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.

We have no information in Scripture as to how long ago God created the universe as a whole. But there is evidence strongly suggesting that the Creation week described in Genesis was recent, some time in the past several thousand years, and not hundreds of thousands.

The whole purpose of the great controversy scenario is to vindicate God from the responsibility for the evil that theistic evolution attributes to Him by virtue of how He created.

The focus of this article is on Genesis 1. The most crucial questions which are persistently raised will be considered, including the relation of v. 1 to the rest of the chapter, the meaning of the terms "deep" (v. 2) and "expanse" (vv. 6-8), and, finally, the creation of light on the first day with the somewhat oblique references to the sun, moon, and stars on the fourth day.

While science has been associated with “reason” and thus is expected to be reasonable, creationism has been associated by many with “faith,” and thus seems to be incompatible with anything “reasonable.” But biblical faith, in this case faith in creation, is “reasonable” in the sense that it is not mythical and/or irrational; on the contrary, it presents historical (the Bible is also a historical document), natural and sensible evidence for its claims.

Christianity is a relationship with God and Jesus Christ. It is not an imaginary, contentless relationship, but one based upon knowledge of the “only true God” (John 17:3). If our relationship is with any other deity, it is idolatry. Whether in its Darwinian form that rejects the existence of God, or in its theistic manifestation that claims God as influencer of the evolutionary process, the theory of evolution denies the biblical doctrine of God.

Creation in the prophetic literature of the Old Testament is employed as a constant literary and theological reference which connects to a historical past, motivates the interpretation of the present, and moves towards a perspective for the future by means of a continuous contextualization of the topic via the triad creation–de-creation–recreation.

Our mission is to prepare people to give account of themselves to a sovereign, yet loving, almighty moral governor and to prepare them for the eschatological restoration of all things which begins at the second coming of Christ in glory. It seems clear that the expulsion of teleology required by Darwinism will be catastrophic to the mission praxis of the Adventist church.

If, in Paradise Regained, it appears that the tree of knowledge has outplayed its peculiar role, that it is not there, or that it is somehow fused to its sister tree, forming an arch over the river of life, we should hesitate to conclude that God will ever be in retreat with respect to the ideology of freedom.

In the manuscript, 4Q41 from ancient Dead Sea scrolls, the fourth commandment is given in an expanded the fourth commandment is given in an expanded form. In the English translation of 4Q41 includes Moses’ comment linking the Sabbath to redemption from slavery in Egypt while also including the original reference to the creation given in Exodus 20 and 31. Published in Origins, n. 62.

The purpose of these notes is twofold: first, to evaluate John H. Sailhamer's argument that Gen 1:14 does not place the creation of the heavenly lights on the fourth day of Creation; and second, to determine whether the term "appointed times" in Gen 1:14 is used to designate annual sacred times or particular rhythms of the natural cycle.

While AP is comprehensive, it cannot be segmented to suit specific homiletic or apologetic agendas. Appealing to one example of fine-tuning implies them all, and fine-tuning means exactly that!

A review of the book The Privleged Planet: How Our Place in the Cosmos is Designed for Discovery. Published in Origins n. 60.

The meaninglessness brought into the world through Cain's murder of his brother is forever revoked by the death of Jesus, the second Adam.

Spiritually, in the end time, we sorely need to know the truth about the two key earth history issues discussed above— Creation and the Flood—because the way in which these questions are answered can either establish or undermine living faith in God.

During the past few years, our planet has been experiencing an increasing number of natural disasters–earthquakes, hurricanes, droughts, floods, and a devastating tsunami. Bible-believing Christians have pondered about the role that God and Satan play as the ultimate actors in a cosmic drama. Are these calamities pointing toward a culminating event in human history?

LITERATURE REVIEWS A review of the book, A Matter of Days: Resolving a Creation Controversy. Published in Origins n. 59.

The present dissertation seeks to develop a theology of judgment in Gen 6-9. Following an introductory chapter, the second chapter is devoted to analyzing the three main extrabiblical ANE flood stories (the Eridu Genesis, the Atra-Hasis Epic, and the Gilgamesh Epic) from the four aspects of judgment: date, cause and purpose, extent, and procedure.

Charles Darwin's theory of natural selection was inspired not primarily by his observations of the natural world, but by Thomas Malthus's theory of scarcity.

The last few years have shown that there are a number of views on creation within the Adventist Church. Not all of them can be right. Should theistic evolution become more and more accept ed, we will be in danger of losing the biblical foundation for the Sabbath and our understanding of salvation.