In order to cope with objections raised by geologists to the interpretation of early Genesis chapters taken by many Christians, Thomas Chalmers proposed that there was a creation in Genesis 1:1, followed by a catastrophy in Genesis 1:2, followed by a re-creation in Genesis 1:3.
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(or evangelical) Christians have abandoned the idea that the creation of the universe occurred approximately 6000 years ago (4004 B. But the Biblical view of nature is that God not only initiated, but He continues to work in and through His creation. Ramm, The Christian View of Science and Scripture, Eerdmans, Grand Rapids, 1954, 178).
C., according to Bishop Usher, as indicated in the original Scofield Reference Bible)attempt to explain fossils, some Christians have argued that when God commanded the earth to bring forth all living forms, some of them got stuck behind rocks, or were put there by Satan to deceive us (A. A relatively small number of flood geologists hold that even if the world was created many millions of years ago, huge waves (possibly due to an asteroid impact which caused the flood) moved all forms of life, depositing them in deep layers of mud which hardened into rock.
In particular, discoveries in geology required an Earth that was much older than thousands of years, and proposals such as Abraham Gottlob Werner's Neptunism attempted to incorporate what was understood from geological investigations into a coherent description of Earth's natural history.
James Hutton, now regarded as the father of modern geology, went further and opened up the concept of deep time for scientific inquiry.
If a Christian chooses to accept timing indicated by the most reliable scientific sources of evidence (regardless of how complete or how incomplete that evidence might be), why should he be criticized by other Christians who use different rules of interpretation (different hermeneutical rules).
It is an attitude of pride rather than Biblical humility to presume that ones own preferred answer to a difficult question of Biblical interpretation must be the only correct answer (i.e., the answer that God intended when he inspired the writing of a particular Scriptural text).
Shai Cherry of Vanderbilt University notes that modern Jewish theologians have generally rejected such literal interpretations of the written text, and that even Jewish commentators who oppose some aspects of Darwinian thought generally accept scientific evidence that the Earth is much older.
Many of the earliest Christians who followed the Septuagint calculated the date of creation to be around 5500 BC, and Christians up to the Middle Ages continued to use this rough estimate: Clement of Alexandria (5592 BC), Julius Africanus (5501 BC), Eusebius (5228 BC), Jerome (5199 BC) Hippolytus of Rome (5500 BC), Theophilus of Antioch (5529 BC), Sulpicius Severus (5469 BC), Isidore of Seville (5336 BC), Panodorus of Alexandria (5493 BC), Maximus the Confessor (5493 BC), George Syncellus (5492 BC) and Gregory of Tours (5500 BC).
Hutton's ideas, called uniformitarianism or gradualism, were popularized by Sir Charles Lyell in the early 19th century.
The energetic advocacy and rhetoric of Lyell led to the public and scientific communities largely accepting an ancient Earth.
Between 19, successive surveys have found that between 40% and 47% of adults in the United States inclined to the view that "God created humans in their present form at one time within the last 10,000 years" when Gallup asked for their views on the origin and development of human beings.