4 Reasons to Believe in Creation

4 Reasons to Believe in Creation

Those that believe in creation believe that the universe and all human life is the result of divine creation. For creationists, God is responsible for the creation of the entire cosmos.

While there are differing opinions among Christians regarding creation (e.g. young earth creationism, gap creationism, theistic evolution), almost half of Americans now consider themselves to be creation believers, with almost all of those acknowledging that God created the universe, as described in the Biblical accounts. A recent article in the Daily Mail states that:

“Nearly half of Americans believe God created mankind in a single day about 10,000 years ago, a literal interpretation of the Bible, according to a new survey that shows the view toward evolution in the United States hasn’t changed in 30 years. 

About 46 percent of people say creationism explains the origin of humans. Just 15 percent say humans evolved without the assistance of God.”  (Read the article)

With so many now believing in the creative work of God, it’s important to look at why creation continues to stand up, in spite of modern scientific theories which appear to contradict the Biblical accounts. We hope this list of four reasons to believe in Biblical Creationism will inspire your faith in God’s creative work, and strengthen it.


  1. The Bible Reveals Creation

The Bible states over 30 times that God created all life including plant, animal and human.

The first two books of the Bible are even specifically devoted to the accounts of God’s creative activity and our origins. Genesis functions as the foundational book of the Bible and tells the story of the beginnings of the universe, the earth and humanity. The accounts of God’s creation serve to help us understand the book we are about to read, and to grasp God’s redemptive plan for the world.

As a complete work, the Bible reveals the nature of God through his creation, and through his relationship to creation – from Genesis to Revelation.  The Primeval History laid out in Genesis 1-11 is referred to over 100 times throughout the New Testament alone, and is referred to by every New Testament author. The importance of the Genesis accounts of creation cannot be overstated.

A belief in evolution is a misreading of scripture as it cannot be reconciled with passages such as Genesis 1 or Exodus 20:11 which states:

 For in six days the LORD made the heavens and the earth, the sea, and all that is in them, but he rested on the seventh day. Therefore the LORD blessed the Sabbath day and made it holy.”

 Beliefs in anything other than God’s creation of the universe are inconsistent with the omnipotent, omniscient and redemptive picture of God that the Bible paints.


  1. Jesus Confirmed Creation

Jesus referred to Genesis himself, on several occasions – always affirming his belief in the accounts as historical realities.

In Mark he states that:

“But at the beginning of creation, God made them male and female.” (10:6)

And in Matthew Jesus responds to the Pharisees questions on divorce:

“Haven’t you read,” he replied, “that at the beginning the Creator ‘made them male and female,’ and said, ‘For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh’? So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.” (19:3-6)

Jesus confirmed the accounts of Genesis: Adam and Eve were real people, as were Cain and Abel. Jesus also affirms the historical validity of Noah and the flood later on in Matthew.

For Jesus, the events described in Genesis were real events with real people. The historicity of The Primeval History is bound up with much of Christ’s teaching on theological matters. Understanding Jesus relies on our understanding of, and belief in, the creation narrative.


  1. The Authority of Scripture Relies On It

If we deny creation, or allege that some passages should be understood as mere myth or allegory, then we are putting the authority of the canon at risk for two reasons:

Firstly, if these stories do not describe events as they state, then what other parts of the Bible might be misleading? Deciding not to believe in the creation accounts of Genesis will inevitably lead to questions about the reliability of other parts of the Bible, and the Bible as a complete work.

Secondly, if the Bible is in fact unreliable, then we undermine our own belief in God’s inerrant word. If we do not subscribe to the creation accounts which appear throughout the Bible, then we open the Bible up to be considered full of errors and not divinely inspired – as Christians usually understand it.


  1. God’s Character is Grounded in Creation

The Bible reveals God’s nature through his creation. In the beginning we are created in his image. Throughout the Old Testament the people are called to be the people of a creative God and in the New Testament we see God revealed through Jesus, who was with the father at the creation:

“In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made; without him nothing was made that has been made.” (John 1:1-3)

The New Testament even closes with the promise of a new creation, in which God will carry out his redemptive plans and see his kingdom reign on earth. In order to understand God, we must believe and recognise him as the creator of the entire cosmos. The Psalmist wrote that:

“The heavens declare the glory of God; the skies proclaim the work of his hands.” (19:1)

To exist within creation is to exist within the presence of God. God is deeply embedded into his creation.   




