Showing posts with label Henry Morris. Show all posts
Showing posts with label Henry Morris. Show all posts

Young-earth creationists, Henry Morris, Ken Ham, and Jason Lisle fail to provide insight into the cosmos. Lisle's answer to "The Distant Starlight Question" (Alternate Synchrony Convention) fails to add scientific weight to young-earth creationism

Beginning with a classic quotation from Henry Morris, founder of the Institute for Creation Research, whose book, The Genesis Flood, inspired Ken Ham to create his own young-earth organization and Creation Museum…

As far as distant stars and galaxies are concerned, there is no evidence either in science or Scripture, that any of them have planets.
—Henry Morris, The Biblical Basis for Modern Science (Grand Rapids: Bier Book House, 1984) p. 244

A year after Morris published that comment astronomers discovered…

“Beta Pictoris was one of several nearby stars embedded in clouds of dust-clouds that look very much like planetary systems in the act of formation. Furthermore, if it was simply a uniformly distributed disk of dust, then looking edge on through such a disk should block out most of Beta Pictorisʼ light. Since we can clearly see the star, the inner parts of the disk probably do not contain much dust-which is exactly what one would expect if the material had already condensed into planets.”—M. Mitchell Waldrop, “First Sightings,” Science 85, June, 1985

Young-earth creationists

As of February 1, 2017, there have been over 3,500 exoplanets in over 2,500 planetary systems and over 600 multiple planetary systems confirmed. Click here for latest listing.

The worldʼs newest and most powerful exoplanet imaging instrument, the Gemini Planet Imager (GPI), was designed to capture infrared images of exoplanets, and captured its first image Jan. 2014. But even before that Imager was implemented we had visual images of exoplanets via standard techniques:


The earth is the center of Godʼs interest in the universe, with the sun, moon, and stars merely providing various essential services for the earth and its inhabitants. —Henry Morris, The Biblical Basis for Modern Science (Grand Rapids: Baker Book House, 1984), p. 162

Doesnʼt the light of stars extend in all directions to the farthest reaches of the universe, and not merely “provide” such “service” to the “earth and its inhabitants?”

In fact countless stars blaze away countless kilowatts of energy in every corner of this vast cosmos for no apparent purpose while the earth—which God allegedly worked on for “five” out of the “six days of creation”—receives only an infinitesimal portion of the energy expended by even the nearest star, the sun.

How “essential” is the light produced by the two trillion or more galaxies (per 2017 data) that we know about in our cosmos? When you look up outside on a dark night, you can see thousands of stars. But the Milky Way has two hundred billion stars in it. Youʼre only seeing a tiny tiny fraction of the number of stars tooling around the galaxy. In fact, with only a handful of exceptions, the most distant stars you can readily see are 1000 light years away—but the cosmos contains stars starting with our nearby sun that lay only about a light minute or two away, all the way to stars that lie over 13 billion light years away. Worse, most stars are so faint that they remain invisible even when they are much closer than 1000 light years away. In fact our nearest star, the Sun, is too dim to see from farther than about 60 light years away… and the Sun is pretty bright compared to most stars. So the little bubble of stars we can see around us is just a drop in the ocean of the Milky Way. With the naked eye you can only see 0.000003% percent of the stars in the galaxy we live in, and nothing but two dim dots in the sky correspond to two galaxies one can see with the naked eye, with over two trillion more galaxies out there in the depths of space and time, each containing tens to hundreds of billions of stars.

If the light of the moon was arranged so as to provide “essential services” for people on planet earth, then why do other worlds exist with more moons than the earth? A couple thousand years after the Bible was written, astronomers discovered a curious thing about that “great lamp” the moon, which was allegedly created for “signs and seasons” on earth and to “rule the night.” They discovered that Mars has two moons. Yet Mars has no people who need their steps “lit” at night, or who need to know the “signs and seasons” [literally, times of worship]. Even more curiously, it was discovered that Neptune has four moons, Uranus has eleven, Jupiter has sixteen, and Saturn has eighteen moons (one of them, Titan, is even larger than the planet Mercury). The earth was created with just one moon, and it “rules the night” so badly that for three nights out of every twenty-eight it abdicates its rule and doesnʼt light the earth at all—at which time I suppose creationists may bump into each other in the dark.


