Schaeffer, Francis. Genesis in Space and Time (1972) in The Complete Works of Francis Schaeffer: A Christian Worldview, vol 2 A Christian View of the Bible. Crossway, 1982.
In Genesis in Space and Time, Schaeffer provides an exegetical account of Genesis 1-11 that is aimed at demonstrating that the account occurred in real space and time and provides the necessary philosophical underpinnings for constructing a purpose for humanity. Following his worldview approach, Shaeffer sees Genesis 1-11 answering the questions “from where do we come?”, “what is wrong with the world?”, and “where are we going?”
He sees the account of Abraham correlating with the secular account of human history and affirms the dating of around 2,000 B.C. (111). He argues at length that “genealogies do not constitute a chronology” by pointing to recognized gaps in the genealogies of 1 Chron 6:3-14/Ezra 7:2 and 1 Chron 26:24 (87, 106, 111). He argues that just as the Matthean genealogy is constructed in parallels of 14 to demonstrate relationship, not temporality, so also the Genesis 5 and 11 genealogies are showing relational lines, not temporal markers (110). He is not dismissing a historical Adam and Eve. Rather, he sees no need to force a chronology where it does not appear to be intended by the biblical author.
This is contrary to the approach taken by Ken Ham and Answers in Genesis. Ham insists that there are no gaps and thus defends a tightly defined chronology of Adam at 4000 years before Christ. Schaeffer cautiously allows for the conclusions of anthropology that place American Indians entering the Americas around 20,000 B.C., but he does so to point out that both North American and pre-Columbian Indians of South America have flood myths (95).
Both Ham and Schaeffer argue from the authority of God’s Word, yet they demonstrate different concerns in their responses. Both affirm a historical Adam and a historical flood. Presumably, Ham would accuse Schaeffer of trying to accommodate to secular accounts of human pre-history. However, Schaeffer is actually doing the same thing as Ham. He is arguing for the necessity of considering Genesis 1-11 to have actually occurred in space and time and not relegate it to the “upper-story” of theology or things to be grasped by a “leap of faith” (see Schaeffer, The God Who Is There). In keeping with his overall project to unify knowledge, Schaeffer helpfully shows both the integrity of the historical account of Genesis 1-11 and the necessity of it for building a coherent worldview. As helpful as Ham’s work can be, his zeal leads him not just to be cautious of secular scientific research but to minimize the capacity of humans to know anything with certainty. This radical skepticism of human knowledge could backfire into skepticism of even biblical knowledge. Schaeffer’s more hopeful approach to knowledge seems both more compelling and more faithful in exegeting Genesis 1-11 in general and the genealogies in particular.
Dr. Josh Vaughan, Senior Pastor, Columbus Avenue Baptist Church
Think These Things 