To celebrate God’s creation, sign our petition to establish Creation Day as an official holiday

Living A Christian Life In A Culture of Consumption

Living A Christian Life In A Culture of Consumption


What is Consumption?

Consumption is an inherent part of the human condition. We all consume and we always will. Consumption is merely our need to use things in order to fulfil our basic needs as humans. However, we must recognise the difference between consumption and consumerism.

When most people think of consumerism, they think of shopping sprees and violent squabbles at Boxing Day sales. However, consumerism is much more than mere materialism. Consumerism is a much broader problem, and has now come to be the broader framework in which people view their lives and themselves: a person’s worth is determined in terms of ‘having’ rather than ‘being’. Consumerism is the force behind the culture of consumption in which we now live. While consumption is an action we must all take at times, consumerism has established consumption as a culture which has come to define our society in the wider sense.

Consumerism defines life individualistically – by what one has rather than what one experiences or who one shares it with. Within consumerism, a person’s achievements are measured by what personal possessions they have – reducing people to objects of consumption. Consumerism teaches us that we do not need education or experiences to be privileged – we can achieve this status by simply purchasing a large amount of material goods in order to achieve satisfaction, happiness and contentment.

The good life is but a purchase away.


A Family Affair

Families are also suffering under the culture of consumption as we appear to have lost our commitment to family values.

The boundaries between family commitments and career advancement have now blurred, and the marketplace now reigns as more and more parents choose work over family – often rationalizing that the higher income will naturally mean the better choice for everyone. People no longer hesitate to take work on Sunday’s and often take on as much work as they can. According to studies, the average amount of hours worked by all family members has increased by 11 percent since the 1970s and more than 30 percent work on weekends and holidays. These numbers are also in keeping with new numbers that suggest that the average amount of time parents spend with their children has declined by 22 hours per week since the 1960s. The increase in monetary work has also meant a decrease in the time spent in community involvement. Weekly church attendance has reached an all-time low and it is not uncommon now for neighbours to not even know each other’s names.

The culture of consumption tells us to work hard now, and make time for family later but this does not always come to fruition. It also fosters a culture of working hard until everything is done, when we will be able to ‘start living’. The idea is that if we work hard and make enough money, we will finally be able to buy all of the things we need in order to start enjoying life. The problem with that is that our children will grow up and our families will deteriorate while we are working. Life passes by whether we are ready to ‘start living’ or not.


Living to Consume

A common argument amongst people who overeat is that while alcoholics can give up alcohol, food-addicts cannot give up food. Going cold turkey is not an option and so it is more difficult to rehabilitate those who are addicted to food than it is for those who are addicted to substances such as alcohol. The same applies for consumption: because we have to consume to meet our basic needs, it is not as simple as ‘giving it up’. The problem, however, does not lie in the consuming to live, but rather, when we start living to consume.

Any critique of consumption must address the issue of idolatry. When we begin to start living to consume, we put material goods at the centre of our lives, rather than God. Buying things is not the issue – nor is collecting material goods. The issue is what priority we give those goods in our lives.

The culture of consumption encourages us to define meaning and assign value based on material goods. One’s identity can be defined by the clothes they choose to wear, the car they choose to drive and the things they possess.  No longer does the old adage “you are what you eat” resonate. You are what you consume.


Take Me to Church

Consumerism is the driving force behind everything in our culture. It undermines individuals as well as disintegrates families and communities with its silent, but deadly, presence. More recently, it has also been at work in undermining the Church and its influence. Shopping is now considered the number one leisure activity in the United States – a position that was once occupied by religion. Consumption is no longer simply an economic phenomenon – it is a worldview, a framework through which we interpret everything else…including God.

