Second, chapter 9 is worth the price of the whole book. Cabal notes that Christians need to have theological boundaries to protect the faith, but ought to draw them with charity and proper balance between inclusivity and restrictiveness. While he does have some criticisms for Reasons to Believe, the leading OEC organization, since they are committed to biblical inerrancy, he reserves his primary criticism for Answers in Genesis (AiG) and BioLogos.
As for AiG, Cabal is concerned that they draw doctrinal lines to narrowly—including such things as a young earth, a flood-shaped geology, Neanderthals, and details about taxonomy in the definition of inerrancy. He contends that they conflate interpretation with inspiration. And Cabal is deeply concerned at a certain attitude that often results from the sweeping, unsubstantiated claim that ineffective worldwide evangelism, the abandonment of the faith by young Christians, and sexual immorality are the result of the church embracing an old earth.
As for BioLogos, Cabal believes they draw theological boundaries too broad. BioLogos does not endorse biblical inerrancy (their website includes many articles arguing for errors in the Bible). Given that various key figures in BioLogos have abandoned the special creation of humans, the fall, the historical Adam, as well as original sin and also offered evolutionary accounts for the rise of belief in God and human morality, Cabal wonders how many more substantive theological reformulations are on the way. As a result, he cannot recommend BioLogos as a constructive resource for the church, even though that is what it seeks to be.
This book was no doubt hard for Cabal to write. For one, he was diagnosed with terminal cancer in 2001, and quite obviously, has limited energy. More.
To some of us, in the age of the naturalist Meltdown, the quarrel sounds like forming a circular firing squad with nukes.
See also: How naturalism rots science from the head down