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"In the beginning God created the heaven and the earth"
These words proclaim an intellectual freedom as they teach that the heaven and earth, the cosmos, are created things, not divinities, and that the Creator is One God, not many gods; that there is only one law-giver for the universe.
These first words of Genesis confer freedom from all the bonds of unscientific superstition, and by them also do thinkers know that one consistent law of holds throughout the universe. The intellectual freedom God taught the Hebrew, recorded in the Bible, is the same as that claimed by the scientist of today.
In this book, we preserve the time tested theology of E. Walter Maunder, F.R.A.S. in eight wonderful chapters of his work, ‘The Astronomy of the Bible’ , and equip it to speak to scientists and Christians with astronomical photographs and facts of the twenty first century.
First few paragraphs of the book follow:
Astronomy is one of the oldest sciences. In early times, astronomy only comprised the observation and predictions of the motions of objects visible to the naked eye. Modern astronomy began four centuries ago with the invention of the telescope and Galileo's application to the study of the heavenly bodies. Since then, the number of tools to gather information about celestial objects has expanded to include many segments of the electromagnetic spectrum with observatories on earth and in space.
To the ancients, the celestial bodies were but points of light. In our view today, they are vast worlds that we have been able to measure and to weight.
The books of the Old Testament were written at the very early age of astronomy and astronomical references are not numerous. They occur mostly either as time-measurers, as subjects for devout allusion, poetic simile, or symbolic use. The purpose of Holy Scripture is to give spiritual, not scientific enlightenment. Its guiding theology, however, is the very basis of modern astronomy.
To understand why the Holy Scripture sets the footing of modern astronomy, we must look back to the time when polytheism was the norm. The contrast between the polytheists and the scientists was in both their spiritual and their intellectual standpoint, and, as we shall see later, the intellectual contrast is a result of the spiritual.
For polytheists, the orbs of heaven are divine, or at least that each expresses a divinity. This is a natural idea when we consider the great benefits that brought to us by the sun and moon. It is the sun that morning-by-morning rolls back the darkness, and brings light and warmth and returning life to earth; it is the sun that rouses the earth after her winter sleep and quickens vegetation. It is the moon that has power over the great world of waters, whose pulse beats in some kind of mysterious obedience to her will.
Natural, then, it has been for men to go further, and to suppose that not only is power lodged in these, and in the other members of the heavenly host, but that it is living, intelligent, personal power; that these shining orbs are beings, or the manifestations of beings; exalted, mighty, immortal; — that they are gods.
But if these are gods, then it is sacrilegious to treat them as mere "things"; to observe them carefully in the telescope; to identify their elements in the laboratory; to be curious about their properties, influences, relations, and actions on each other.
And if these are gods, there are many gods, not One God. And if there are many gods, there are many laws, not one law. Thus, astronomical observations cannot be reconciled with polytheism, for scientific observations demand the assumption of one universal law.
|Publisher:||Pretica Scientific, LLC|
|Sold by:||Barnes & Noble|
|File size:||9 MB|
About the Author
D. N. Pham, the secondary author, is a Computer Scientist and regards himself as a student of the Bible though he has an advanced degree in Theology.