Much dialogue has taken place, particularly online, regarding the church’s recent decision to cash in on consumerism, often participating in capitalism, without even being aware of it. Because consumption has become so ingrained in our worldview, we barely even recognise that it’s happening, let alone question it.

With the advent of ‘church-shopping,’ churches have adopted a corporate model which employs marketing strategies and business values in order to be competitive within the church market. In order to add appeal, some churches are even cashing in on the consumeristic nature of their members – putting their logo on shirts, coffee mugs and other merchandise and making it available for purchase. Christian stores have also cashed in on the culture, offering Christian merchandise – books, CD’s and jewellery. Instead of striving to counter the culture of consumption, churches and Christians everywhere, are reinforcing it. If you love to shop –then you can now do so… in Jesus’ name.


Being a Christian Witness in the Face of Consumerism

Though ‘consumption’ has come to be a dirty word it doesn’t necessarily need to be. While the consumption discussed above has left behind it a trail of credit-card debt, bankruptcy and gum wrappers, the word needn’t be associated with such negative connotations. We are all consumers – participating in transactions for goods that we need. If we do it well, we can be healthy consumers, fostering a culture that contributes to meeting people’s needs and watching the human population flourish.

As Christians, we must lead the charge on consumption. We have participated in it as much as everyone else – we have been reckless and overindulgent in our consumer habits and have allowed too many issues to go under the radar, accepting them as part of the society in which we live.  Consumerism has now become so bound up with identity, that we cannot ignore the issue any longer.

Social media has further driven our consumer identity – we write status updates about our purchases, photos of us in clothing that we bought and take pictures of the food we are eating. By putting ourselves on display we are allowing ourselves to be identified by the books that we read, the brands we are wearing and the products we are buying. Consumerism has become the outer layer of our identity, and we are posting it on Facebook for everyone to see. We must be mindful about what messages we are sending, and what consumer habits we are putting on display.


So What Do I Do?

The following is a practical list, of steps to take in order to live a Christian life in a culture of consumption:

  • As Christians, we must intentionally be present on the front lines of the debate surrounding the culture of consumerism. And, most importantly, we must critique it – whether or not that makes us popular
  • In order to consume well, we must ensure that our consumption is about God – not about us. Christians cannot consume well unless they are first, wholly consumed by Christ. Christ must be at the center of our lives, instead of material objects
  • We must reflect a Christ-like approach to ‘things’ both in how we spend our money and in how we choose to give it
  • We must reflect deeply on issues of suffering, and how we can help with the resources that we have – no matter how big or small. We can pray to God that he is able to use us in helping those less fortunate
  • As Christians, we should take small steps to deny ourselves some comforts. This might be skipping a meal in order to buy one for a homeless person, or giving to the church on a regular basis. Denounce the culture of consumption in the name of Jesus Christ and put some of your resources to use amongst those who are suffering
  • Think about your daily bread – Christians should not aim to be poor, but should also not aim to be rich. Think about what you need in your household and re-evaluate areas where money is being spent out of consumerism


To indulge in a culture of consumption is to forget our identity in Christ. By filling ourselves with brands and products we are giving our identity over to the culture of consumption. We must live for God, in Christ, filled with the spirit. Only when we can do this will our true identity shape our lives.




To celebrate Creation Day, sign our petition to establish it as an official holiday!


Was Jesus Vegetarian?

Was Jesus Vegetarian?

Nothing will benefit human health and increase chances for survival of life on Earth as much as the evolution to a vegetarian diet.”

– Albert Einstein


These words from the patriarch of modern science himself, remind us that life was not ideally built for meat eating.


The Original Design

While a vegetarian diet is not a popular practice in the Western world and in modern Christian thought, the case for a vegetarian diet finds support in scripture. The first biblical writings are quite clear that meat was never part of the original design, with Genesis 1 depicting God’s creation of Adam and Eve, and then God providing them with plant life to sustain their diet:

Then God said, “Behold, I have given you every plant yielding seed that is on the surface of all the earth, and every tree which has fruit yielding seed; it shall be food for you; and to every beast of the earth and to every bird of the sky and to everything that moves on the earth which has life, I have given every green plant for food”; and it was so.”

