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The Genesis Flood
''The Genesis Flood: The Biblical Record and its Scientific Implications'' is a 1961 book by young earth creationists John C. Whitcomb and Henry M. Morris that "produced a stunning renaissance of flood geology,"〔Witham(2002) p33〕 elevating the hypothesis "to a position of fundamentalist orthodoxy"〔Numbers(2006) p329〕 while both polarizing evangelicals and carrying young-earth creationism "to an ever wider Protestant audience."〔Witham(2002) pp 20, 33〕
==Background==
By the late nineteenth century, geologists, physicists and biologists agreed that the age of the earth was well over 20 million years. Prior to the use of radiometric dating, scientific estimates before 1900 ranged between 20 million and 3 billion years old. Most Christians "readily conceded that the Bible allowed for an ancient earth and pre-Edenic life."〔Numbers(2006), 7.〕 With very few exceptions they accommodated the new geological theories either with Day-Age creationism, the belief that the six days of Genesis represented vast ages, or by separating the original creation from a later Edenic creation: the so-called gap theory.〔Numbers(2006), 7-8. For instance, William Jennings Bryan of Scopes Trial fame, believed that the days of Genesis were geological ages and even "allowed for the possibility of organic evolution—so long as it did not impinge on the supernatural origin of Adam and Eve." Harry Rimmer, the best-known creationist before World War II, asserted that millions of years might be accommodated in the hypothetical "gap" of Genesis 1.〕 The primary promoter of "flood geology" during the early twentieth century was George McCready Price, but he had comparatively little influence among evangelicals because he was a Seventh-day Adventist, a church treated warily by many conservative Protestants.〔Numbers(2006) pp8, 223, 241, 260; Barry Hankins, ''American Evangelicals: A Contemporary History of a Mainstream Religious Movement'' (Rowman & Littlefield, 2008):"the Religious and Science Association and the Deluge Geology Society were part of the bitter fundamentalist battle that took place in theological circles as well....These organizations were often top heavy with Seventh-day Adventists, and the fighting often pitted the Adventists against fundamentalists who thought Adventism was cultish with its reverence for prophet Ellen White." (72-73)
To Seventh-day Adventists, "the saints who greeted Christ as his Second Coming would be observing the seventh-day Sabbath in harmony with the Fourth Commandment....The Sabbath doctrine seemed to demand a literal creation week, for as Price cogently argued, if a person does not believe that there ever was a real Creation at some definite time in the past, how can we expect him to observe the Sabbath as a memorial of that event, which in his view never occurred?'" Numbers (2006),p104.〕
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