Book Review
The author, a physicist and theologian, has written a thoughtful and stimulating small
book which in the words of the end page states: “The latest science and a close reading
of the Bible are not just compatible but interdependent.” And in the author’s words: This
book “is for skeptics and religious believers alike.” He also states: We can “investigate
how we might
capture the all-too-rare rush of joy when we happen upon the transcendent.”
Much of the book centers upon our understanding of time. He begins by emphasizing
that according to Einstein’s theory of relativity “the rate at which time passes is not the
same at all places.” He then argues that the Biblical description of creation is divided into
two calendrical sections, “the first six days of Genesis and all the time thereafter.” In two
detailed tables he presents a summary of the first six days of Genesis comparing the Bible’
s description with a scientific description. Arguing from different frames of reference for
the time before Adam and the time after Adam the first six days are billions or millions of
our current years in length. To support his thesis he quotes form ancient Talmudic
kabalist scholars such as Nahmanides (1250) that indicate universal time in the Bible and
earth-based time after Adam.
From this position he states his arguments in the book are: “pure,
peer-reviewed physics and traditional Genesis.” The Bible, for instance, has no mention
of a special creation for the start of life. The earth brings forth life in agreement with
scientific data.
The author also laments “The God an atheist doesn’t believe in is usually
not the God of the Bible. Unfortunately the God of the “believer” is also not
the God of the Bible. The problems often arise from literal readings of the
Biblical texts. Thus, “The greatest point of contention between science and
religion rises when believers insist God directly controls nature, while
scientists insist that nature ‘runs on its own.’ ’’ Schroeder concludes: “Of all the ancient
accounts of creation, only that of Genesis has warranted a second reading by the
scientific community. It alone records a sequence of
events that approaches the scientific account of our cosmic origins.”
He then develops arguments about the statistical problems of random
mutations over long periods of time in explaining evolution. He complains about Dawkins
model of evolution and points out it is “directed evolution.” The statistical data, citing the
Nobel prize winner Prigogine, argue “The idea of a spontaneous genesis of life in its
present form is therefore improbable, even on the scale of billions of years.” He
concludes: Science may not be capable of adjudicating the issue of God’s possible
superintendence of nature, but it certainly has discovered that nature functions in a way
that at times seems most unnatural.”
This interesting thread of thought on the question of the origin of human life is extended
to the Biblical story of Adam. Quoting from Talmudic scholars Adam becomes human
only at age 20. The Biblical world is filled with non human animals using the argument
that other females were available to Adam and there were Nephilim present. (Genesis 6:
4). Adam becomes human only when God places the spirit of the eternal world within
him, the neshama. When this occurs Adam becomes a living soul. Hominid fossils are
thus one of the most contentious issues between science and religion which Schroeder
argues can be explained by the neshama. Emphasis is placed upon the Biblical text
“Adam knew again his wife Eve.” (Genesis 4:25). It is according to the Talmud implied
that Adam had sexual relations with other beings. Schroeder argues this is an explanation
for cave paintings which pre-date Adam by twenty thousand years. Other living beings
were present but human life begins only when the neshama is given to Adam.
He then discusses macro evolution as well as the problems of free will.
One of the key issues is God is outside time. “Science provides a solution to the
theological paradox. It can be explained by reference frames for time.” Wisely he states:
“I don’t pretend to understand how tomorrow and next year can exist simultaneously
with today and yesterday. But at the speed of light they actually and rigorously do. Time
does not pass. “The Biblical claim that the Creator, existing outside of time, knows the
ending at the beginning is not because the future has already physically occurred within
our realm of time, space, and matter. Einstein showed us, in the flow of light, the
corollary of the Eternal Now: I was, I am, I will be.”
The book stimulates many new approaches to the science and religion dialogue. It
contains an extensive series of footnotes to support arguments, a list of all Biblical
references and a detailed index. I recommend time spent with this book. It makes an
excellent source of stimulating statements all the way from “dinosaurs are mentioned in
the Bible” (Genesis 1:21) to “fossils that mark the demise of dinosaurs may be evidence
for a teleology in which there is a “cosmic tuning to the flow of life.”