The newly created order offered ample resources for man and woman to freely consume plant life as part of the original design. Though some argue that this does not prove that humanity was only allowed to eat meat, the text certainly implies it. This, together with the introduction of death in Genesis 3 suggests that a meat based diet would not have been possible when God laid down the vegetarian mandate, as death did not exist for either humans, or animals up until the time of the fall.

In Genesis 3, sin entered the world, as did death, as a result. Because God’s original design was so intrinsically ruptured, the death and carnivory that was absent from the paradisal existence of Eden was suddenly introduced into the world. Consequentially, animals began to eat each other, and in Genesis 9 God allows meat eating among humans, to take place:

Every moving thing that lives shall be meat for you; even as the green herb have I given you all things.”



(To read more about the original design for a vegetarian life, check out Were Adam and Eve Vegetarians? The Biblical Basis for a Vegetarian Life.)



The Prominent animal activist group ‘PETA’ (People for the Ethical Treatment of Animals) has recently made claims that the only acceptable diet is vegetarianism. Of course, this is not new, but what is new, is that they claim that the biblical depiction of Jesus demands vegetarianism, because Jesus was a vegetarian. The PETA website states the following:

“Many biblical scholars believe that Jesus was a vegetarian. Jesus’ message is one of love and compassion, and there is nothing loving or compassionate about factory farms and slaughterhouses, where billions of animals live miserable lives and die violent, bloody deaths. Jesus mandates kindness, mercy, compassion, and love for all God’s creation. He would be appalled by the suffering that we inflict on animals just to indulge our acquired taste for their flesh.

We all have a choice. When we sit down to eat, we can add to the level of violence, misery, and death in the world, or we can respect God’s creation with a vegetarian diet.”

PETA’s argument is that if we are to live out of the gospel of such a compassionate Christ, then we must question the morality of the animal slaughter markets that we are buying into, and sustaining by giving them our business.



Throughout history, other religious traditions such as Hinduism have already adopted a meatless diet, yet Christianity has varied in its commitment throughout history, to compassion for God’s creation.

Prior to the Middle Ages, Christian vegetarianism was quite common, and was practised among several prominent monastic orders. Early church writings seem to indicate that meat eating was not a common practice up until around the 4th century when the Emperor Constantine came into power and meat eating became the official mandate for the Roman Empire. Early church fathers such as St. Basil, Tertullian, Origen and Clement of Alexandria were all committed vegetarians who wrote about their convictions in great detail.

In modern times, major Christian leaders such as John Wesley also adopted a vegetarian diet and many Christian scholars of our time have come to conclude that a vegetarian diet appears to be more consistent with the content of creation scripture and of Christ’s teachings.

However, over time, Christianity has moved away from the vegetarian diet in favor of accepting a more Western way of living and eating in a way that conforms to popular culture. Recently however, there has been a shift amongst modern Christians, and a revival of sorts has begun to take place as more and more Christians perceive a vegetarian diet to be in keeping with the gospel message, and as relieving modern world problems such as hunger, obesity and poor health.



The issue of whether or not Jesus was a vegetarian is ambiguous, but what is clear is that Jesus was at least ‘some sort’ of meat eater.

Luke records Jesus as eating fish,

 “They gave him a piece of broiled fish, and he took it and ate it in their presence.” (24:42-43)

Jesus was also seen feeding the hungry crowds fish in Matthew (14) and is described twice, as having helped his disciples to catch such a large amount of fish that their nets almost broke.

Jesus can also be seen in the Gospel of Luke, eating a Passover meal which may have included lamb;

 “Jesus sent Peter and John, saying, “Go and make preparations for us to eat the Passover.” (22:8)

Since Jesus was born into a culture of Jewish law, he not only participated in the Passover meal, but specifically instructed his disciples to prepare one for them to share. We also know from Luke 2:41 that Jesus had engaged in a Passover meal each year as a child. Scripture is not clear on whether this meal included lamb but in light of the historical and religious context of Passover it is certainly likely, though it is curious that there is no mention of his partaking in any red meat.