The Distant Starlight Problem Stated:

When we look into regions or space lying more than several thousand light-years away (try tens of thousands, millions, billions of light-years away) we see two trillion or more galaxies spinning, rings of matter expanding from explosions in the distant past, pulsars pulsing, stars changing in brightness or exploding, even wandering planets that have long escaped from their orbits around distant stars. But if the speed of light takes a year to travel a certain distance then what we are observing are things that happened in the very distant past of the cosmos, a past far older than any young-earth creationist is willing to accept. To quote young-earth creationist Ken Ham,

Now - let me add this. Weʼre not going to have all the answers. There will be some things like the issue of light from the farthest star in a young universe… we donʼt have all the answers. —Ken Ham, Answers in Genesis iTunes Podcast “Sermon: Six Days & The Eisegesis Problem”, time into program: 1:09:12

Like Ham, his fellow YEC, Jason Lisle, admits that most attempts by young-earth creationists to explain away the distant starlight problem fail [see the ENDNOTE to read Lisleʼs admissions]

Lisleʼs Solution

Lisle assumes or rather guesses that maybe light travels at near infinite speeds when it is headed toward the earth from distant stars. He cites the current debate in physics over whether the speed of light is a “constant” or a “convention.” Experimentally speaking, we can apparently only measure the speed of light when it is traveling in one direction, so we will never know exactly how fast it might be traveling in the opposite direction, say between two mirrors. If the speed of light is viewed as a “convention” then measurements of the speed of light here on earth cannot by themselves resolve the issue of how fast light is traveling in any particular direction or in the cosmos at large, and neither would varying speeds of light affect other constants in the cosmos. Itʼs a complicated debate. But Jason utilizes the debate by assuming it is over, and also adds additional assumptions. He has to assume that God has rigged the cosmos since the beginning so that light travels at near instantaneous speed (simultaneously from every star) when it is traveling “toward the earth.” That assumption goes way beyond what science can actually say.

To quote Lisle:

“Itʼs possible the stars were created on Day Four… and that their light reached earth on Day Four… in the same way that a plane on earth can leave at 4:00PM and arrive at its destination at 4:00PM as long as itʼs going west, which wonʼt work going in other directions. Likewise this would only work for light coming towards the earth. But thatʼs the only place we need to get it really, cause God made those lights in the firmament to shine upon the earth anyway.”
—Dr. Jason Lisle - The Distant Starlight Mystery

Still Waiting These Past Two Years for Lisleʼs Response to the Challenge Others Have Put to His Distant Starlight Answer

Two years ago Lisleʼs alleged solution to the creationist “Starlight Problem” was challenged by the math of Einsteinʼs General Relativity. Critics confronted Lisle with a handful of different mathematical and observational arguments that refuted his alleged solution to the Starlight Problem, which he calls “ASC” [Anisotropic Synchrony Convention]— one point being that his ASC would in require a gravitational field that ought to be observable, but isnʼt observed. In his only response, two years ago today, Lisle promised to explain why old-eartherʼs are wrong and his model is the one and only true one.

Lisle: Iʼve seen this criticism [observable gravity field] but I havenʼt responded yet. It is very easy to refute. I plan on doing a series on this blog on the topic of ASC, in which I will refute this and other criticisms made by those who have not studied the topic. [Jason Lisle, comment September 11, 2012 at 6:18 pm]

Still, no response from Lisle, see here for a far more in-depth discussion of Lisleʼs attempted solution to the distant starlight problem.


Lisleʼs Additional Guesses

Among Lisleʼs added guesses is that God could have created galaxies in mid-collision, and created rings of expanding stellar matter in mid-explosion which tell the tale of an explosion long ago that never happened in reality. (One wonders how this helps creationism seem more scientific. Lisle is offering mere guesses to try and uphold his view that the cosmos is only thousands of years old. And one need not stop piling on such guesses, but might just as well continue guessing with equal abandon that maybe God created some species in the act of already going extinct [in mid-extinction], or created the earth with fossils of long dead [long exploded] species already buried in the earth that never took a breath in the first place.)

Lisle denies that any new stars are forming because Genesis 1 says that God made “the sun, moon, and the stars also,” and “set them in the firmament” on “Day four,” and God never mentions anything about new stars being created or formed after He created the heavens and the earth. So Jason denies that new stars continue to arise in various places throughout the cosmos. (I hope Jason has a Google Alert set for the phrase “star formation” because I get several hits on that topic every week from some of the best astronomy sites on the internet.)

The star-forming region, known as Monoceros R2, sits in a massive dark cloud thatʼs rich in molecules and dust. The scene is packed with massive, young stars.

The central parts of the starburst galaxy NGC 1313. The very active state of this galaxy is very evident from the image, showing many star formation regions. A great number of supershell nebulae, that is, cocoon of gas inflated and etched by successive bursts of star formation, are visible.