Reviewed by Walt Shropshire, 2/17/12
book which in the words of the end page states: “The latest science and a close reading
of the Bible are not just compatible but interdependent.” And in the author’s words: This
book “is for skeptics and religious believers alike.” He also states: We can “investigate
how we might
capture the all-too-rare rush of joy when we happen upon the transcendent.”
Much of the book centers upon our understanding of time. He begins by emphasizing
that according to Einstein’s theory of relativity “the rate at which time passes is not the
same at all places.” He then argues that the Biblical description of creation is divided into
two calendrical sections, “the first six days of Genesis and all the time thereafter.” In two
detailed tables he presents a summary of the first six days of Genesis comparing the Bible’
s description with a scientific description. Arguing from different frames of reference for
the time before Adam and the time after Adam the first six days are billions or millions of
our current years in length. To support his thesis he quotes form ancient Talmudic
kabalist scholars such as Nahmanides (1250) that indicate universal time in the Bible and
earth-based time after Adam.
From this position he states his arguments in the book are: “pure,
peer-reviewed physics and traditional Genesis.” The Bible, for instance, has no mention
of a special creation for the start of life. The earth brings forth life in agreement with
scientific data.
The author also laments “The God an atheist doesn’t believe in is usually
not the God of the Bible. Unfortunately the God of the “believer” is also not
the God of the Bible. The problems often arise from literal readings of the
Biblical texts. Thus, “The greatest point of contention between science and
religion rises when believers insist God directly controls nature, while
scientists insist that nature ‘runs on its own.’ ’’ Schroeder concludes: “Of all the ancient
accounts of creation, only that of Genesis has warranted a second reading by the
scientific community. It alone records a sequence of
events that approaches the scientific account of our cosmic origins.”
He then develops arguments about the statistical problems of random
mutations over long periods of time in explaining evolution. He complains about Dawkins
model of evolution and points out it is “directed evolution.” The statistical data, citing the
Nobel prize winner Prigogine, argue “The idea of a spontaneous genesis of life in its
present form is therefore improbable, even on the scale of billions of years.” He
concludes: Science may not be capable of adjudicating the issue of God’s possible
superintendence of nature, but it certainly has discovered that nature functions in a way
that at times seems most unnatural.”
This interesting thread of thought on the question of the origin of human life is extended
to the Biblical story of Adam. Quoting from Talmudic scholars Adam becomes human
only at age 20. The Biblical world is filled with non human animals using the argument
that other females were available to Adam and there were Nephilim present. (Genesis 6:
4). Adam becomes human only when God places the spirit of the eternal world within
him, the neshama. When this occurs Adam becomes a living soul. Hominid fossils are
thus one of the most contentious issues between science and religion which Schroeder
argues can be explained by the neshama. Emphasis is placed upon the Biblical text
“Adam knew again his wife Eve.” (Genesis 4:25). It is according to the Talmud implied
that Adam had sexual relations with other beings. Schroeder argues this is an explanation
for cave paintings which pre-date Adam by twenty thousand years. Other living beings
were present but human life begins only when the neshama is given to Adam.
He then discusses macro evolution as well as the problems of free will.
One of the key issues is God is outside time. “Science provides a solution to the
theological paradox. It can be explained by reference frames for time.” Wisely he states:
“I don’t pretend to understand how tomorrow and next year can exist simultaneously
with today and yesterday. But at the speed of light they actually and rigorously do. Time
does not pass. “The Biblical claim that the Creator, existing outside of time, knows the
ending at the beginning is not because the future has already physically occurred within
our realm of time, space, and matter. Einstein showed us, in the flow of light, the
corollary of the Eternal Now: I was, I am, I will be.”
The book stimulates many new approaches to the science and religion dialogue. It
contains an extensive series of footnotes to support arguments, a list of all Biblical
references and a detailed index. I recommend time spent with this book. It makes an
excellent source of stimulating statements all the way from “dinosaurs are mentioned in
the Bible” (Genesis 1:21) to “fossils that mark the demise of dinosaurs may be evidence
for a teleology in which there is a “cosmic tuning to the flow of life.”
Reviewed by Walt Shropshire, 2/17/12
| Gerald L. Schroeder, “The Science of God – The Convergence of Scientific and Biblical Wisdom” (Broadway Books: New York, 1998 paperback) ISBN 0-7696-0303- X. $13.00. |
