Book reviewed by Malcolm Buchanan
A Timeline of Origins: Toward Better Integration of the Bible and Science
by Michael D. Russell
Eugene, OR: Wipf and Stock, 2024; 140 pages
ISBN 9798385208722, first edition, paperback
A$37.40

Can the genealogies in the Bible be used to construct a timeline that is compatible with the findings of mainstream science? In A Timeline of Origins: Toward Better Integration of the Bible and Science, Michael D. Russell proposes an original timeline that seeks to reconcile the genealogical record of Genesis with the findings of mainstream science and history. Russell is the senior minister of St George’s Magill Anglican Church in Adelaide and is also the author of Seeing Good, Doing Evil: The Limits of Moral Ignorance (Wipf and Stock, 2020).

The book is predominantly theological and academic in nature, written in a carefully argued apologetic and analytical style. Russell primarily targets readers who disengage from Christianity because of the Bible’s perceived stance on science and evolution, while also addressing Christian preachers, parents, Sunday school teachers, and others involved in teaching Genesis 1–11. However, in my assessment, engaging with the book effectively requires a strong foundation in biblical knowledge.

The introduction identifies a central challenge: the lack, within Christianity, of a coherent timeline of human history that both aligns with the findings of mainstream science and maintains a high view of Scripture. However, Russell’s upfront admission that his project may be regarded by some as “misguided” risks creating a negative initial impression for readers. In chapter 1, he responds to this challenge by outlining his original timeline, which seeks to integrate the chronology of Genesis with mainstream scientific and historical evidence. Chapters 2–6 then develop and defend this proposed timeline in greater detail. The book also includes an appendix that calculates key dates in the timeline, such as the time periods of the patriarchs, along with a helpful bibliography at the end.

In addition to presenting his original timeline, chapter 1 introduces two key conceptual clarifications essential for understanding it. Russell distinguishes between the “biological human,” the “mere biological human,” and the fully “theological human.” The definitions of a “mere biological human”—referring solely to modern human anatomy—and a “theological human”—one who possesses the faculties required to bear the image of God—are coherent. However, the category of “biological human,” defined as an anatomically modern human who may or may not possess a human soul, remains conceptually ambiguous and does not appear to be applied consistently.

The second clarification concerns Russell’s “two-worlds” thesis, grounded in the words of 2 Peter 3:5–7 and central to his proposed timeline. The two different physical worlds are the world containing Eden and destroyed by the great flood (“the world of that time”; 2 Pet 3:6), which he terms the once-cursed world, and the present world (“the present heavens and earth”; 2 Pet 3:7), which he describes as the twice-cursed world. The author describes the twice-cursed world as “a world where the curse on Cain had compounded on the curse on Adam” (p. 69). Russell proposes two miraculous crossings between these worlds—Cain’s exile and Noah’s ark—understood not as natural events but as instances of God’s special intervention. He claims that Cain’s crossing is explicitly mentioned in Genesis 4:11–14; however, he does not explain how the biblical text itself supports such a transition. This inference therefore appears ambitious. Russell also acknowledges that the proposed crossing of Noah’s ark represents a weakness both in its implausibility and absence from the biblical text. Nevertheless, Russell argues that it remains more plausible than the world’s plant life surviving 150 days underwater in a one-world global flood.

Chapter 2 presents evidence for the existence of people originating outside the Garden of Eden, while chapter 3 addresses two theological objections to theistic evolution that are central to the book’s argument. In this chapter, Russell proposes a dual mechanism for the creation of humanity: special creation in the pre-flood world and evolutionary processes in the present world. While this is a creative proposal, it stretches feasibility and lacks clear support from the biblical text.

Chapter 4 examines the Genesis flood narrative (Gen 6–9), where Russell’s two world thesis plays a central role in his defence of a global flood. He argues that Genesis describes the destruction of a once‑cursed pre-flood world rather than the twice‑cursed present world. Alternative interpretations—particularly the traditional view and the approach of Tremper Longman III and John H. Walton—are discussed, though neither of those interpretations account for two distinct worlds. Russell offers five lines of evidence in support of his position and responds to two key objections. In particular, he draws on the widely recognised post-flood decline in human lifespans, which he interprets as supporting the existence of two physically distinct worlds.

Chapter 5 considers the integrative challenges posed by the Tower of Babel narrative (Gen 11:1–9), particularly the reference to the “language of the whole world” (11:9), which Russell again resolves using his two-world framework. Chapter 6 provides a helpful conclusion, assessing both the internal plausibility of the proposed timeline and its comparative plausibility against alternative models, including the traditional view and the closely aligned approaches of William Lane Craig, S. Joshua Swamidass, Tremper Longman III, and John H. Walton. Russell concludes that his timeline is at least as plausible as these alternatives, while acknowledging elements of biblical and scientific speculation.

Overall, I find Russell’s proposed timeline—supported by his two‑worlds thesis grounded in 2 Peter 3:5–7—conceptually attractive, particularly in the way it seeks to accommodate evolutionary processes. However, several of the arguments advanced in defence of the proposed timeline are speculative and, taken together, weaken its overall plausibility. Nevertheless, despite these reservations, as an educator, I will give careful consideration to some of Russell’s proposals when engaging in creation-evolution dialogue, and readers with a particular interest in questions of human origins are likely to find the book a stimulating and worthwhile contribution.