Misericordia, Soli Deo Gloria is a (poorly formed) Latin phrase I constructed from the translations for “mercy” and the common translation ‘to the Glory of God alone.’ Soli Deo Gloria was often used by composers, Bach and Handel, and I’m sure others, like I have, as it gained notice. Misericordia is a preface to the phrase with which I wanted to indicate a plea or request for mercy in response, generosity in understanding, or giving the benefit of the doubt. I used the composite form first in this post knowing that, in such a dense, lengthy post, I was liable to make errors in judgement which might impact the argument. It is essentially my plea that the reader not throw the baby out with the bathwater if there were some minor issues in form or substance. It is essentially my request to the reader to ‘be merciful to me, for it is intended to the Glory of God’.
Update 2016-04-06: A month or so ago, in the middle of a few comments on other things, I let Tyler know I wanted to see a reply to this post. He had just had a son, so I expressed understanding if he didn’t have the time. After all, it took me three months to write my own. He didn’t express anything to the effect that he would. He remarked something about it being too long-winded. At any rate, I often comment on his Facebook posts, acting the Devil’s Advocate to his Theistic-Evolutionist posts, and soon afterward I noticed my recent comments weren’t there. In fact, they were all gone. I couldn’t find a trace of them, not even in my own activity log. I also noticed I can longer comment on any of his posts. I suppose he got tired of someone raining on his parade and bringing up unfortunate points that he’s not willing or able to deal with (backup link). Touche. As I told Tyler many times, you can’t just keep making bold claims without backing it up. He has another post, “10 theological questions no young-earth creationist can answer” (backup link), which sparked my interest. I started to write a response to that while I waited for him but it turned out there are two other very involved write ups on it (here and here) that Tyler did not officially respond to. Surprise, he prefers to respond in the comments ensuring his readers never have to bother with the icky details of the back and forth all truth discovery requires. Tyler fails to see the need to backup his large claims in a studious, rigorous and repeated manner. This post, then, stands as a testament to Tyler’s unwillingness to argue for his position in a way that all could make up their minds in an objective manner which claims were right and which were not. I will, however, be happy to continue our back and forth should Tyler ever wish to respond to this post on his own blog.
Answering Genesis 1 and 2 Contradiction Claims
I’m continuing the back and forth I’ve been having with Tyler, of God of Evolution.com, and his article on supposed Genesis 1 and 2 contradictions to which I’ve responded over here. As we had discussed, Tyler responded to my piece with a follow up entitled Continuing the discussion about Genesis 1 and 2 contradictions. The following are a collection of his claims, attempting to prove Genesis 1 and 2 are mutually distinct and mutually contradictory creation accounts, with which I take issue and present responses to each.
“There are seven (not 10, as the CMI article claims) uses of this particular form of the Hebrew word in Genesis. In six of these cases (5:1, 6:9, 10:1, 11:10, 11:27 and 25:19), it introduces a genealogy. The only time the word doesn’t introduce a genealogy is — you guessed it! — Genesis 2:4.
The point being, there is nowhere else in Genesis that this word does what YEC proponents claim it does, that is, introduces a more “zoomed-in” retelling of a story that was told (and completed) immediately before it.” -Tyler of God of Evolution.com, Continuing the discussion about Genesis 1 and 2 contradictions
Tyler claims toledoth always introduce their section and that they do not conclude what came before. This is important because the Genesis 2:4 toledoth appears to introduce what follows as “the generations”, or ‘the account‘, with the apparent implication that it is a distinct and authoritative narration of the process of creation. This brings in contradictions between the Genesis 1 and Genesis 2 creation narratives that are not present when the Genesis 2 account is understood as a more detailed look at day 6 of Genesis 1.
Regarding the toledoth point, Tyler said the toledoth issue is “an unpersuasive point to begin with.” Initially, I was tempted to agree, but having put considerable time into researching what views are out there, I’m inclined to believe this is perhaps one of the most important points in support of interpreting the Genesis 2 account as a supplemental history to Genesis 1 and not a stand-alone account. I will attempt to show why this is a better take below.