I recently completed graduate study at Regent College in Vancouver, BC with an interdisciplinary emphasis on the intersection between Christian belief and biological evolution. I am sharing some of my work via Academia.edu in order to assist others in their thinking and research. If you find my work helpful, feel free to let me know via an Academia message. I have bachelor's degrees from Duke University in computer science and religion and a master's degree from the Fuqua School of Business at Duke University, where I was a Fuqua Scholar. I am a fan of good pizza and Duke basketball. I also enjoy spending time with my wife and four children.
Given the prominent place of eschatology in recent Christian theological discussion, this article... more Given the prominent place of eschatology in recent Christian theological discussion, this article addresses a current disagreement that has arisen concerning the extent to which there is room in the world to come for both the presence of God (with the beatific vision) and new creation (with the renewal of cultural activities and earthly life). This article introduces the present discussion and outlines the biblical evidence for a both/and approach, where a new heaven and a new earth is permeated with divine presence (the cosmic temple theme). This provides the foundation for assessing points of disagreement between scholars who affirm a holistic eschatology (J. Richard Middleton and N. T. Wright) and those who are critical of this eschatology (Michael Allen, Hans Boersma, and Matthew Levering). While arguing for a holistic eschatology on biblical grounds, this article seeks to bring greater clarity to the current discussion and to call participants in this discussion to greater clarity and charity in assessing and communicating disagreement.
To the extent that parts of the Christian Church have struggled to accept biological evolution, a... more To the extent that parts of the Christian Church have struggled to accept biological evolution, a major concern has been the instrumental role of death. Death and suffering prior to human sin, especially for humans, is felt to be at odds with some mix of the goodness of God, the goodness of creation, and the Bible. Science-affirming approaches today often emphasize external contextualization of the biblical material concerning sin and human death. This includes consideration of background materials from the ancient Near East, recognition of ancient science in the Bible, and focus on identifying the genre of Genesis 1-11. Without discounting these efforts, this paper intentionally pursues a different contextual strategy. It argues that there is surprisingly substantial evidence within the Bible that human mortality is not the result of human sin. It addresses passages felt to indicate otherwise by emphasizing both their immediate context and the context of the full biblical witness.
Should Christians be expecting an eternal home which is heavenly or earthly in its location and character? In this paper, I argue that the Bible witnesses to a holistic eschatology in which humans are transformed but remain image-bearing agents of creativity, culture, relationality, and rule in a renewed cosmos still consisting of both heaven and earth, said cosmos being of great importance to God in its entirety. The biblical witness also affirms the central and thoroughgoing presence of God in the renewed creation. This presence of God makes possible, rather than conflicts with, the renewed cosmos and its glory.
Includes engagement with the related scholarship of Michael Allen, Hans Boersma, Matthew Levering, J. Richard Middleton, and N.T. Wright
Romans 8:19-22 is a text firstly about the intelligibility and value of Christian suffering. It ... more Romans 8:19-22 is a text firstly about the intelligibility and value of Christian suffering. It addresses the subjection of creation and its hope for freedom for this reason. In this paper, I conclude that the subjection relates to Romans 1:18-32 rather than to Genesis 3:17-19. I delineate strong intertextual connections supporting this conclusion. The reference concerns the importance of God’s image bearers for creation’s purposes rather than a curse of the ground. Though a central “cosmic fall” text, Romans 8:19-22 neither assumes nor teaches this concept.
This paper considers to what extent the Old Testament views suffering, animal death, and human de... more This paper considers to what extent the Old Testament views suffering, animal death, and human death as being the result of the sin of Adam and Eve. After reviewing the evidence for each of these in turn, I conclude that the Old Testament does not provide much evidence for the “perfect paradise paradigm” of young-earth creationists.
This paper identifies three major historical factors behind Augustine’s extensive writing on Gene... more This paper identifies three major historical factors behind Augustine’s extensive writing on Genesis. First, Augustine was driven to find a fully satisfactory refutation to the Manichean criticisms of Catholic belief on creation. Second, Augustine was in pursuit of an ever more consonant relationship between ancient science and Genesis 1-3. Finally, Augustine’s constitution as an indefatigable pursuer of truth kept him addressing creation. The headwinds of his North African childhood and his time with the Manichees strengthened his resolve.