Lisle also continues to promote the view that the “circle of the earth” in Isaiah is a revelation from God of the earthʼs sphericity, when it is no such thing, click here for instance, though many Evangelicals have already debunked such a claim after noting how “circle of the earth” always referred to a flat earth in the ancient world.


How About the Evidence for Stellar Evolution & the Long Lives that Stars Appear to Have Behind Them as Well as Ahead of Them?

To quote one young-earth creationistʼs admission…

“Perhaps the most important remaining question [in astronomy] for [young- universe] creationists is the origin of the turnoff points in the H-R diagrams of different clusters. The stars are real physical objects and presumably follow physical laws; we would rather not take the easy way out by saying simply that ‘God made them that way.’ But if creationists take the position of rejecting stellar evolution, they should provide a feasible alternative.”
—Paul Steidl [young-universe creationist], The Earth, the Stars, and the Bible (Grand Rapids: Baker, 1979), p. 153 — as quoted by Howard J. Van Till in The Fourth Day: What the Bible and the Heavens Are Telling Us about the Creation (Grand Rapids: Eerdmans, 1986), p. 239

To quote a similar admission by another young-earth creationist…

“The theory of stellar structure appears to be founded on a good physical basis and…stellar evolution is intimately related to stellar structure… If creationists wish to scrap stellar evolution completely, then it is incumbent on us to rework stellar structure and/or physics in a convincing fashion… The standard observational tool used in studying stellar structure and evolution is the Hertzsprung-Russell (H-R) diagram… It consists of a plot of stellar luminosity increasing upward and temperature increasing to the left…Most stars are found on a roughly diagonal band called the main sequence (MS)… This agreement is quite impressive and the physical assumptions that go into it are so well founded it is doubtful that many creationists would have much to argue with in main sequence (MS) stellar structure. However, what is generally called post MS evolution is not far removed from the brief outline of stellar structure given above. The most massive stars may pass through successive steps of fusing helium nuclei with increasingly more massive nuclei up to iron…Note that these transitions have not actually been observed. However, they are based on physics principles and will naturally occur… The upshot is that the most massive stars have MS lifetimes of only a few hundred thousand years (of course, still much longer than young-age creationists would allow), while the lowest mass stars have MS lifetimes approaching 100 billion years… And evolutionary assumption concludes that the stars in a star cluster should form from a single cloud so that the members represent…a homogenous group. Different clusters should have different ages, and though they technically have different compositions, even large differences in composition do not seriously affect the overall appearance of an H-R diagram…”

“The agreement of the theory [of stellar evolution] is quite impressive…”

“[The expected evolutionary] trend between globular and open clusters is observed…”

“Evidence [exists] that the formation of planetary nebulae and the evolution of white dwarfs are related…These two ages have a very good correlation…”

“A similar relationship holds for neutron stars and supernova remnants. As with planetary nebulae, the expansion velocity and observed size of the remnant can be used to estimate the time since the explosion…Where a pulsar can be identified in a supernova remnant, the ages of the remnant and the pulsar are well correlated.”

“Very brief discussions of stellar structure and evolution have been presented. Though it would seem that creationists would not have much with which to quarrel in the former, most would largely dismiss the latter. However, the two are intimately related, and one cannot be rejected without seriously calling into question the other. We are appealing to readers to give much attention to the study of stellar evolution.”
—Danny R. Faulkner and Don B. De Young [young-universe creationists], “Toward a Creationist Astronomy,” Creation Research Society Quarterly, Vol. 28, Dec. 1991, pp. 87-91

Additional Difficulties For Young-Earth Creationism & Admissions

YECʼs admit that SN 1987A poses a problem

This webpage consists of an email thread from a discussion group at the American Scientific Affiliation website, a major national organization consisting of Christian men and women who are professional scientists, most of whom are old-earth creationists and theistic evolutionists, with some young-earthers. The ASA is older than Henry Morrisʼ ICR and Morris actually quit the ASA to form the ICR after having some of his pet young-earth and flood geology hypotheses questioned by scientists who were ASA members.

What Does the Bible Say?

