{"id":9338,"date":"2025-07-03T08:00:00","date_gmt":"2025-07-03T08:00:00","guid":{"rendered":"https:\/\/www.raziemah.com\/blog\/?p=9338"},"modified":"2024-12-21T21:27:09","modified_gmt":"2024-12-21T21:27:09","slug":"looking-at-hugh-rosss-book-2023-rescuing-inerrancy-part-23-of-25","status":"publish","type":"post","link":"https:\/\/www.raziemah.com\/blog\/?p=9338","title":{"rendered":"Looking at Hugh Ross’s Book (2023) “Rescuing Inerrancy” (Part 23 of 25)"},"content":{"rendered":"\n

0187 The normal context of definition3<\/sub> brings the actuality of the word, “inerrancy”2<\/sub>, into relation with the potential of a presence1<\/sub>.<\/p>\n\n\n\n

What is that presence?<\/p>\n\n\n\n

The presence of Peirce’s natural signs, that is of icons, indexes and symbols.<\/p>\n\n\n\n

0188 The Christian inquirer, such as Hugh Ross, who is also a scientist, may classify verses in Genesis 1:14-19 as icons, indexes and symbols of one particular epoch, the period between around 2 to 0.6 billions of years ago, when the atmosphere of the Earth goes from carbon-rich and oxygen-poor (hazy, translucent, at times, almost opaque) to oxygen-rich and carbon-poor (clear, transparent, and full of clouds).<\/p>\n\n\n\n

Or, as Razie Mah (semiotician) puts it in the second section of Exercises in Artistic Concordism, <\/em>Genesis One is a sign of the evolutionary record.<\/p>\n\n\n\n

0189 This presents a question to those who exalt nature3c<\/sub> by extolling the positivist intellect3a<\/sub> and the power1a<\/sub> of scientific research2a<\/sub>.  How does one explain the causality inherent in signs,<\/em> as well as other triadic relations, in terms of truncated material and efficient causalities?<\/em><\/p>\n\n\n\n

The answer is, “Oh, maybe, with a large research grant we can come up with the proper mix of drugs that will take care of the issue.”<\/p>\n\n\n\n

Yeah, the human will1a<\/sub><\/em> is not necessarily the truth1a<\/sub><\/em>.  The not-metaphysical intellect3a<\/sub><\/em> is not a logos3a<\/sub><\/em>.<\/p>\n\n\n\n

0190 The question still stands.<\/p>\n\n\n\n

What gives Ross and Mah the ability<\/em> to classify the correspondences<\/em> between the Genesis text for each day<\/em> and features of the relevant evolutionary epoch<\/em> as icons, indexes or symbols?<\/p>\n\n\n\n

0190 This also presents a question to those who exalt grace3c<\/sub> and say that ancient Near Eastern civilizations3a<\/sub><\/em>necessitate that we qualify the potential of<\/em> what can be revealed1a<\/sub> by the text of Genesis 1-112a<\/sub><\/em>.  How does one explain that one particular ancient origin story<\/em> (Genesis 1-2.3) signifies the evolutionary record <\/em>in terms of Peirce’s natural-sign typology,<\/em> when using a very specific permutation of the Positivist’s judgment<\/em> and artistic concordism as the empirio-schematic?<\/em><\/p>\n\n\n\n

The answer is, “Oh, it must be a coincidence.”<\/p>\n\n\n\n

Indeed.<\/p>\n\n\n\n

0191 The challenges of these questions are real.  With Ross’s “moderate” concordism, which this examination repackages as “artistic” concordism”, the content levels of the two exaltations are entangled with a discovery.  Genesis One<\/em> is a sign of the evolutionary record<\/em>.<\/p>\n\n\n\n

The implications of this content-level intersection<\/em> reverberate to the higher levels of each interscope, drawing their actualities into similar boxes.<\/p>\n\n\n\n

For example, here is a picture of a juxtaposition of the situation levels<\/em>.<\/p>\n\n\n\n

\"\"<\/a><\/figure>\n\n\n\n

How are we going to cope with the single actuality implied by the dotted box<\/em> without drugs or coincidences?<\/p>\n\n\n\n

Surely, whatever Hugh Ross and the team at Reasons to Believe are doing<\/em> belongs within this box.<\/p>\n\n\n\n

However, our current modern world holds many ideologies that function to keep this box empty.<\/p>\n\n\n\n

It seems that one can have either one actuality2b<\/sub> or the other2b<\/sub>.<\/p>\n\n\n\n

It is as if everyone accepts that one’s personal relation with God2b<\/sub> and one’s specialized employment2b<\/sub> are two distinct and separable real elements.<\/p>\n\n\n\n

0191 In chapter 20, Ross discusses the benefits of a model approach.  But, I wonder.  Does he actually propose a model?<\/p>\n\n\n\n

I mean, at the start of the chapter he offers a definition of a scientific model and proposes that theologians use models as well.  His description of the term, “model”, matches the use of the same term in the empirio-schematic judgment.  Disciplinary language (relation,<\/em> thirdness) brings mathematical and mechanical models (what ought to be,<\/em> secondness) into relation with observations and measurements of phenomena (what is,<\/em> firstness).<\/p>\n\n\n\n

0192 Here is a picture for artistic concordism for the Creation Story of Genesis and the evolutionary record.<\/p>\n\n\n\n

\"\"<\/a><\/figure>\n\n\n\n

0193 To me, this examination offers an insight into what Ross is trying to articulate,<\/em> but cannot,<\/em> because he has not been introduced to the disciplinary languages of triadic relations<\/em>.<\/p>\n\n\n\n

Over the years, Ross has developed a list of questions that are essential to ask of any viable model for creation and evolution.  These questions apply to the adoption of variations of the Positivist’s and empirio-schematic judgments in the face of the fact that the positivist intellect’s<\/em> rule is not adequate<\/em>.  One cannot say, “Metaphysics is not allowed”, without the very words shifting their meanings, presences and messages in order to wriggle out of captivity.<\/p>\n\n\n\n

0194 Doesn’t this language game remind the inquirer of the story of the seduction of Eve by the hand-less serpent?<\/p>\n\n\n\n

It’s almost as if the command, “Metaphysics is not allowed.”, echoes the command, “Do not eat of the fruit of the tree in the center of the garden, lest you die.”<\/p>\n\n\n\n

Is this a game that has been played since the start of\u00a0our current Lebenswelt<\/em>?<\/p>\n\n\n\n

<\/p>\n","protected":false},"excerpt":{"rendered":"

0187 The normal context of definition3 brings the actuality of the word, “inerrancy”2, into relation with the potential of a presence1. What is that presence? The presence of Peirce’s natural signs, that is of icons, indexes and symbols. 0188 The Christian inquirer, such as Hugh Ross, who is also a scientist, may classify verses in Genesis […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[417],"tags":[],"class_list":["post-9338","post","type-post","status-publish","format-standard","hentry","category-book-review"],"yoast_head":"\nLooking at Hugh Ross's Book (2023) "Rescuing Inerrancy" (Part 23 of 25) - An Archaeology of the Fall<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.raziemah.com\/blog\/?p=9338\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Looking at Hugh Ross's Book (2023) "Rescuing Inerrancy" (Part 23 of 25) - An Archaeology of the Fall\" \/>\n<meta property=\"og:description\" content=\"0187 The normal context of definition3 brings the actuality of the word, “inerrancy”2, into relation with the potential of a presence1. 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