That’s an interesting path to me because I never considered YEC to be any more than an interesting bit of conjecture, which was how I regarded TOE; they were just human ideas I could be entertained by. For me that changed when I learned ancient Hebrew and how it fit into the ancient near east, and studied the cultures and the common worldview and the types of literature. My deep “Aha!” moment came in a seminar where a visiting scholar described a certain kind of literature that is found throughout the ancient near east pretty much right up to the time of the Babylonian Exile, and as I was taking notes I suddenly stopped writing as it hit me that he had just described the first Genesis Creation account. For the first time I grasped on a deeper level than the intellectual that Genesis really was ancient literature, and that God had spoken to people back then in ways that they could understand.
That totally wiped out YEC as a possibility because it made clear that the opening chapters of Genesis are completely a wrong type of literature for YEC to be correct, that if someone toady could tell someone from back then about the YEC view of that Creation account that ancient believer wouldn’t have the slightest idea what they were talking about because YEC addresses the Creation account on only a superficial level and in a way that arose in western society some two millennia later. The YEC view throws out almost all the meaning of the ancient literature by trying to force it to be modern American English prose, totally losing the triumphant messages it really contains.
And when it comes to the Flood, the YEC view is automatically suspect because it is the same distortion that reduces the Creation account to something like a diary entry by a friend’s great-grandfather writing about something he observed – but even more, it is suspect because it operates on the premise that God forced the ancient writer to set things down using a worldview that wouldn’t arise for centuries, namely that in order to be true an account has to be scientifically and historically accurate, which happens to be a premise that cannot be found in the scriptures but comes instead from scientific materialism (a human philosophy that is at root atheistic).
not if the ringwoodite itself did not exist prior to the flood and it was the result of the breakup of the fountains of the deep that formed it in the first place.
The conditions of such a “breakup” are the exact opposite of what would form ringwoodite, which you would know if you’d actually read the articles you linked. Ringwoodite forms when you increase temperature and pressure enough, not when you suddenly decrease them.
i think that some of the earliest statements of the Bible may cause enormous problems for TEism:
Genesis1: 2Now the earth was formless and void, and darkness was over the surface of the deep. And the Spirit of God was hovering over the surface of the waters.
original text:
הָאָ֗רֶץ הָֽיְתָ֥ה תֹ֨הוּ֙ וָבֹ֔הוּ וְח֖שֶׁךְ עַל־פְּנֵ֣י תְה֑וֹם וְר֣וּחַ אֱלֹהִ֔ים מְרַחֶ֖פֶת עַל־פְּנֵ֥י הַמָּֽיִם:
I highlighted the word for “the deep” because it’s critical. The term doesn’t refer to an ocean, it refers to the universe itself. So when we read that the Spirit was hovering/meditating over the surface of the waters, it isn’t talking about a planet covered with water, it;s talking about a universe filled with waters. We don’t get a planet covered with waters until verses 6-7.
If life evolved over millions of years prior to Genesis 1:2, then how does one explain there was no land prior to this for animals to live on?
This is a case of “the question is wrong”: it’s reading Genesis 1 like it was a train schedule when it’s actually literature totally unlike that. It’s also making the error of thinking that Genesis is meant to be teaching science for modern humans rather than speaking to the people millennia ago in terms they understood.
These are insulting to the ancient audience, along with the ancient writer, and to the Spirit whose inspiration was given to communicate to those people at that time.