During 1833, Arthur Henry Hallam died suddenly and unexpectedly. This would be one of those sad but unremarkable facts of history were it not for his close friendship with Alfred Lord Tennyson. Tennyson spent the next 17 years struggling with the death of his friend. During this time, Tennyson composed “In Memoriam,” a long poem that wrestles with the shock, sadness and despair he experienced and his…

This article describes evidence for what appears to be physical design on Earth, in the universe, and in the basic laws of nature. Some have used the examples of design as arguments for the God of religion as the intelligent designer; others have explained the design naturalistically. Some pros and cons of the arguments will be outlined along with cautions in using the arguments.

Since its establishment in 1863, Adventism has believed in biblical protology, but valued both the positive outcomes of the Enlightenment and Scriptural authority. The purpose of this essay is to trace how Adventists have maintained their belief in biblical protology since the inception of the church.

Among those who reject the Biblical record of God’s action in creating everything, including all living things, the process of chemical evolution from atoms to the first cell is usually explained something like this: elements reacted with each other spontaneously forming simple molecules. These simple molecules continued to react forming larger and more complex molecules such as the nucleotide building…

What does humans suffering have to do with the doctrine of creation?

It matters greatly what model of earth history we adopt. This explains why Jesus carefully worded the first angel’s message to endorse a special creation worldview and a global flood, both so important to the worship of the Creator. How beautifully, then, the name Seventh-day Adventist testifies to the goodness and worship worthiness of our God, the benevolent Creator, who banishes forever the “former things.”

The Adventist faith will not be itself if it accepts theistic evolution. The active God who created by the word of His mouth, who communicated through the prophets, who lived among us, died in our place, was resurrected and ascended to minister for us, who will return the second time to gather us to Himself, who will resurrect the dead and re-create the new earth, and who will finally destroy sin, cannot be worshiped if He does not exist. This article was originally published on Perspective Digest, v. 18/4.

In the contemporary scientific academy, as is well-known, the word “creationism” derisively refers to a worldview irrevocably rejected by the secular scientific community in general. What may be less well-known is that there are contrastive worldviews generally subsumed under the term “creationism.”

Martin Luther approached the issue of origins from the basic premise that the Bible is the only safe and reliable source of information on that topic, being superior to the writings of philosophers, theologians, astronomers, and scientists.

As Christians, we believe that God created the Earth and us, and has entrusted us to care for the planet and each other. What are some practical things that we can do at home to care for the Earth’s environment?

It is reasonable to assert that Christianity was an essential component of the culture in which modern science developed because it provided a more encouraging worldview for the investigation of nature than did alternative belief systems.

An unbiased reading of Genesis 6-8 unquestionably demonstrates that Noah’s flood was universal. Reasons for its denial are located in sources from outside the Scriptures, such as scientific arguments and the mythology of the ancient Near East. Published on Adventist World NAD edition, December 2012, p. 42.

From the trillions, yes trillions, of non-human cells that live in our bodies cooperating with us in various ways that keep us healthy and happy, down to the molecular machines that keep each cell running all the way up to the cooperation between plants and animals that keep the animals fed, the plants pollinated and any number of other cooperative relationships between organisms, the real question is, “Who designed the marvelous plans we see brought to life all around us?”

In this article I examine the biblical record, selected evidences of science, and the resources of the Spirit of Prophecy in an attempt to answer some of the basic questions regarding the nature of selected curses proclaimed by God on the earth after the Fall.

We are warned in Romans 1:20 that those who observe God’s handiwork yet do not believe “are without excuse.” Before the artist-Creator we must stand in awe.

To interpret Genesis 2:17 as announcing natural consequences instead of a juridical penalty ignores the overwhelming biblical evidence of how authors used the phrase in question throughout the Old Testament. As such, the natural consequences interpretation seems to establish human arbiters as higher authorities than the text to determine its truthfulness and relevance.

The first reason that what we believe about Creation matters is that the Bible sets forth a clear position on it; and the Adventist Church accepts Scripture as authoritative. A second reason why it matters what we believe about Creation follows the first naturally: Jesus had a position on Creation, and the church’s position should be in harmony.

One would be exegetically blind to not see differences between the first (Gen 1:1–2:4a) and the second (Gen 2:4b-25) Genesis creation accounts. Do they stand in opposition to each other?

Many of us struggle to correlate catastrophe and the Creator – and perhaps never more frequently than now.

In spite of some interpretative difficulties with Gen 1:1-3, the main message and intent of the author are clear: God is the Creator of the heavens and earth, i.e., the whole universe and the ultimate source of life. The creation process was done by his special intervention.