The Bible does not list the number of planets in our solar system. Back then, planets were called “wandering stars” because they appeared to be tiny lights in the sky like all other “stars,” but the ancients noted that some “stars” did not rotate in the same enormous circle each night round the pole star as did all the rest. In fact, the word “planet” is derived from the Greek word for “wanderer.” The “wandering stars” known by the ancients included Mercury, Venus, Mars, Jupiter and Saturn. Add the above five “wanderers” to the sun and moon which also traced their own unique paths across the sky, and you get a total of seven major heavenly objects that stood out from the stars. The ancients imagined that these seven were special gods overseeing the earth below. For instance, the Babylonians referred to the “watchful eye” of Shamash, the sun, who notes all things; and a prayer to Nergal (Mars) states, “With Sin (the Moon) in Heaven thou perceivest all things.” Compare the Hebrew notion that “these seven [lights] are the eyes of the Lord which range [wander] to and fro throughout the earth” (Zechariah 4:10). Nor does the Bible reveal that its authors were aware of the earth being one more “wandering star” like the rest. Instead, “the heavens and the earth” are spoken of as the two halves of creation with the earth forming a firm foundation and the heavens “spread out” above it in an equally “firm” fashion.

According to Genesis 1:16 only “two” great lamps were created. The Hebrew term translated as “great lights” in Genesis, means literally, “great lamps”—the two great lamps being the “Sun” and the “moon.” (Calvin in his Commentary on Genesis, agreed that the moon shone with some light reflected from the sun, but he also stubbornly asserted that the moon “must… be a fiery body… it is also luminous.”) They had no recognition of the fact that every twinkle in the sky might be another great lamp like the sun, or that other moon existed, circling other worlds, some of those worlds having many more moons than our own. Rather, the Bible depicts stars as relatively small objects, created after the earth and “set” in the firmament above it.

Astronomers, not theologians, discovered that we live on one planet out of 9 known planets in our solar system, circling one star out of nearly a billion in our galaxy, a star that lies near the end of one curved arm of that galaxy with two trillion or more additional galaxies lying hidden in the depths of space—and only sighted recently by mankindʼs first space telescopes. Furthermore, beyond our system of planets lay a gargantuan ring of matter, i.e., the Kuiper belt (visually confirmed in the late 1990s), and our Kuiper belt resembles similar rings of matter that have been observed circling nearby stars. So it is assumed that our star looks from a distance pretty much like other nearby stars. Most recently, hundreds of planets have been detected circling nearby stars, including some visual confirmations. As astronomers continue to develop more powerful telescopes they have begun to focus on smaller planets orbiting nearby stars, planets the size of earth. As far as such scientific visions of the cosmos are concerned, one does not seek them out in the Bible. Yet many Christians today continue to seek out “scientific” truths in the Bible.

Endnote

1. Dr. Lisle points out that varying the “speed of light” part of Einsteinʼs equation, E[energy]=M[matter] times C[the speed of light] squared, would result in difficulties concerning mass and hence gravity (objects falling off the planet), or even result in difficulties concerning energy (with radioactive decay happening so fast that deadly mutations multiplied, and the planet might even melt). For instance. Lisle states,

“The speed of light might have been much greater than it is today. But thereʼs some potential problems with this model, and this is why a lot of creationists have abandoned this idea… You see, the speed of light is not arbitrary. It is linked to nature. There are a lot of things that depend on the speed of light being “just so.” Let me give you one example. Another famous equation, E=mc2, Einsteinʼs famous formula. And that equation relates energy and mass. E = the energy of something, and m = the mass that that something possesses, and those two quantities are related by the speed of light which is the c in that equation, the speed of light squared in fact, which is quite large, because the speed of light is large, the speed of light squared is very very large. Which means that if something has very little mass to it, it has an enormous amount of energy… [So if the speed of light was infinite or near infinite at creation and then slowed down to its present speed] either energy (e) had to go down or mass (m) had to go up. One of those two things would have had to have happened. So you imagine earth orbiting the sun, it orbits because itʼs got orbital energy (e) so if the speed of light decreased, the energy drops and the earth would plummet into the sun potentially, and thatʼs not good. The other possibility is that maybe the mass (m) goes up to compensate for that change in the speed of light, and that would work too, but if the earth and the sun become more massive, the gravity increases and the earth falls into the sun again. So you get sort of the same answer. So this argument only works if other constants also decreased rapidly at the same rate as a change in the speed of light… Another point is, is this testable? What would we expect to see in the universe if in fact the speed of light has decayed? Iʼve looked at a lot of images of the universe. Thereʼs nothing that shouts out to me that the speed of light has decreased in time.”
—Dr. Jason Lisle—The Distant Starlight Mystery (2/5)

Does the Bible “Teach” Geocentrism?

