 Before moving on historically, it is worthwhile to stop for a moment and consider aspects of Creationism, in what one might term the cultural context. First, as a populist movement, driven as much by social factors – a sense of alienation from the modern world — one would expect to find that cultural changes in society would be reflected in Creationist beliefs. This is indeed so. Take, above all, the question of racial issues and relationships. In the middle of the nineteenth century in the South, biblical literalism was very popular because it was thought to justify slavery (Noll 2002). Even though one can read the Christian message as being strongly against slavery — the Sermon on the Mount hardly recommends making people into the property of others – the Bible elsewhere seems to endorse slavery. Remember, when the escaped slave came to Saint Paul, the apostle told him to return to his master and to obey him. Remnants of this kind of thinking persisted in Creationist circles well into the twentieth century. Price, for instance, was quite convinced that blacks are degenerate whites. By the time of Genesis Flood, however, the civil rights movement was in full flower, and Whitcomb and Morris trod very carefully. They explained in detail that the Bible gives no justification for treating blacks as inferior. The story of the son and grandson of Noah being banished to a dark-skinned future was not part of their reading of the Holy Scriptures. Literalism may be the unvarnished word of God, but literalism is as open to interpretation as scholarly readings of Plato or Aristotle. That is why many refer to Creationists as “inerrantists” rather than “literalists.”