- Lamoureux, Evolutionary Creation , 108–109. Compare the work of Kyle
Greenwood in Scripture and Cosmology: Reading the Bible Between the
Ancient World and Modern Science (Downers Grove, IL: IVP Academic,
2015), Chaps. 2–5.
- Denis O. Lamoureux, I Love Jesus & I Accept Evolution (Eugene, OR:
Wipf & Stock, 2009), loc. 721, Kindle.
- For the “Complementarism” and “Confl ict” models, see below under
“Real Stories.”
- He terms this the “Message-Incident Principle” introducing it at
Evolutionary Creation, 110.
- John H. Walton, The Lost World of Genesis One: Ancient Cosmology and the
Origins Debate (Downers Grove, IL: IVP Academic, 2010); The Lost World
of Adam and Eve: Genesis 2–3 and the Human Origins Debate (Downers
Grove, IL: IVP Academic, 2015).
- Walton, The Lost World of Adam and Eve , 15–16.
- Walton, The Lost World of Adam and Eve , 20.
- Walton, The Lost World of Adam and Eve , 21.
- Walton, The Lost World of Adam and Eve , 21.
- Amos Yong, Spirit and Creation: Modern Science and Divine Action in the
Pentecostal-Charismatic Imagination (Grand Rapids, MI: Wm.
B. Eerdmans, 2011).
- The title of Chap. 6 of the book. For Yong, some key expressions about
emergence seem to be that “[emergent] phenomena...are dependent upon
but irreducible to their constitutive parts” (135) or that the phenomenon
is “constituted by yet not completely reducible to” the lower level (95, cf.
58–59, 60, 204, 216, 221); and that once appearing, an emergent level of
phenomena is often supervenient, capable of exerting downward causation
upon the lower levels (60–61, 217–219, 221).
- See, for example, pages 58–69, 144–151.
- Yong, Spirit and Creation , 96, cf. 97–98.
- Yong, Spirit and Creation , 125.
- Yong, Spirit and Creation , 133–172.
- Yong, Spirit and Creation , 99–101, 102–132.
- Yong, Spirit and Creation , 216.
- Yong, Spirit and Creation , 217–221.
- Yong, Spirit and Creation , 205–207. T. Scott Daniels in The Seven Deadly
Spirits: The Message of Revelation’s Letters for Today’s Church (Grand
Rapids, MI: Baker Academic, 2009, Kindle) similarly uses an emergentist
approach in interpreting the seven angels of the churches in Revelation
1–3: the term “angel” “signifi es the very real ethos or communal essence
that either gives life to or works at destroying the spiritual fabric of the very
community that gave birth to it,” (16). Though not interpreting them as
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