Geocentrism remains a minority opinion but a lively one among some creationist Christians. See poster below advertising one of their conferences, a joint affair, featuring both Catholic and Protestant speakers:

Geocentrism

Geocentrists remain hopeful even in this heliocentric age because as Gerardus Bouw (Ph.D. in astronomy, president of the Association for Biblical Astronomy and the countryʼs leading proponent of geocentrism) puts it:

“As long as people have some faith in Scripture, thereʼs a future for it.

“I would not be a geocentrist if it were not for the Scriptures.

“The only way we can know for certain whether or not geocentricity is true would be to leave the universe, take a look around outside the universe, and then come back in to tell us what is really happening in that larger scope. Since God is infinitely greater than the universe, and so extends beyond the universe, what God says must present the ultimate case … God, in His Word, consistently teaches geocentricity.”

Compare Bouwʼs words above with these:

“The only way we can determine the true age of the earth is for God to tell us what it is. And since He has told us, very plainly, in the Holy Scriptures that it is several thousand years in age, and no more, that ought to settle all basic questions of terrestrial chronology.” [Henry Morris, founder of the Institute of Creation Research]

Bouw converted to geocentrism only after meeting Walter Van der Kamp and studying Scripture further. Van der Kamp came to creationism relatively late in life and had not gotten far in his research when something began to trouble him about the relationship of creationism to heliocentrism: If Genesis 1 clearly states that God created the sun and the moon on the fourth day in order to rule an already existing day and night on an already existing earth, when did the earth begin to move, and how did we ever get the idea that it was the earthʼs rotation toward and away from the sun that caused day and night, rather than the light that God so dramatically created in Genesis 1:3? Besides, would God really have created a planet, set it into orbit around nothing, then four days later placed a random minor star at the center of that orbit? Obviously, something didnʼt add up. Unless geocentrism was true.

Robert Sungenis, another geocentrist, has an interesting past. He was raised Catholic but became an Evangelical Christian, graduated from a pro-inerrantist Reformed Christian seminary (Westminster Theological Seminary), and later returned to Catholicism before becoming a geocentrist.

Both Bouw and Sungenis admit that some of their fiercest critics are fellow creationist Christians who “want to downplay” geocentrism as much as possible.

For instance, the creationist organization, Answers in Genesis, dismisses geocentrism with several arguments including the observation that “the question of the earthʼs physical position is less important than the spiritual reality of Godʼs love for his people.” But isnʼt that similar to the way Theistic Evolutionist Christians dismiss creationism? i.e., with the observation that “the question of whether humans were created directly from the dust of the earth or not is less important than the spiritual reality of Godʼs love for his people.” Bouw points out that Answers in Genesis is not being consistent, “You canʼt say that one part of the Bible is more credible than another part simply because you feel uncomfortable with what it says.”

Bouw adds that quite a few creationists are closet geocentrists, “including some bigwigs.”

What does the Bible say? Bouw points out that it speaks with divine assurance of the earthʼs “foundations” and that God “has established the world, it shall not be moved.” Bouw asks heliocentric Christians whether they can honestly interpret such speech as Godʼs way of communicating “the relative stability of the earthʼs orbit as it follows its circuit through the heavens?”

He points out that to heliocentrists the earth remains incessantly in motion—rotating daily—revolving annually—and over longer periods of time the tilt of its axis wobbles in a small circle. Heliocentrists are forced to admit that the Scriptures never praise God for exerting His vast power to keep the earth in constant motion, but only praise Him “for establishing the world so that it can not be moved.” What does that imply about Godʼs inability to inspire human writers with true cosmic knowledge concerning creation? If all the Bibleʼs passages that assume geocentrism and daily solar movements and God directing the annual ups and downs of the constellations as they cross the horizon are all untrue—and God is NOT exerting His power to hold the earth still, and the sun is NOT moving daily across the sky, NOR is God “directing” the seasonal movements of the constellations higher or lower above the earthʼs horizons, then what about the truth of Genesis 1-11? How can Young-Earth creationists claim the authority of “Godʼs plain speech” for how THEY interpret what God uses His powers for, but geocentrists must abandon theirs?

The Scriptural Basis for a Geocentric and or Flat Earth Cosmology

Non-Canonical Religious Texts That Agree With Scriptural Ones in Assuming the Truth of a Geocentric Cosmology

The Fathers of the Christian Church Were Geocentrists

The Fathers of the Protestant Reformation Were Geocentrists:

People gave ear to an upstart astrologer who strove to show that the earth revolves, not the heavens or the firmament, the sun and the moon. Whoever wishes to appear clever must devise some new system, which of all systems is of course the very best. This man wishes to reverse the entire science of astronomy; but sacred Scripture tells us that Joshua commanded the sun to stand still, and not the earth.
Martin Luther, Table Talk

The Illustration Of The Cosmos On The Right Appeared In Lutherʼs Translation Of The Bible.

