Millions of Years?

A Christian’s belief in millions of years totally contradicts the clear teaching of Scripture. Here are just three examples:

Thorns. Fossil thorns are found in rock layers that secularists believe to be hundreds of millions of years old, so supposedly they existed millions of years before man. However, the Bible makes it clear that thorns came into existence after the curse: “Then to Adam He said, ‘Because . . . you have eaten from the tree of which I commanded you, saying, “You shall not eat of it”: Cursed is the ground for your sake. . . . Both thorns and thistles it shall bring forth for you’” (Genesis 3:17–18).

Disease. The fossil remains of animals, said by evolutionists to be millions of years old, show evidence of diseases (like cancer, brain tumors, and arthritis). Thus such diseases supposedly existed millions of years before sin. Yet Scripture teaches that after God finished creating everything and placed man at the pinnacle of creation, He described the creation as “very good” (Genesis 1:31). Certainly calling cancer and brain tumors “very good” does not fit with Scripture and the character of God.

Diet. The Bible clearly teaches in Genesis 1:29–30 that Adam and Eve and the animals were all vegetarian before sin entered the world. However, we find fossils with lots of evidence showing that animals were eating each other—supposedly millions of years before man and thus before sin.

-Ken Ham, Answers in Genesis

Why Does the Universe Look So Old?

Article by Tim Challies (original source here)

When it comes to the age of the universe, Christians find themselves in a bit of a conundrum. At least, those Christians do who hold to a traditional interpretation of the first two chapters of Genesis—an interpretation that leads them to believe the universe is something less than the billions of years indicated by contemporary understandings of the scientific data. Those, like me, who hold to a six-day understanding of creation have to face this question: Why does the universe look so old? Why does it look older than it actually is? This is a question Dr. Albert Mohler took on at a Ligonier Ministries conference several years ago and his response was (and remains) helpful to me.

Before I comment on his answer, I want to point out that all Christians, no matter their interpretation of the opening chapters of Scripture, have difficult questions to face as they attempt to strike harmony between Scripture and science or, better, between God’s book of special revelation and God’s book of natural revelation. Those who believe the universe is ancient have to grapple with the existence of death before the fall, for example, or why the creation account is so clearly laid out as if it all takes place in six literal days. It is not only young earth creationists who have to admit the existence of difficult questions.

As Dr. Mohler considers the age of the universe he tells why he is drawn to the six-day view: “In our effort to be most faithful to the scriptures and most accountable to the grand narrative of the gospel, an understanding of creation in terms of 24-hour calendar days and a young earth entails far fewer complications, far fewer theological problems, and actually is the most straightforward and uncomplicated reading of the text as we come to understand God telling us how the universe came to be and what it means and why it matters.”

But why, then, if the universe is so young, does it look so old? His first answer is this:

The universe looks old because the Creator made it whole.

Accordingly to a literal interpretation of Genesis 1 and 2, God did not create a universe that began in an infant or primordial state before maturing over billions of years, but a universe that actually began in a state of maturity. When it was still young it already looked mature because this was God’s design. Indeed, this was the case with the first human being. “When he made Adam, Adam was not a fetus; Adam was a man; he had the appearance of a man. By our understanding that would’ve required time for Adam to get old but not by the sovereign creative power of God.” Adam and Eve were created whole, mature, grown up, and were placed in a garden that was also whole, mature, and grown up. “The garden was not merely seeds; it was a fertile, fecund, mature garden. The Genesis account clearly claims that God creates and makes things whole.” There is our first answer, that the universe looks old because God created it to look old. This was design, not deception, just as was the case for Adam, the human being who had no history, no parents, no infancy, no childhood.

The second answer is this: The universe looks old because it bears the effects of sin. Sin is an evil intruder into the world and one that brought about God’s judgment. This judgment was expressed in the catastrophe of the great worldwide flood and in a million lesser catastrophes since. These catastrophes have marked, stained, and scarred all that God created. We bear the effects of sin in our tired eyes, wrinkled skin, and aching bones, and in equivalent ways the earth is marked and marred by sin. Paul says in Romans 8 that the world is groaning, “And in its groaning it does look old. It gives us empirical evidence of the reality of sin.” The universe looks old rather than young to display the evidence and consequences of sin, for once we see this we are but a short distance from considering the joy, necessity, and beauty of redemption. A suffering world is crying out for the deliverance that will come.