It is, however, undeniable that Jesus ate fish. Arguing for the ovo-lacto vegetarianism of Jesus, from a scriptural point of view, is futile. However, this is not to say that Jesus did not practice pescatarianism (a vegetarian diet that includes fish), and the textual evidence for such an argument is quite convincing. Though there are multiple references to Jesus eating, catching and using fish to feed others, references to Jesus eating or condoning the eating of red meat are completely absent. If Jesus ate meat, the New Testament is completely silent about it.

Whether or not Jesus himself was a vegetarian, 4th century theologian Hieronymous certainly understood Jesus as being a more than adequate basis for adopting a vegetarian diet:

“The consumption of animal flesh was unknown up until the great flood. But since the great flood, we have had animal flesh stuffed into our mouths. Jesus, the Christ, who appeared when the time was fulfilled, again joined the end to the beginning, so that we are now no longer allowed to eat animal flesh.”

Eating a vegetarian diet might not be something we should do in order to mimic Jesus’ actions, but it is certainly a lifestyle that is in keeping with the wider message that Jesus brought, and with the atonement work that He set down .

In order for Christians to live out of the gospel, and out of Jesus’ message of compassion, Christians must treat animals with kindness, and must remain committed to the Biblical stewardship that was mandated in Genesis. While we know that humans were permitted to eat animals after the flood, to cause suffering to an animal or to kill when there is no legitimate need is contrary to Jesus’ message of love and benevolence, and goes against God’s original design.

Meat-eating is not a sin, but it is reasonable to conclude that it should only be done so within the wider framework of Jesus and the gospel message. Meat eating needs to be undertaken with empathy and confronted with grace, and should not be undertaken as an act of violence, or out of greed or extravagance. Despite the general acceptance within the Western world toward a meat heavy diet, Christians must address the issue of animal welfare within the wider context of the Christian message.

People can eat meat without doing so irresponsibly. We must transform our diets to reflect the humility and compassion of Christ, and of the gospel.


Should We Be Vegetarian?

Whether or not a Christian is a vegetarian comes down to personal choice. While there is compelling evidence that meat eating was not a part of the original design, and while the gospel is silent on the issue of Jesus eating red meat, the Bible is not black and white on the issue.

While Genesis 1 states that humanity was not originally designed to eat meat, Genesis 9 states that it is permissible. Jewish law in Leviticus then lays down further mandates regarding the eating of meat before Jesus eventually declares all foods as ‘clean’ (Mark 7).

The bible does not command meat eating so there is certainly nothing wrong with abstaining from meat. What it does command is that we should not force our dietary convictions on each other:

 The one who eats everything must not treat with contempt the one who does not, and the one who does not eat everything must not judge the one who does, for God has accepted them.”

-Romans 14:3


Whether or not you choose to eat meat should be a well thought out, and well prayed over, decision. Ultimately, it is between you and God. And remember…

 “…whether you eat or drink or whatever you do, do it all for the glory of God.”

-Corinthians 10:31



To make the first step toward caring for your God’s creation, be sure to sign our petition to establish Creation Day as an official holiday!












PETA Quotation Source:

Should Genesis 1-11 Be Read as History?

Should Genesis 1-11 Be Read as History?

Creationists and literal interpreters of the Bible believe that the text of Genesis reveals the history of the earth, from the creation of the universe and humankind through to the Tower of Babel. Those who follow this belief, subscribe to the idea that the events of Genesis were revealed to someone, usually Moses, who passed it down through either written or oral form. Others choose to regard Genesis 1-11 as meaning something other than what it says – suggesting that it is poetry with theological concerns that supersede history, or that it has metaphorical meanings.

How should we interpret Genesis? Does this crucial Old Testament book provide nothing more than a poetic, allegoric story or does it describe the creation of the world and the earliest days of humanity’s life on earth?


What Kind of Literature is Genesis?

