The seventh day of the week, the Sabbath, plays a dominant role in the first Creation story, and the purpose of this article is to clarify major issues related to that fact.

A superficial glance may give the impression that there are no points of correspondence between Genesis 1 and 3. However, a deeper and more exhaustive analysis from linguistic, literary, and thematic perspectives reveals that there are indeed significant similarities between these two chapters.

It is this writer’s desire to demonstrate the theological connections between the events after the flood and the Creation motif.

The purpose of this paper is to present a brief historical sketch concerning the authorship of the Pentateuch, explain and evaluate the documentary hypothesis, and set forth some suggestions as to how Christians who take the Bible seriously should view this matter of pentateuchal composition.

It could be the remnant church that the Lord has given chance to lead others in the restoration of the dignity of the physical environment for the common good of the entire earth.

Even while Genesis 1 and 2 remind us of God's perfect creation of long ago, it holds out the hope of a new creation, a world restored to its original perfection and beauty and harmony.

In two recent publications, Alister McGrath cites John Calvin in support of divine accommodation in a theory of origins. In order to evaluate the validity of McGrath's use of Calvin, it is necessary, first, to look briefly at the concept of divine accommodation and its use as a hermeneutical tool.

In the Gospels, faith is both the preparation for and the product of Jesus’ miracles. The resurrection of Jesus is, of course, the supreme miracle of the gospel and is indeed the basis of Christianity. The grounds for believing in it are cogent, but no amount of evidence can convince those who at the outset assume the impossibility of such an event.

The story of our origins is a vital part of our understanding of ourselves and our world. Although many details of creation are not well understood, the Genesis story of origins provides the logical foundation for the gospel. Both science and Scripture contain many mysteries, but we can see enough to understand that the creation is the result of intentional, supernatural action by a loving Creator, and we can share this good news with others.

Stewardship of the environment is a peripheral subject in Adventist thinking. The aim of this paper is to; 1. Point out some impediments that have contributed to Adventist's lack of high level of awareness and commitment to environmental care; 2. Give reasons why Adventist should view themselves as key players in matters of the environment. 3. Examine three working relationships between humans and the environment.

The question of the extent of the Genesis flood is not just a matter of idle curiosity with little at stake for Christian faith. For those who see the days of creation in Genesis 1 as six, literal 24 hour days , a universal Flood is an absolute necessity to explain the existence of the geological column. A literal creation week is inextricably linked with a world-wide flood.

A biblical theology of Creation is summarized in the four basics of reality contained in Genesis 1:1: "In the beginning," "God," "created," and "the heavens and the earth."

The purpose of this study is to explore the complex relations between science and theology and to suggest a viable solution to this group of problems.

The complex and vitally essential ecology and biodiversity we find in nature today, at the top of the structural hierarchy of nature, suggest that many interacting organisms would have been required right from the beginning. Only a short-term creation would provide such ecosystem requirements.

This analysis of the Heb of Gen 1:2 has sought to find answers to difficult questions. Does Gen 1:2 describe a watery chaos that existed before the Creation? Is there a direct relationship between Gen 1:2 and the mythology called Chaoskampf?

The purpose of this paper is to identify and assess five elements of a Christian philosophy of science implied in the verse "worship Him who made the heaven and the earth, and sea, and the springs of waters" (Rev 14:7) which is so central to mainline Seventh-day Adventist theology.

The severe ecological crisis in which we live has been identified as a crisis of the present society values. The aim of this essay is to discuss the historical roots of the modern ecological crisis and its consequences in terms of paradigms that base Environmental Education actions.

The description of t'hom in Gen 1:2 does not derive from the influence of any Ancient Near Eastern mythology but it is based on the Hebrew conception of the world which explicitly rejects the mythological notions of surrounding nations.

The concept that appears in Gen 1:2 is an abiotic concept of the earth; i.e., Gen 1:2 describes an earth in which there is no life; it presents the absence of life-vegetable, animal, and human.

Ecology, or environmental science, is multidisciplinary. As such, it allows ecology to be integrated with other disciplines. It also allows us to tie it to faith.