To my mind these are compelling answers, though they are admittedly somewhat speculative in that neither one can appeal directly to chapter or verse. I will give the final word to Dr. Mohler: “At the end of the day, if I’m asked the question ‘why does the universe look so old?’ I’m simply left with the reality that the universe is telling the story of the glory of God. Why does it look so old? Well that, in terms of any more elaborate answer, is known only to the Ancient of Days. And that is where we are left.”

The White Coats Are Coming!

Text: Genesis 1:1-28

Since Charles Darwin first penned his book “Origin of Species” in 1859 (full title: “On the Origin of Species by Means of Natural Selection, or the Preservation of Favoured Races in the Struggle for Life”), there has been a vicious, unrelenting attack on Genesis 1-11. Yet, the truth of God’s word stands. Jesus affirmed Genesis as literal history and our very salvation rests on its foundation. Here’s why?

In the Beginning…

This excerpt is from Everyone’s A Theologian by R.C. Sproul

The first sentence of sacred Scripture sets forth the affirmation upon which everything else is established: “In the beginning, God created the heavens and the earth” (Gen. 1:1). Three fundamental points are affirmed in that first sentence of Scripture: (1) there was a beginning; (2) there is a God; and, (3) there is a creation. One would think that if the first point can be established firmly, the other two would follow by logical necessity. In other words, if there was indeed a beginning to the universe, then there must be something or someone responsible for that beginning; and if there was a beginning, there must be some kind of creation.

For the most part, although not universally, those who adopt secularism acknowledge that the universe had a beginning in time. Advocates of the big bang theory, for example, say that fifteen to eighteen billion years ago, the universe began as a result of a gigantic explosion. However, if the universe exploded into being, what did it explode out of? Did it explode from nonbeing? That is an absurd idea. It is ironic that most secularists grant that the universe had a beginning yet reject the idea of creation and the existence of God.

Virtually all agree that there is such a thing as a universe. Some may plead the case that the universe or external reality—even our self-consciousness—is nothing but an illusion, yet only the most recalcitrant solipsist tries to argue that nothing exists. One must exist in order to make the argument that nothing exists. Given the truth that something exists and that there is a universe, philosophers and theologians historically have asked, “Why is there something rather than nothing?” That is perhaps the oldest of all philosophical questions. Those who have sought to answer it have realized that there are only three basic options to explain reality as we encounter it in our lives.

The first option is that the universe is self-existent and eternal. We have already noted that the overwhelming majority of secularists believe that the universe did have a beginning and is not eternal. The second option is that the material world is self-existent and eternal, and there are those who, in the past and even today, have made this argument. These options have one important common element: both argue that something is self-existent and eternal.

The third option is that the universe was self-created. Those who hold to this option believe that the universe came into being suddenly and dramatically by its own power, although proponents of this view do not use the language of self-creation because they understand that this concept is a logical absurdity. In order for anything to create itself, it must be its own creator, which means that it would have to exist before it was, which means it would have to be and not be at the same time and in the same relationship. That violates the most fundamental law of reason—the law of noncontradiction. Therefore, the concept of self-creation is manifestly absurd, contradictory, and irrational. To hold to such a view is bad theology and equally bad philosophy and science, because both philosophy and science rest upon the ironclad laws of reason.

One of the main aspects of the eighteenth-century Enlightenment was the assumption that “the God hypothesis” had become an unnecessary way to explain the presence of the external universe. Up until that time, the church had enjoyed respect in the philosophical realm. Throughout the Middle Ages, philosophers had not been able to gainsay the rational necessity of an eternal first cause, but by the time of the Enlightenment, science had advanced to such a degree that an alternative explanation could be used to explain the presence of the universe without an appeal to a transcendent, self-existent, eternal first cause or to God.

The theory was spontaneous generation—the idea that the world popped into existence on its own. There is no difference between this and the self-contradictory language of self-creation, however, so when spontaneous generation was reduced to absurdity in the scientific world, alternative concepts arose. An essay by a Nobel Prize–winning physicist acknowledged that while spontaneous generation is a philosophical impossibility, that is not the case with gradual spontaneous generation. He theorized that given enough time, nothingness can somehow work up the power to bring something into being.

The term usually used in place of self-creation is chance creation, and here another logical fallacy is brought into play—the fallacy of equivocation. The fallacy of equivocation happens when, sometimes very subtly, the key words in an argument change their meaning. This happened with the word chance. The term chance is useful in scientific investigations because it describes mathematical possibilities. If there are fifty thousand flies in a closed room, statistical odds can be used to show the likelihood of a certain number of flies being in any given square inch of that room at any given time. So in the effort to predict things scientifically, working out complex equations of possibility quotients is an important and legitimate vocation.

