The historical evolution of dating in america

Nevertheless, our goal has been to enhance the unity, integrity, faithfulness and proclamation of the Church.

Therefore we are presenting a unanimous report with the understanding that the members hold to different exegetical viewpoints. It is our hope and prayer that the Church at large can join us in a principled, Biblical recognition of both the unity and diversity we have regarding this doctrine, and that all are seeking properly to understand biblical revelation.

We recognize that a naturalistic worldview and true Christian faith are impossible to reconcile, and gladly take our stand with Biblical supernaturalism.

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Most obviously, the discussion of the nature of the creation days is a part of what has been one of the most important sustained theological issues in the Western world over the last century or so: the resolution of the conflicting truth claims of historic Christianity and modern secularism which uses a naturalistic view of evolution as its prop. Creation and providence are a constant revelation of God, rendering all men inexcusable before him.

The issues among us are more specific than the doctrine of creation as such.

Among the vast number of biblical texts about creation, we are primarily discussing the exegesis of Genesis 1.

For these reasons a sane and restrained discussion of the creation days is warranted, and may prove to be helpful to the whole Christian community as we seek to “take every thought captive” and make ourselves ready to “give an apologia for the hope that is in us.” In this light, it seems wise to offer an historical assessment of the church’s views on the creation days, in order to provide a helpful framework for the current debate.

Because the Bible is the word of the Creator and Governor of all there is, it is right for us to find it speaking authoritatively to matters studied by historical and scientific research.

We also believe that acceptance of, say, non-geocentric astronomy is consistent with full submission to Biblical authority.

We affirm that Genesis 1-3 is a coherent account from the hand of Moses.

We believe that history, not myth, is the proper category for describing these chapters; and furthermore that their history is true.

We do not appeal to this history as finally authoritative; the Bible alone must have the final word.

But a recounting of history may provide for us some helpful boundaries in this debate and give us a sense of what the best theological minds of the ages have done with this issue.

We have found a profound unity among ourselves on the issues of vital importance to our Reformed testimony.

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