Animals can change in small or even large ways to adapt to their surroundings, but humans were created as God’s perfect climax to all that had thus far been created.

The Genesis story refutes the worship of nature, including the popular sun-god. Light and the daily cycle were created by God and are dependent on Him. Later in the Creation week, God gave these responsibilities in the heavens to the sun and the moon, just as He passed on to human beings the responsibility for stewardship of the earth, its natural cover, and its creatures.

The literary analyses performed in this study provide evidence of the deep unity of the Hebrew text of Gen 2-3, both in its literary structure and in its though content. The antithetical chiastic microstructures and the parallel panel microstructures demonstrate that the GEA of Gen 2-3 comprises one literary unity.

This dissertation analyzes Gen 3:15 exegetically, intratextually, and intertextually, tracing the meaning of this "seed" in Genesis, the rest of the Old Testament, and New Testament.

God created the earth “to be inhabited” (Isaiah 45:18, NIV). This means that our earthly habitat is not a fortuitous accidental phenomenon of little worth, but rather, it is one to be highly valued and preserved.

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.

From a Christian perspective, ethical stewardship of our God-given talents and the technologies that arise from them are essential to the growth of science, to fostering trust in science, and to maximizing beneficence amid the clinical applications of science.

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.

Seventh-day Adventist schools and colleges were founded by a church concerned to provide an education that did not alienate its children from their Biblical beliefs and Christian worldview. I believe that Adventist educators must become evangelists for Biblical theism.

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."

How can a teacher present Christian values to students. Can a Philosophy of Science teacher reveal Christ in an enviromnent of academic pressure, secularism, and an indifference to the Christian worldview?