Both drawing from the biblical book of Genesis, Irenaeus of Lyons and Augustine of Hippo develope... more Both drawing from the biblical book of Genesis, Irenaeus of Lyons and Augustine of Hippo developed views on creation which have much in common. Both see what God has made as being very good. Both see Adam and Eve as having been given the good gift of free will. Both see them made less than immortal but with the potential for immortality. Going further, Irenaeus and Augustine agree that God foresaw the sinfulness of humans and that the process towards immortality for sinful humans includes suffering and death. However, Irenaeus and Augustine diverge sharply in their views on the trajectory of creation and the role of death in creation. The perspective of Irenaeus merits further consideration given its consonance with Scripture and with modern science and given the contrasting and more commonly known perspective of Augustine.
One proposal currently being made regarding the problem of natural evil before the Fall, and nota... more One proposal currently being made regarding the problem of natural evil before the Fall, and notably in dialogue with John Hick’s work, is the counterintuitive idea that the Fall could be the cause of the natural evil which precedes it chronologically. Augustinian theodicy could thus remain a self-sufficient solution to the problem of evil. This essay briefly (and critically) evaluates this proposal.
Given the prominent place of eschatology in recent Christian theological discussion, this article... more Given the prominent place of eschatology in recent Christian theological discussion, this article addresses a current disagreement that has arisen concerning the extent to which there is room in the world to come for both the presence of God (with the beatific vision) and new creation (with the renewal of cultural activities and earthly life). This article introduces the present discussion and outlines the biblical evidence for a both/and approach, where a new heaven and a new earth is permeated with divine presence (the cosmic temple theme). This provides the foundation for assessing points of disagreement between scholars who affirm a holistic eschatology (J. Richard Middleton and N. T. Wright) and those who are critical of this eschatology (Michael Allen, Hans Boersma, and Matthew Levering). While arguing for a holistic eschatology on biblical grounds, this article seeks to bring greater clarity to the current discussion and to call participants in this discussion to greater clarity and charity in assessing and communicating disagreement.
To the extent that parts of the Christian Church have struggled to accept biological evolution, a... more To the extent that parts of the Christian Church have struggled to accept biological evolution, a major concern has been the instrumental role of death. Death and suffering prior to human sin, especially for humans, is felt to be at odds with some mix of the goodness of God, the goodness of creation, and the Bible. Science-affirming approaches today often emphasize external contextualization of the biblical material concerning sin and human death. This includes consideration of background materials from the ancient Near East, recognition of ancient science in the Bible, and focus on identifying the genre of Genesis 1-11. Without discounting these efforts, this paper intentionally pursues a different contextual strategy. It argues that there is surprisingly substantial evidence within the Bible that human mortality is not the result of human sin. It addresses passages felt to indicate otherwise by emphasizing both their immediate context and the context of the full biblical witness.
Should Christians be expecting an eternal home which is heavenly or earthly in its location and character? In this paper, I argue that the Bible witnesses to a holistic eschatology in which humans are transformed but remain image-bearing agents of creativity, culture, relationality, and rule in a renewed cosmos still consisting of both heaven and earth, said cosmos being of great importance to God in its entirety. The biblical witness also affirms the central and thoroughgoing presence of God in the renewed creation. This presence of God makes possible, rather than conflicts with, the renewed cosmos and its glory.
Includes engagement with the related scholarship of Michael Allen, Hans Boersma, Matthew Levering, J. Richard Middleton, and N.T. Wright
Romans 8:19-22 is a text firstly about the intelligibility and value of Christian suffering. It ... more Romans 8:19-22 is a text firstly about the intelligibility and value of Christian suffering. It addresses the subjection of creation and its hope for freedom for this reason. In this paper, I conclude that the subjection relates to Romans 1:18-32 rather than to Genesis 3:17-19. I delineate strong intertextual connections supporting this conclusion. The reference concerns the importance of God’s image bearers for creation’s purposes rather than a curse of the ground. Though a central “cosmic fall” text, Romans 8:19-22 neither assumes nor teaches this concept.
This paper considers to what extent the Old Testament views suffering, animal death, and human de... more This paper considers to what extent the Old Testament views suffering, animal death, and human death as being the result of the sin of Adam and Eve. After reviewing the evidence for each of these in turn, I conclude that the Old Testament does not provide much evidence for the “perfect paradise paradigm” of young-earth creationists.