“Scripture simply says that the moon, the sun, and the stars were placed in the firmament of the heaven, below and above which heaven are the waters … We Christians must be different . . . in the way we think about the causes of things. And if some are beyond our comprehension like those before us concerning the waters above the heavens, we must believe them rather than wickedly deny them or presumptuously interpret them in conformity with our understanding.”
Martin Luther, Lutherʼs Works. Vol. 1. Lectures on Genesis, ed. Janoslaw Pelikan, Concordia Pub. House, St. Louis, Missouri, 1958, pp. 30, 42, 43.

The eyes are witnesses that the heavens revolve in the space of twenty-four hours. But certain men, either from the love of novelty, or to make a display of ingenuity, have concluded that the earth moves; and they maintain that neither the [stars] nor the sun revolves…Now, it is a want of honesty and decency to assert such notions publicly, and the example is pernicious. It is the part of a good mind to accept the truth as revealed by God and to acquiesce in it.
Melanchthon, famous Protestant Reformer and dear friend of Luther who helped carry on his legacy.

Those who assert that ‘the earth moves and turns’…[are] motivated by ‘a spirit of bitterness, contradiction, and faultfinding;’ possessed by the devil, they aimed ‘to pervert the order of nature.’
John Calvin, sermon no. 8 on 1st Corinthians, 677, cited in John Calvin: A Sixteenth Century Portrait by William J. Bouwsma (Oxford Univ. Press, 1988), A. 72

The heavens revolve daily, and, immense as is their fabric, and inconceivable the rapidity of their revolutions, we experience no concussion — no disturbance in the harmony of their motion. The sun, though varying its course every diurnal revolution, returns annually to the same point. The planets, in all their wandering, maintain their respective positions. How could the earth hang suspended in the air were it not upheld by Godʼs hand? (Job 26:7) By what means could it [the earth] maintain itself unmoved, while the heavens above are in constant rapid motion, did not its Divine Maker fix and establish it? Accordingly the particle, ape, denoting emphasis, is introduced — YEA, he hath established it.
John Calvin, Commentary on the Book of Psalms, Psalm 93, verse 1, trans., James Anderson (Eerdmanʼs, 1949), Vol. 4, p. 7

Bouw also mentions that in the modern cosmos there is no true “up” or “down.” The earth is not higher or lower than anything else in the cosmos, including the stars which “the Jews were tempted to worship” because they imagined them as being above them and divine. The earth is merely one cosmic wanderer among others, neither above nor below “the stars.” Only in a geocentric cosmos is there a firmly established sense of “up and down,” speaking of which, Bouw also introduces an argument based on the relationship between Godʼs throne in heaven and His footstool below. At the very least one can see how the metaphor of a divinely established throne with an unmoved footstool might have appealed to ancient geocentric [and/or flat earth] biblical writers. Bouw writes:

“Isaiah 66:1 and Acts 7:49 both state, ‘Thus saith the LORD, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? [i.e., the Temple]’

“It is usual for thrones and footstools to be at rest relative to each another. As Professor James Hanson has put it: ‘Footstools are not footstools if they are moving.’”

“Compare Lamentations 2:1: ‘How hath the Lord covered the daughter of Zion with a cloud in his anger, and cast down from heaven unto the earth the beauty of Israel, and remembered not his footstool in the day of his anger!’”

“From I Chronicles 28:2,7 Psalm 99:5 and Psalm 132:7 we know that ‘his footstool’ is the Temple upon which ‘the LORD looks down, and beholds from heaven’ (Lamentations 3:50 and 51). This is not heliocentric talk. Godʼs footstool has not moved. It is right where he left it. The Temple mount, Mount Moriah, is still under his throne as it was at the time of Isaacʼs sacrifice (Genesis 22), at Davidʼs purchase of the threshing floor (II Samuel 24:18-25), at the destruction of the Temple (Lamentations, Jeremiah 52), and at the millennial return (Ezekiel 40-48).”

