Creation Through the Eyes of Christ: A Philosopher’s Look at Genesis 1   A Review of Creation Through the Eyes of Christ: A Philosopher’s Look at Genesis 1 by Kevin Goodner   Kevin Goodner’s Creation Through the Eyes of Christ: A Philosopher’s Look at Genesis 1 is a thought-provoking and philosophically rich contribution to the ongoing dialogue among biblical theology, philosophy, and science. Written with a clear commitment to a Christocentric hermeneutic, Goodner’s work offers a fresh perspective on the interpretation of Genesis 1, emphasizing the centrality of Christ as both the lens and the telos of creation. This scholarly endeavor stands out for its interdisciplinary approach, weaving together theological exegesis, philosophical inquiry, and critical engagement with contemporary scientific paradigms. Below is a detailed review of the book’s strengths, contributions, and nuanced critique of Enlightenment philosophy and scientific materialism, which Goodner argues can distort the theological depth of the Genesis narrative.   Overview and Strengths   Goodner’s primary thesis is that Genesis 1 is best understood not as a scientific document but as a theological historical narrative that reveals the nature of God’s creative act through the person and work of Jesus Christ. Drawing on the Johannine prologue (John 1:1–3) and the Christological affirmations of Colossians 1:15–17, Goodner argues that Christ is the hermeneutical key to unlocking the meaning of creation. This approach is both exegetically grounded and philosophically sophisticated, as Goodner employs a robust theological framework to situate Genesis 1 within the broader redemptive narrative of Scripture.   One of the book’s most compelling strengths is its accessibility to both academic and lay audiences. Goodner writes with clarity and precision, carefully defining philosophical and theological terms while maintaining a rigorous argumentative structure. His engagement with patristic, medieval, and Reformation theologians—such as Augustine, Aquinas, and Calvin—demonstrates a deep familiarity with the historical development of creation theology. By anchoring his argument in the tradition of the church, Goodner avoids the pitfalls of theological novelty and instead offers a synthesis that feels both timeless and relevant to contemporary debates.   The book is structured in three parts. The first part establishes the Christocentric hermeneutic, drawing on scriptural and theological sources to argue that Christ’s role as the Logos undergirds the intelligibility and purpose of creation. The second part provides a verse-by-verse exegesis of Genesis 1, highlighting its poetic structure and theological themes, such as divine sovereignty, order, and the goodness of creation. The third part engages with modern interpretive challenges, particularly those posed by Enlightenment philosophy and scientific materialism, which Goodner critiques as reductive lenses that obscure the text’s theological richness.   Goodner’s exegesis is particularly noteworthy for its sensitivity to the literary and cultural context of Genesis 1. He adeptly navigates the complexities of ancient Near Eastern cosmology, arguing that the text’s purpose is not to provide a scientific account of origins but to proclaim the sovereignty of the one true God over creation. This approach aligns with contemporary biblical scholarship, such as that of John Walton, who emphasizes the functional ontology of Genesis 1. Goodner’s ability to integrate such insights while maintaining a distinctly Christological focus sets his work apart as a valuable contribution to the field.   Philosophical Engagement and Interdisciplinary Dialogue   Goodner’s philosophical training shines through in his nuanced engagement with competing worldviews. He draws on the insights of Christian philosophers such as Alvin Plantinga and Herman Dooyeweerd to argue that the presuppositions of a worldview shape one’s interpretation of Genesis 1. By framing the text as a revelation of divine purpose rather than a scientific treatise, Goodner challenges the hegemony of naturalistic assumptions in modern biblical interpretation. His discussion of epistemology, particularly the relationship between faith and reason, is both rigorous and pastoral, inviting readers to approach the text with humility and openness to divine revelation.   The interdisciplinary nature of the book is another significant strength. Goodner engages with scientific perspectives, particularly those related to cosmology and evolutionary biology, without dismissing their contributions outright. Instead, he advocates for a complementary relationship between science and theology, echoing the sentiments of Francis Collins, who views scientific inquiry as an opportunity for worship rather than a threat to faith. Goodner’s balanced approach avoids the extremes of concordism (the attempt to align Genesis 1 with modern scientific findings) and fideism, providing a model for constructive dialogue between faith and science.   The Dangers of Enlightenment Philosophy and Scientific Materialism   A critical section of Goodner’s work is dedicated to the dangers of interpreting Genesis 1 through the lenses of Enlightenment philosophy and scientific materialism. This section serves as both a cautionary tale and a call to theological fidelity, as Goodner argues that these frameworks distort the text’s meaning and diminish its transformative power.   Enlightenment philosophy, particularly as articulated by figures such as Immanuel Kant and Denis Diderot, introduced a paradigm shift in the understanding of knowledge and authority. Kant’s emphasis on human reason as the arbiter of truth and his reinterpretation of Genesis 1–3 as a moral allegory rather than a historical reality fundamentally altered the hermeneutical landscape. Goodner contends that this rationalist approach reduces the text to a human construct, stripping it of its divine authority and theological depth. By prioritizing autonomous reason over divine revelation, Enlightenment thinkers created a dichotomy between faith and reason that continues to influence biblical interpretation today.   Scientific materialism, as a byproduct of Enlightenment thought, poses an equally significant challenge. Goodner critiques the materialist assumption that reality is reducible to matter and energy, a view championed by philosophers like David Hume and Joseph Priestley. This worldview, which undergirds much of modern science, inherently conflicts with the theistic framework of Genesis 1, which affirms a purposeful, intelligent design. Goodner argues that interpreting the text through a materialist lens leads to a form of concordism that forces the text to conform to scientific models, thereby undermining its theological purpose. For example, attempts to reconcile Genesis 1 with evolutionary timelines often obscure the text’s emphasis on God’s sovereign act of creation ex nihilo.   