This paper identifies three major historical factors behind Augustine’s extensive writing on Gene... more This paper identifies three major historical factors behind Augustine’s extensive writing on Genesis. First, Augustine was driven to find a fully satisfactory refutation to the Manichean criticisms of Catholic belief on creation. Second, Augustine was in pursuit of an ever more consonant relationship between ancient science and Genesis 1-3. Finally, Augustine’s constitution as an indefatigable pursuer of truth kept him addressing creation. The headwinds of his North African childhood and his time with the Manichees strengthened his resolve.
Both drawing from the biblical book of Genesis, Irenaeus of Lyons and Augustine of Hippo develope... more Both drawing from the biblical book of Genesis, Irenaeus of Lyons and Augustine of Hippo developed views on creation which have much in common. Both see what God has made as being very good. Both see Adam and Eve as having been given the good gift of free will. Both see them made less than immortal but with the potential for immortality. Going further, Irenaeus and Augustine agree that God foresaw the sinfulness of humans and that the process towards immortality for sinful humans includes suffering and death. However, Irenaeus and Augustine diverge sharply in their views on the trajectory of creation and the role of death in creation. The perspective of Irenaeus merits further consideration given its consonance with Scripture and with modern science and given the contrasting and more commonly known perspective of Augustine.
One proposal currently being made regarding the problem of natural evil before the Fall, and nota... more One proposal currently being made regarding the problem of natural evil before the Fall, and notably in dialogue with John Hick’s work, is the counterintuitive idea that the Fall could be the cause of the natural evil which precedes it chronologically. Augustinian theodicy could thus remain a self-sufficient solution to the problem of evil. This essay briefly (and critically) evaluates this proposal.
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Papers by David A Miller
This article is referenced in this book:
https://zondervanacademic.com/products/four-views-on-heaven
This article represents a revision of this paper: https://www.academia.edu/38207969/A_Holistic_Eschatology_-_The_Biblical_Basis_for_an_Earthy_Beatific_Vision
This article represents a shortening of this paper: https://www.academia.edu/38616076/Original_Mortality_-_A_Fresh_Look_at_Sin_and_Death_in_the_Bible
Notes: I plan to expand this paper at a later date. This is not the only Christian perspective on human mortality. However, the biblical merits of this perspective are more than sufficient to deserve explication and consideration. A shortened version of this paper was published here: https://www.academia.edu/40048375/BioLogos_Article_Does_the_Bible_Teach_that_Human_Death_is_the_Result_of_Sin
Should Christians be expecting an eternal home which is heavenly or earthly in its location and character? In this paper, I argue that the Bible witnesses to a holistic eschatology in which humans are transformed but remain image-bearing agents of creativity, culture, relationality, and rule in a renewed cosmos still consisting of both heaven and earth, said cosmos being of great importance to God in its entirety. The biblical witness also affirms the central and thoroughgoing presence of God in the renewed creation. This presence of God makes possible, rather than conflicts with, the renewed cosmos and its glory.
Includes engagement with the related scholarship of Michael Allen, Hans Boersma, Matthew Levering, J. Richard Middleton, and N.T. Wright
Book Reviews by David A Miller
This article is referenced in this book:
https://zondervanacademic.com/products/four-views-on-heaven
This article represents a revision of this paper: https://www.academia.edu/38207969/A_Holistic_Eschatology_-_The_Biblical_Basis_for_an_Earthy_Beatific_Vision
This article represents a shortening of this paper: https://www.academia.edu/38616076/Original_Mortality_-_A_Fresh_Look_at_Sin_and_Death_in_the_Bible
Notes: I plan to expand this paper at a later date. This is not the only Christian perspective on human mortality. However, the biblical merits of this perspective are more than sufficient to deserve explication and consideration. A shortened version of this paper was published here: https://www.academia.edu/40048375/BioLogos_Article_Does_the_Bible_Teach_that_Human_Death_is_the_Result_of_Sin
Should Christians be expecting an eternal home which is heavenly or earthly in its location and character? In this paper, I argue that the Bible witnesses to a holistic eschatology in which humans are transformed but remain image-bearing agents of creativity, culture, relationality, and rule in a renewed cosmos still consisting of both heaven and earth, said cosmos being of great importance to God in its entirety. The biblical witness also affirms the central and thoroughgoing presence of God in the renewed creation. This presence of God makes possible, rather than conflicts with, the renewed cosmos and its glory.
Includes engagement with the related scholarship of Michael Allen, Hans Boersma, Matthew Levering, J. Richard Middleton, and N.T. Wright