Book Review: The Lost World of Genesis One

Book Review - The Lost World of Genesis One

In The Lost World of Genesis One, John Walton presents a way to understand the Genesis 1 creation account based on Aristotelian epistemology without once citing Aristotle. Aristotle defined four types of causation: material, formal, efficient, and final. Walton proposes that while most believers view (and have been taught) that Genesis 1 is an account of material causes of existence, the ancient Hebrews, and other ancient civilizations, would have received it as describing efficient and final causation. Restated in different words, the author of Genesis described the creation of the functions and purpose of the universe and its contents. It describes the nature of completion; God rested on the seventh day by taking His place in the cosmic temple that He had set in order. 

The difficulties that arise from trying to interpret this passage as a scientific description of material origins are numerous. Equally difficult, in a different venue,  is trying to use scientific theories to prove metaphysical truth. These problems do not arise when we receive Genesis 1 as a description of spiritual realities. God’s purposes in His kingdom are described as bringing light, life, provision, and order out of chaos. Walton points to God’s words to Job (38:1-40:2) as a warning against  trying to link our scientific understanding to proof for or against His existence or His actions.

“The book [of Job] is full of Job’s demand for an explanation. When God finally appears, he does not offer an explanation, but offers a new insight to Job. By confronting Job with the vast complexity of the world, God shows that simplistic models are an inadequate basis for understanding what He is doing in the world.” (p 132)

In eighteen propositions, after explaining his epistemological approach to Genesis 1, Walton proposes an approach to deal with teaching science as it relates to matters of faith. The relation of evolution, intelligent design to empiricism and teleology must be addressed in order to properly teach science and the humanities.  He proposes that a clear divide does exist between the empiricism that defines science, and the humanities that address purpose and meaning. There may be evidence pointing to purpose in a scientific theory, but it cannot be proven because it is the wrong sort of stuff. They operate on different layers. 

The bottom line on the first chapter of Genesis is, for believers, that God is the immovable mover, the first cause, at all levels of existence, but this account does not provide scientific details. Rather, the chapter is written to describe that God, the YHWH of the Jews, assigned functions in order to accomplish His purposes, and then entered into the role He had prepared for Himself, as the God of the universe.

China's future and the West

In chapters six and seven of “Making Sense of  GOD” , Timothy Keller describes the implications of three possible sources of identity. Historically, people defined themselves by their society and its values and advancement. He gives the example of warriors who counted it an honor to die in battle for their people. Modern society tells people to find themselves in their own desires and values, regardless of social constraints, mores, and values. Biblically, believers in God defined themselves by their relationship to Him and in Him.

There is a curious shift in society to which I have no insight. In the past few decades, China has shifted from a very tradition-honoring society to one in which entrepreneurship is highly rewarded. While paying homage to the wisdom of ancient Chinese culture and tradition, it appears that China is moving culturally in the direction of valuing innovation and modernity, not foe their own sake, but because they promote efficiency, productivity, and prosperity. The outcome of this shift is outside my understanding, but it raises a question for believers.

In the west (Europe and North America) the new definition of self has been tried and found wanting. We have become societies of infinite variability with innumerable factions self-defined by their own values. And the conflict between factions seems to grow without limit. Christians, with centuries of history of sectarianism, seem to still, somehow unite based on the core values of who Jesus is, what He did, and what He commands, but are rapidly minoritizing in western society.

China has a much weaker basis in Christian values than the west although the gospel has been there for centuries and has a foothold. How will China fare as they progress into the social experiment of abandoning their tradition? Will their society dissolve into a sea of conflicting factions, will they retreat into the safety of tradition, or will Christianity have the opportunity to form a new basis for social values and function? How will the west react to the changes in China? Is this the precursor to that period in which the gospel will be preached effectually to every nation and every person? (Matthew 24:14) Will the west seize the weakness of Chinese society to prey on them? Or will China discover a new strength in a society based on Christian values and practice, and simply leave the west to dissolve in the post-Christian chaos of society that worships individuality above all?