Moreover, Goodner highlights the epistemological limitations of scientific materialism. By excluding the possibility of divine agency, materialism presupposes a closed system that cannot account for the metaphysical foundations of science itself, such as the intelligibility of the universe or the reliability of human cognition. Drawing on Plantinga’s evolutionary argument against naturalism, Goodner suggests that a materialist worldview undermines the very rationality required for scientific inquiry. In contrast, the Christocentric perspective of Genesis 1 provides a coherent metaphysical and epistemological foundation, affirming that the universe is both orderly and knowable because it is created and sustained by the Logos.   Goodner’s critique of interpreting Genesis 1 through Enlightenment philosophy and scientific materialism is incisive. He argues that Enlightenment rationalism, exemplified by Kant’s moral allegorization of the text, elevates human reason over divine revelation, reducing Genesis 1 to a human construct and eroding its theological authority. Similarly, scientific materialism, rooted in Hume’s naturalism, views reality as merely matter and energy, clashing with the text’s theistic affirmation of creation ex nihilo. This lens fosters concordism, forcing Genesis 1 to align with scientific models, thus obscuring its focus on divine sovereignty and purpose. Goodner, drawing on Plantinga, notes that materialism’s exclusion of divine agency undermines the metaphysical foundations of science itself, such as the universe’s intelligibility. He advocates a Christocentric hermeneutic to recover the text’s theological depth, transcending these reductive frameworks. Goodner’s critique is not merely negative; it is also constructive. He proposes that a Christocentric hermeneutic provides a way to transcend the limitations of Enlightenment and materialist paradigms. By viewing creation through the eyes of Christ, readers can recover the text’s theological richness and its ability to speak to both the mind and the heart. This approach aligns with the insights of theologians like Walter Brueggemann, who emphasize the relational and redemptive dimensions of Genesis 1.   Genesis 1 as Real History   Goodner firmly positions Genesis 1 as real history, arguing that its theological significance is inseparable from its historical veracity. He contends that the text narrates actual events of God’s creative acts, grounding the biblical worldview in a concrete historical framework. Drawing on the historical-grammatical method and referencing theologians like Calvin, Goodner asserts that the sequential days of creation reflect a purposeful divine order, not mere allegory or myth. He emphasizes that Christ’s role as the mediator of creation (Colossians 1:16) affirms the historicity of Genesis 1, as the incarnate Logos presupposes a real created order. While acknowledging the text’s poetic structure and ancient Near Eastern context, Goodner resists reducing it to symbolic narrative, i.e., the Framework Hypothesis, maintaining that its historical reality underpins its theological claims about God’s sovereignty and the goodness of creation. Conclusion   Creation Through the Eyes of Christ: A Philosopher’s Look at Genesis 1 is a commendable work that bridges theology, philosophy, and science with intellectual rigor and pastoral sensitivity. Kevin Goodner’s Christocentric hermeneutic offers a compelling framework for interpreting Genesis 1, one that honors the text’s theological purpose while engaging thoughtfully with modern challenges. His critique of Enlightenment philosophy and scientific materialism is both incisive and constructive, warning against reductive interpretive lenses while guiding readers toward a vision of creation that is vibrant, purposeful, and grounded in the person of Christ.   This book comes highly recommended for scholars, students, and clergy interested in the intersection of biblical studies, philosophy, and science. It serves as a model for engaging contentious issues with humility, clarity, and fidelity to the Christian tradition. Goodner’s work not only enriches our understanding of Genesis 1 but also invites us to view the world anew through the eyes of the One through whom all things were made.   Addendum: Philosophers and Critics Engaged by Goodner   In Creation Through the Eyes of Christ, Kevin Goodner interacts with the following philosophers, theologians, and critics, as referenced in the review:   ·         Alvin Plantinga – Christian philosopher, cited for his evolutionary argument against naturalism and critique of materialist epistemology.   ·         Herman Dooyeweerd – Christian philosopher, referenced for his work on worldview presuppositions and the philosophy of creation.   ·         Immanuel Kant – Enlightenment philosopher, critiqued for his rationalist and allegorical approach to Genesis.   ·         Denis Diderot – Enlightenment thinker, noted for his rationalist contributions that influenced biblical interpretation.   ·         David Hume – Enlightenment philosopher, critiqued for his naturalistic and materialist worldview.   ·         Joseph Priestley – Enlightenment figure, referenced for his materialist philosophy.   ·         Augustine – Patristic theologian, engaged in his theology of creation.   ·         Thomas Aquinas – Medieval theologian, cited for his synthesis of faith and reason in creation theology.   ·         John Calvin – Reformation theologian, referenced for his historical-grammatical approach to Genesis 1.   ·         John Locke – Enlightenment philosopher, engaged in his empiricist epistemology and views on reason, which shaped rationalist approaches to scripture.   ·         Baruch Spinoza – Enlightenment-era philosopher, critiqued for his pantheistic reinterpretation of biblical texts and rejection of divine transcendence. ·         ·John Walton – Contemporary biblical scholar, noted for his work on the functional ontology of Genesis 1.   ·         Francis Collins – Scientist and Christian, referenced for his view of science as complementary to faith.   ·         Walter Brueggemann – Contemporary theologian, cited for his emphasis on the relational and redemptive themes of Genesis 1. The above review was Groked under the direction of Jack Kettler and perfected using Grammarly AI.   “For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds, casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ.” (2 Corinthians 10:4-5)   Mr. Kettler, an author who has published works in the Chalcedon Report and Contra Mundum, is an active RPCNA member in Westminster, CO, with 18 books defending the Reformed Faith available on Amazon.