much more positive than that early encounter. In my evaluation of the 2016 conference, I wrote:

“I found the atmosphere of the Dabar conference to be collegial and open. While the presenters, respondents, and other participants did not agree on everything, there was a welcoming hospitality between everyone, regardless of viewpoint.”

I later recounted my experience of the second Dabar conference (2017), where I was a respondent to philosopher Billy Abraham.

I’m very much looking forward to this year’s conference.

Dominion: The Image of God and the Feminine Experience

Probably no other topic has engaged my interest as the imago Dei—what it means for humans to be made in God’s image.

My interest in the topic began as a personal exploration of my own identity and has blossomed over the years into a long-term research project. It turns out that there are more facets to the imago Dei than are dreamed of in our theology.

Besides my book The Liberating Image: The Imago Dei in Genesis 1 (Brazos, 2005), I’ve written over a dozen journal articles, book chapters, encyclopedia entries, and blog posts on various aspects of the subject. And I am deepening my understanding of the imago Dei all the time.

The Image of God in the Ancient Near East and in the Modern World

I was recently interviewed on the subject of the image of God by Deb Gregory for the Betwixt podcast series.

The interview I participated in, which is fifth in a series on “The Image of God and the Feminine Experience,” addresses whether the so-called “functional” interpretation of the imago Dei, which involves human “rule” or “dominion” over the earth (a view that I have argued for in my writings), excludes women—either explicitly or implicitly.

Deb Gregory starts the podcast with an excellent overview of the ancient Near Eastern background to the functional view of the image of God, then raises the question of whether this includes women.

The thirty-five minute interview starts at about the ten minute mark, and is followed by Deb’s brilliant five-minute meditation on implications of the discussion.

You can listen to the podcast  on the Missio Alliance website or on Sound Cloud, which is the home for Betwixt podcasts.

Here is Deb’s description of the interview topic:

Near the end of the twentieth century, the Functional View of the image of God emerged with virtual consensus among Old Testament scholars. The discovery of ancient texts which used “image of God” language in reference to kings and cult images led scholars to recast the imago Dei in terms of how a king or priest functions as a royal representation of God.

The Functional View asserts that man was created to be God’s physical representation on earth and to function as his agent and vice-regent in exercising dominion. But what about women? Was Eve also made in the image of God or was she a derivation of the man from whom she was extracted? Did she also possess this royal dominion or was she created to submit under the authority of the man who acted alone as God’s royal representative?

In conversation with theologian J. Richard Middleton, Betwixt explores the Functional View along with questions it raises about dominion, power, gender, ecology, and politics.

The Betwixt Podcast Series on the “Image of God”

If you are interested, you can access all the podcasts on the “The Image of God and the Feminine Experience” on the Missio Alliance website.

1. Introduction to the Image of God & the Feminine Experience

2. Female Men of God & the Early Church

3. Are Women Rational? Let’s Ask Google!

4. Sex Difference & the Image of God

5. Dominion

Other Betwixt Podcasts (including interviews with Walter Brueggemann)

You can listen to other Betwixt podcasts here, including a couple of great conversations with Old Testament scholar Walter Brueggemann.

Why “Betwixt”?

Here is the website explanation of what the Betwixt podcast tries to accomplish:

The Betwixt podcast is devoted to the betwixing space where faith and culture converge. This intersection, at once sacred and dangerous, sanctions the shedding of our past and the mantling of our becoming. Conversations with fascinating guests will coax us out of our ideological trenches with betwixting stories from the middle space.