Everyone believes in someone or something. Even scientists have a belief system. In view of this, Christian believers need not be apologetic about their faith system. Instead, when they approach sciences, they should do so with (1) thoughtful respect for the scientific enterprise when it deals with the strictly empirical; and (2) humility and tolerance for other views with evidentiary support in various areas of historical science.

While Christians may be convinced that design in nature points to a Creator-God, the general scientific community has not been persuaded. Perhaps more scientifically respectable work on intelligent design of the kind done by Behe and Dembski will encourage evolutionary scientists to look beyond purely naturalistic mechanisms to explain the complexity and meaning of life.

Did physical death in all its forms, death in the animal kingdom, for example, come into the world exclusively as a result of the fall of man? Was there any kind of death on earth before the sin of Adam?

The creation-evolution debate generally takes place at the level of conclusion without taking into account the nature of the processes through which theologians and scientists arrive at their respective beliefs.

Is the epistemological certainty of evolutionary theory so absolute that Christian theologians should feel rationally compelled to accept its conclusions even if they explicitly contradict the teachings of biblical revelation on the origin of life on our planet?

There is general agreement that the weekly Sabbath is at least partly in view in Gen 2:l-3. The more controverted point is whether it is presented as a Creation ordinance, i.e., as something commanded for human beings to keep from the beginning of human history.

The geological column is not something you can find in the rock layers that form the crust of the Earth. It is more like a map. It is a column-like representation of the general order of the rock layers over the surface of the Earth.

The molecules of life suggest no need for Christians to become sycophants to materialistic philosophy posing as science. On the contrary, science liberated from the artificial constraints of materialism provides an elegant mechanism for study of the creation and logically points to a wonderful Creator.

First we will briefly look at the role creation plays in Scripture and its significance to biblical faith. We will then consider the relationship between faith and natural science before pointing out some aspects that can help us, I trust, to live confidently despite some open questions and to uphold the biblical truth of creation amidst theological pluralism.

In this paper we will take up each element of the creation story in turn, with special emphasis upon the “when” and aspects of the other elements that impinge upon the relationship between Scripture and science.

This paper divides into four sections: (1) Some problems facing evolutionists and biblical creationists. (2) Alternate models for creation held by Bible believing scholars, including views held by some Seventh-day Adventist scholars. (3) The biblical record of creation with a literal week as a necessary basis for Sabbath-keeping. (4) The biblical meaning of the Sabbath as unfolded in biblical history, with its solid basis in the creation account.

Does the word "earth" refer a) to the physical material of the earth; b) to the planet earth as a part of our solar system; c) to our earth in the sense of the land upon which life can exist? We will address this question very briefly by reviewing four problems.

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.

Many would say scientists must leave all religious influences out of their scholarly pursuits, because to do otherwise would compromise the search for truth. However, I believe the God of the Bible understands the highest levels of scholarship, not just comforting inspirational themes.

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.

Engineers have the distinguished legacy of following in their Creator's footsteps, thinking God's creative and analytical thoughts after Him. Should we not spend some time reflecting on the Master Engineer as we train engineers to work responsibly in this world?

The Intelligent Design movement is crucially important for all Adventist educators, especially for those in science, in the integration of faith and learning in their classrooms.

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.

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.