Geocentrists also also focus on verses in which the sun is commanded not to move. Job 9:7 says, God “commands the sun, and it does not rise.” This can not be a case of the sun merely “appearing” not to rise, because it is the sun to which God addresses His command. Itʼs true that this line is spoken by Job, who, as a man, may be mistaken, but Bouw believes this passage is a prophetic reference to an incident known as Joshuaʼs long day. Joshua 10 recounts a day in which, according to inspired Scripture, Joshua commanded the sun not to move, instead of the earth, and, “the sun stood still in the midst of heaven, and hasted not to go down about a whole day.” An obvious rejoinder by a heliocentrist is that if God had inspired the words, “God commanded the earth to stand still,” and, “the earth stood still,” no reader until the 16th century would have understood him. But Bouw labels this as the central heresy of the church—the heresy that the Creator of earth, sun and cosmos was incapable of inspiring human beings to say what He actually commands, moves and does. The God of the cosmos, creator of language, could not have somehow inspired His people to speak of the “circuit of the earth” instead of the “circuit of the sun?”

To quote Bouw:

“Both the anthropocentric theory of inspiration and the phenomenological-language theory are forms of accommodation where God is said to accommodate his wording to the understanding of the common man. Though that may sound good on the surface, accommodation still maintains that God goes along with the accepted story even though he really does not believe it.”

God leaves his followers with the job of continually revising the meaning of Scripture over the centuries in reaction to advances in scientific knowledge such that a rejection (in the 1600s) of geocentric biblical astronomy was only the beginning. It was followed (in the late 1700-early 1800s) by the rejection of a worldwide Flood and rejection of a young-earth. Which was followed by the rejection (in the mid-to-late 1800s) of the special creation of Adam and Eve from the dust of the earth.

Given the capitulation to heliocentrism, says Bouw, the demise of special creation was inevitable. “By the time evolution comes around, well, you gave in on the geocentric thing: Scripture doesnʼt teach how the heavens go, it teaches how to go to heaven. Fine, evolution is like that too, it has nothing to do with how to get to heaven, so thereʼs no contradiction.” Geocentrists view their work as a necessary component of creationism.

Additional Similarities Between Creationists And Geocentrists

[SOURCE: Man in the Middle: An Exclusive Cut Excerpt from Rapture Ready! by Daniel Radosh]

“Having spent a considerable amount of time talking with creationists, I recognized fundamental similarities between their approach and that of the geocentrists: the emphasis on casting doubt on established theories rather than developing their own testable hypotheses; the claim that all theyʼre asking for is an open debate. And Sungenis also echoed creationists’ assertions that they donʼt deny fossil evidence but merely interpret it in a different way. ‘We also have to backtrack on the experiments that were done that were interpreted in the heliocentric framework and ask if they can be interpreted in the geocentric framework,’ he said. ‘And we find that that is the case. That is exactly the case. All the experiments have been done for us already, its just a matter now of showing the world that those very experiments donʼt prove for modern science what they are said to prove.’”

“Another similarity between creationism and geocentrism is that when a typical scientific ignoramus — such as myself — encounters an expert in the field, he will quickly find himself drowning in a swamp of what sure sounds like science. At one point, Bouw sought to dismiss a common objection to geocentrism, which is that if the entire universe is revolving around the earth, the stars would have to be traveling faster than the speed of light in order to complete the rotations observed each day. ‘There are a couple of ways to object to that,’ Bouw explained. ‘First of all, relativity does not deal with rotation, so rotation can be beyond the speed of light. But even if thatʼs not the case — even if you just strictly take the view that all you have is gravitational rotation — because E=mc2, when you use the formula for gravity, you have to replace the m by E/c2, and so then the centrifugal energy — the energy used as the centrifugal force, the kinetic energy there — and even the potential energy — are big enough that they increase the tension so much that the speed of light changes locally. The speed of light is dependent on the strength of the gravitational field: the stronger the field, the faster it goes. And so if the universe is being held together by gravity, out beyond even twenty billion light years or so, itʼs still going to hang together. The gravitational tension is going to be huge, the speed of light is going to be tremendous — much larger, actually, than the speed of rotation — but the physics does work that way.”

“Does it? You tell me.”

“In Walter van der Kampʼs memoir there is a point when he asks himself if by clinging to geocentrism, he isnʼt merely repeating the error of ancient Christians who believed the earth was flat. And then he seems to wonder if that even was an error.”

“One should not so quickly deride these old-time pillars of staunch orthodoxy who predicted and feared that accepting the heathenish Ptolemaic sphericity in the long run would lead to the negation of Godʼs message altogether. It was Jerusalem contra Athens, revelation against human reasoning. In A.D. 748, Saint Boniface, apostle to the Germans, complained that a certain abbot, Vergilius, held the heresy of the existence of antipodes; and many of us, had we been there, might well have sided with the formerʼs literalism against the latterʼs liberalism.”