However, it is one thing to use the term chance to describe a mathematical possibility and quite another to shift the usage of the term to refer to something that has actual creative power. For chance to have any effect on anything in the world, it would have to be a thing that possesses power, but chance is not a thing. Chance is simply an intellectual concept that describes mathematical possibilities. Since it has no being, it has no power. Therefore, to say that the universe came into being by chance—that chance exercised some power to bring the universe into being—merely takes us back to the idea of self-creation, because chance is nothing.

If we can eliminate this concept altogether, and reason demands that we do so, then we are left with one of the first two options: that the universe is self-existent and eternal or that the material world is self-existent and eternal. Both of those options, as we mentioned, agree that if anything exists now, then something somewhere must be self-existent. If that were not the case, nothing could exist at the present time. An absolute law of science is ex nihilo nihil fit, which means “out of nothing, nothing comes.” If all we have is nothing, that is all we will ever have, because nothing cannot produce something. If there ever was a time when there was absolutely nothing, then we could be absolutely certain that today, at this very moment, there would still be absolutely nothing. Something has to be self-existent; something must have the power of being within it for anything to exist at all.

Both of these options pose many problems. As we have noted, nearly everyone agrees that the universe has not existed eternally, so the first option is not viable. Likewise, since virtually everything we examine in the material world manifests contingency and mutation, philosophers are loath to assert that this aspect of the universe is self-existent and eternal, because that which is self-existent and eternal is not given to mutation or change. So the argument is made that somewhere in the depths of the universe lies a hidden, pulsating core or power supply that is self-existent and eternal, and everything else in the universe owes its origin to that thing. At this point, materialists argue that there is no need for a transcendent God to explain the material universe because the eternal, pulsating core of existence can be found inside the universe rather than out there in the great beyond.

That is the point at which a linguistic error is made. When the Bible speaks of God as transcendent, it is not describing God’s location. It is not saying that God lives “up there” or “out there” somewhere. When we say that God is above and beyond the universe, we are saying that He is above and beyond the universe in terms of His being. He is ontologically transcendent. Anything that has the power of being within itself and is self-existent must be distinguished from anything that is derived and dependent. So if there is something self-existent at the core of the universe, it transcends everything else by its very nature. We do not care where God lives. We are concerned about His nature, His eternal being, and the dependence of everything else in the universe upon Him.

The classical Christian view of creation is that God created the world ex nihilo, “out of nothing,” which seems to contradict the absolute law of ex nihilo nihil fit, “out of nothing, nothing comes.” People have argued against creation ex nihilo on those very grounds. However, when Christian theologians say that God created the world ex nihilo, it is not the same as saying that once there was nothing and then, out of that nothing, something came. The Christian view is, “In the beginning, God…” God is not nothing. God is something. God is self-existent and eternal in His being, and He alone has the ability to create things out of nothing. God can call worlds into existence. This is the power of creativity in its absolute sense, and only God has it. He alone has the ability to create matter, not merely reshape it from some preexisting material.

An artist can take a square block of marble and form it into a beautiful statue or take a plain canvas and transform it by arranging paint pigments into a beautiful pattern, but that is not how God created the universe. God called the world into being, and His creation was absolute in the sense that He did not simply reshape things that already existed. Scripture gives us only the briefest description of how He did it. We find therein the “divine imperative” or the “divine fiat,” whereby God created by the power and authority of His command. God said, “Let there be…,” and there was. That is the divine imperative. Nothing can resist the command of God, who brought the world and everything in it into being.

Is there any Evidence for a Global Flood?

The book of Genesis describes a catastrophic worldwide Flood. Is there any evidence that floodwaters covered the entire Earth?

That's a Fact – Global Flood from Institute for Creation Research on Vimeo.

Email Question: Why do you talk so much about the global flood? Why does it matter?

Russ Miller: The global flood is of paramount importance to true Christianity. The flood explains the rapid formation of the earth’s rock strata. Since all old-earth beliefs are based on the strata forming slowly, the flood eliminates all old-earth-based beliefs. These include all eastern religions; the new-age movement; atheistic evolution; theistic evolution; progressive creation; gap theory and the belief aliens dropped us off! In fact, a global flood leaves Christianity and Judaism as the only viable options, bringing the world to one question: Is Jesus the promised Messiah? The prophecies answer that question well.

More from Russ Miller at www.CreationMinistries.Org