Age of the Earth

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This is the fifth of a series of posts introducing Resources on Science and Christian Faith from the American Scientific Affiliation (ASA). These blog posts are based on the introductory essays that accompany each of the topics. Today we are using the topic of the Age of the Earth.

Using radiometric dating modern science has concluded that the earth is 4.54 billion years old. Geologists since the 18th and 19th centuries began to understand that the earth has a vast age (measured in millions and billions of years rather than thousands of years). The 17th century bishop, James Ussher, using dates of historically known events and assuming literal and gapless Biblical genealogies and an ordinary (six, twenty-four hour day) Creation week in Genesis 1, concluded that God created the world around six thousand years ago. Today’s young-earth creationists (YEC) continue to follow Ussher’s basic interpretative procedure. Others (old earth creationists, theistic evolutionists/evolutionary creationists, some Old Testament scholars) believe that there are approaches to understanding Genesis 1 in particular that do not require a conclusion that is in conflict with modern science. (See the “Reading Genesis” section for various perspectives.)

Most ASA members accept the consensus scientific view on the age of the earth. Already in 1949 based on radiometric dating techniques, ASA member Laurence Kulp said, “One of the most probable facts in geology, I believe, is that the earth is close to two billion years old…” Kulp’s early paper supporting the old earth position and criticizing YEC is featured in the collection below. A paper written for the ASA web site, “Radiometric Dating: A Christian Perspective” by physicist Roger Wiens has proved to be one of the most popular in terms of electronic downloads. Many of the resources here simply review the scientific claims for an old earth and then seek to understand that great age in light of what the Bible says. YEC have brought forward critiques of the various dating methods and conclusions drawn from them. Because ASA members have tended to accept the consensus view, the articles here summarize and engage the YEC criticisms. ASA members may disagree with the YEC position but acknowledge those who hold that view as fellow believers and worthy of respectful engagement. Randy Isaac’s review of the YEC RATE project and subsequent dialog with its authors illustrates this respectful engagement.

Many Christians today, especially those in conservative, evangelical churches, remain persuaded of the YEC viewpoint. Yet there are evangelical traditions and theologians who have long accepted old earth arguments. ASA members throughout its history have sought to convince the former group that the scientific arguments for an old earth are quite sound, rooted in the same science that has given us progress in medicine and technology. Largely evangelical themselves, these ASA members have also attempted to formulate ways of approaching this question that take seriously the Bible and evangelical Christian theology.

The last group of papers deals with the idea of apparent age. Here, the earth/universe looks old, i.e. old age is the conclusion you would draw from the scientific data. Even Isaac, in his discussion of the RATE project, seems to allow this view as one with scientific integrity because it admits to the consensus view. Many reject the view because it undermines the idea that we can draw reliable conclusions from our observations or even trust God’s revelation to us in creation. Nonetheless, apparent age is a method of reconciling the scientific data with the perceived need for a young earth.

Anyone interested in tackling the scientific arguments for the vast age of the earth or the related theological questions is encouraged to study these papers and talks.


1. What have you been taught about the age of the earth in your family, church, or school?

2. Which scientific arguments for an old earth do you know?


Reading Genesis

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This is the fourth of a series of posts introducing Resources on Science and Christian Faith from the American Scientific Affiliation (ASA). These blog posts are based on the introductory essays that accompany each of the topics. Today we are using the topic of Reading Genesis.

For some the Bible-Science conflict starts with the opening chapter of Genesis. If one assumes that the account is straight-forward narrative depicting a strict chronological sequence then you end up with a fully formed Creation that was made in the space of six (twenty-four hour) days. If you tie such a view to a historical dating of the David/Solomonic kingdom around 1000 BC and an arithmetic (rather than symbolic) approach to the genealogies of the Bible, you end up with a recent Creation, 6,000 to 10,000 years ago. This is how many evangelicals read Genesis today and is the origin of such young-earth creationist (YEC) organizations as the Institute for Creation Research, the Creation Research Society, Answers in Genesis, etc. In this view the Bible teaches a recent Creation. All other approaches to knowledge (science, history, etc.) must conform to this Biblical teaching.

This YEC viewpoint seems at odds with the conclusions of modern science. Modern cosmology teaches that the universe is 13.8 billion years old, that the earth is 4.54 billion years old, that life originated on earth 3.85 billion years ago, that modern plants and animals developed through an evolutionary process around 500 million years ago, that dinosaurs lived on the earth 230 million to 70 million years ago, that modern humans have been around for 200,000 years, and that worldwide migrations of humans occurred 60,000 to 15,000 years ago. This long history embodies cosmological, geological, and biological processes that occurred over time-scales in the thousands, millions, and billions of years, not six, twenty-four hour days.

There are others who embrace the scientific account and then conclude that the Bible and the religions that use the Bible as their authoritative text are hopelessly wrong. For them Biblical faith is akin to believing in fairies and leprechauns. While coming from totally opposite perspectives YEC and atheistic evolutionists have a fundamental agreement: Biblical faith and modern science are incompatible. Yet, there are some, represented by the American Scientific Affiliation and the BioLogos Foundation, the developers and hosts of the perspectives presented here, who disagree. By and large those who disagree do not reject the conclusions of modern science. Thus, the chronology of modern science stated above is accepted as well as the idea that naturally occurring processes can explain the historical development of the cosmos from Big Bang to present. Accepting the conclusions of modern science can be done from Christian theistic framework. God remains the Creator, Sustainer, Governor, and Provider of the universe.

Those who adopt this middle path claim that it is possible to understand the Bible in a way that does not result in a conflict with modern science. Many wonder whether this is being faithful to scripture. This question is addressed in all of the papers and presentations listed below. While it is certainly true that those who accept the authority of the Bible should not always adjust their interpretation of scripture to fit the results of the latest science, it must always be remembered that our traditional interpretations may be wrong. If a conflict with science arises, there is nothing wrong with using that occasion to revisit our traditional interpretation of scripture to see if we have it right. Most everyone would admit that if the traditional interpretation is not the correct interpretation then we should change our view, and that changing our view is being more faithful to scripture.

Listed below are key papers from the ASA journal (JASA, PSCF) or presentations given at ASA meetings or other works by individuals associated with the ASA that address the proper way of reading Genesis 1. Not all of the authors agree with each other. But there is somewhat a common theme that Genesis 1 must be understood in the Ancient Near Eastern (ANE) context and that reading it in that context may mean that our 21st century questions may not be answered.


1. How were you brought up to understand Genesis 1? What did you learn at home, in Sunday School, in church, at school, in college? Is challenging the “traditional” reading of Genesis 1 troubling to you?

2. How does your current Christian community–your church, your Christian school, your Christian college–deal with these issues?

3. How well do you understand modern science and its claims about the origin of the universe, the earth, life on earth, and humanity?

4. Have you ever changed your understanding of scripture based on extra-Biblical information (archaeology, understanding Biblical customs, etc.)? Why did you change your view?

5. How might it be possible to reject Genesis as straight-forward narrative depicting a strict chronological sequence and not reject it being revelation from God and having some kind of authority?