“Are there still flat-earthers? The Flat Earth Society, an organization whose name is synonymous with delusion, died in 2001 along with its final president Charles K. Johnson, although it has recently been revived with unclear earnestness. The society, founded in 1956, grew out of a movement that began in England in the mid-19th century. Like geocentrism, flat-earthism was as much a religious belief as a scientific one. Members of the Flat Earth Society — there were reportedly a few hundred in 1980 — believed in the plain language of scripture. Didnʼt God say he had “stretched out the earth” (Psalm 136:6) and could “take hold of the ends of the earth, that the wicked might be shaken out of it” (Job 38:13)? Even photographs of the planet from space — alleged photographs — could not sway them from Godʼs word.”

The late Robert Schadewald, while not an exponent of a “flat earth,” wrote several articles on its advocates, past and present, unfortunately he was not able to finish his magnum opus, a book titled, The Plane Truth: A History of Flat Earth Science. But he sent me [Ed Babinski] a couple emails in 1999 to let me know that flat earthism was not quite extinct. Robert said, “Charles Johnson of the Flat Earth Society is sort of a wacky character, but he is not really representative of flat earthers in general. The half dozen or so other flat earthers Iʼve spoken or corresponded with have included a successful Boston trial lawyer, a priest who belongs to a society devoted to the preservation and translation of ancient Coptic manuscripts, a retired financial officer from a major metropolitan school system (he thoughtfully corrected an error in Greek grammar I had copied from a flat earth source), and a young man who intended to translate an 8th century flat earth treatise by Aethicus of Istria from Latin into English. Not exactly a bunch of semiliterates!” He added, “The Antiochene Fathers of the early Christian Church more or less invented the historical-critical method of exegesis popular among modern fundamentalists within the Reformed tradition. Not surprisingly, *every* Antiochene Father whose views on the subject I have been able to discern was a flat earther! So I think it is a bit strong to suggest that this method doesnʼt have ‘anything to do with the history of Scriptural interpretation.’ It may have been moribund for a long time, but it has ancient roots.” [SOURCE: Emails dated 8/10/99 and 8/5/99 respectively from Robert J. Schadewald] See also The Flat Earth Bible by Robert J. Schadewald

Which reminds me, Evangelical theologian Ben Witherington wrote this in Bible Review in 2003:

“In the late 1960s, my car broke down in the mountains of North Carolina, and I had to hitchhike… I was picked up by an elderly couple driving an ancient Plymouth. After a little conversation, I discovered they were ‘Flat-Eathers,’ by which I mean they did not believe the world was round.

“Honest.”

“I pressed them on this and asked, ‘Why not?’”

“The elderly manʼs response was, ‘It says in the Book of Revelation that the angels will stand on the four corners of the earth. The earth couldnʼt have four corners if it was round.’”
[SOURCE: Ben Witherington III, “Asking the Right Question: To Get the Most Out of the New Testament, You Need to Know What Kind of Book Youʼre Reading,” Bible Review (April, 2003) p. 10.]

The 1920ʼs Scope Trial journalist, H. L. Mencken, ran into some flat earthers in Tennessee and they showed him a signed petition they were planning to deliver to their state congressmen to get their sacred flat earth beliefs acknowledged in public school classrooms.

Today many top notch Evangelical OT scholars have given up on attempting to squeeze history out of Genesis 1, or even out of Genesis 1-11. See the BIOLOGOS website.

What does Gerardus Bouw have to say about verses in the Bible that appear to assume a flat earth?

“I investigated it, yes,” he said. “I donʼt see that the scriptures teach a flat earth… But I have no problem defending a flat earth if I have to. Because itʼs a theoretical construct. I can defend a spherical earth too. Just pick your geometry, thatʼs all.”

To End This Blog Entry With The Question With Which It Began, “Does The Bible ‘Teach’ Geocentrism?”

Thereʼs no simple yes or no answer to such a question if only because geocentrism was so much taken for granted at that time that it could be treated as a given, a universal assumption, and thus there was no need to “teach” it. The same could be said about “flat-earth-ism” pre-600 BCE in the Near East.

Which leaves open the question of what other “assumptions” the Hebrew writers of the Bible took for granted concerning kingship, laws, gods, religious beliefs and rites? How can one know they are “true” assumptions or whether they need to be reinterpreted based on later knowledge, like the geocentric passages in the Bible? This also raises the question of whether the Scriptures can indeed “interpret themselves?” Can they?