The purpose of this paper to compare and contrast scientific and religious paradigms and their communities. Similarities include the fact that it is possible to analyze both in terms of the formal components of a paradigm, that a community is essential to both traditions, and that the intersubjective testing and universality, along with data and experience, are important for "rational objectivity" in both communities.

One day a minister said to me, "There seems to be a contradiction between chapters 1 and 2 of Genesis. Chapter 1 tells us that God created the animals first and then created man, but chapter 2 says that God created man before the animals. How do you ex plain this difficult problem?"

There is a need in Christian education for an integrational approach to the study of God and nature, and Christian educators should promote the integration of faith and learning.

The prepaternal data of Gen 5 and 11b were found to be artificial and unilaterally derivative; LXXA contained data which SP rearranged and the highly schematized MT later drew upon both LXXA and SP for its arrangement.

The creation accounts (Gen 1-2) coupled with the portrayal of disruption and divine judgment presented in Gen 3 have been described as of seminal character and determinative for a biblical theology of human sexuality.

The first two chapters of the Bible deal directly with the question of human sexuality. Not only is human sexuality presented as a basic fact of creation, but an elucidation of the nature of sexuality constitutes a central part of the Creation accounts.

The translation of 1781 as the preposition "with" removes the anomaly of the stars being created on the fourth day of the creation week. It follows that the issue of the creation of the stars is not necessarily a specific topic within the horizon of the creation pericope of Gen 1:1-2:4a.

Belief in creation is far more widespread than the impression given in the mass media, and is increasingly coming to the attention of the scholarly community. The Bible and naturalistic science are both regarded as authoritative sources, and it is unlikely the conflict between them will go away soon. Published in Origins v. 14, n. 2.

The practice of science does not depend on the beliefs a scientist has about origins. Creationists are able to conduct scientific research , and may even be aided by ideas that derive from the Bible. Conflicts may arise between science and religion, but this is an indication of the need for more study. Published in Origins v. 12, n. 2.

Throughout the Old Testament the phrase, "the heavens and the earth," is used as the nearest Hebrew equivalent to our term, "universe."

Thiele discovered an underlying harmony in the Biblical records that is not only internal but external as well. Once he solved these apparent discrepancies in the Biblical data, he found that the reigns of the Jewish kings matched the Assyrian chronology perfectly.

I hope to illustrate how an approach that attends to the culture, history, philosophy and religion of the Bible's time and place can enhance our understanding of its message.

the basic framework of the geologic column was founded by men with respect for Scripture, who, although not holding to conservative interpretations, opposed organic evolution. Published in Origins v. 9, n. 1.

Climates have changed signficantly over time, resulting in movements of humans and other species. Published in Origins v. 9, n. 1.

The word "parallel," though difficult to replace, may be inappropriate and quite inadequate to take account of the complex relationships that exist between biblical and extrabiblical literary tradition. It is the purpose of this essay to address that problem with specific reference to the Adapa myth.

The crucial questions on the relationship of Genesis and geology, of religion and geological science nearly all hinge in some way on one's understanding of the meaning and significance of the geologic column. It is important, therefore, to understand something of its origin as a system. Published in Origins v. 8, n. 2.

The way we perceive God, the way we look at the world around us, and the way we understand our own selves all have their roots in the opening verse of Scripture: "In the beginning God created the heaven and the earth."

Does the word "earth" refer a) to the physical material of the earth; b) to the planet earth as a part of our solar system; c) to our earth in the sense of the land upon which life can exist? We will address this question very briefly by reviewing four problems. Published in Origins v. 8, n. 1.

I maintain that there is no biblical basis for any date in the B. C. scale for a biblical event preceding the birth of Abraham.

The Documentary hypothesis and the so-called Tatbericht-Wortbericht theory have been the two main starting points of any relevant scholarly study of this text. Recently, under the influence of contemporary literary studies, attention has been drawn to the validity of the synchronic approach, and more and more scholars have thus become aware of the importance of the literary structure of this text.