Anyone who has spent any time reading and engaging with the bible will know that it contains a wide variety of literature types in both the Old and New Testaments. These include poetry, parables, epistles, proverbs, historical narrative, prophecy and more. The key to interpreting any part of the bible correctly lies in first identifying what kind of literature it is. If we interpret a piece of text metaphorically, but the author intended for it to be read literally, then we misunderstand the meaning. When Jesus said “I am the vine, you are the branches” he did not mean that he was made from plant life, and that we are growing from him, about to sprout leaves. In the same way, if we interpret something that is clearly literal, as somehow allegorical, we will misunderstand, and misrepresent that text.

Genesis 1-11 is often singled out, apart from the rest of Genesis because it is a very specific type of literature. Its composition is extremely poetic and structured, leaving people to assume that it isn’t historical. Genesis 1-11 is often called ‘Primeval History’ as it presents a pre-history that depicts origins. It is crucial theologically and is steeped in Hebrew poetry and etiology. Because of its poetic nature, proponents of evolution that accept the bible and Genesis will often relegate the texts of Genesis 1-11 as myth or allegory so as not to align it against their belief in evolution.

We are not looking for meanings which are hidden, or hard to understand. We are looking for the straightforward meanings in Genesis 1-11. As well as being poetry it is also story, since it has characters, narration and dramatic events, and there is no reason for us to believe that this story was not based on real events. Elsewhere in the Bible are examples that provide ample support for Genesis to be interpreted as historical narrative.

Let’s take a look.


How Did Old Testament Authors of The Bible Interpret Genesis?

We know from Mosaic Law that creation week in Genesis 1 was important to God. With his own finger, God commanded the Sabbath, for the following reason;

 For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it.”

If the creation week outlined in Genesis 1 was not a true, historical depiction, then this commandment loses all meaning. If one is to argue, as some do, that each ‘day’ equates to a ‘billion years’ then one would also have to suggest that God commands us to work for six billions years and then rest for one billion years.

Old Testament writers also treat Genesis 1-11 as chapters of literal history. This is particularly evident in the careful genealogies kept, particularly the ones in First Chronicles which provide a series of genealogies that trace back to Adam. The author of Chronicles clearly took the accounts of Genesis as historically accurate. If in fact, Genesis was not a historical account then these genealogies have been fabricated. Psalms also credits God as the creator and even cites events which took place during creation week, and, Isaiah cites God’s promise to Noah, another point which would be rendered meaningless if Genesis 1-11 was simply metaphorical.


How Did New Testament Authors of The Bible Interpret Genesis?

The New Testament is very vocal in its portrayal of Genesis as historically accurate. Every single New Testament author either quotes or alludes to Genesis, and over 60 of those allusions relate to Genesis 1-11. For such a small body of literature, this is a staggering amount.

The New Testament opens with Matthew’s genealogies which show Genesis to be historically accurate. If we are to regard Genesis as ‘myth’ or allegory then we also derail Jesus’ bloodline, and conclude that it was either made up or that he descended from a myth, much like Greek mythological characters such as ‘Zeus’ or ‘Hercules’. Paul in particular built a substantial amount of his theology around doctrines that come up in Genesis 1-11.  In Romans and Corinthians, he discusses Jesus as the last Adam, who undid the damaging work of the first Adam, and affirmed that it was Eve who was deceived at the fall, not Adam. For Paul, the events of Genesis were a physical reality that were corrected in Christ, not simply an allegorical story. If Adam was a mythical character whose actions only had allegory for sinfulness, then Christ was not needed to rectify the fall. Only real, tangible people can make real, tangible actions which have universal consequences.

Creation and the fall are also deeply woven into the theology of Romans. Paul teaches that the bondage that affected the world at the fall affected the entire cosmos, and tells us that the entire creation is groaning for redemption.

Other New Testament books also utilise Genesis, reiterating the texts in order to form theologies that address certain issues. Peter based some of his teaching on Genesis 1-11, affirming the global flood that affected Noah and his family, as well as Hebrews which cites Abel, Enoch and Noah as heroes of the faith.

Finally, the bible ends with a depiction of the new creation, which once again draws on the original creation as a historical reality which is to come to fruition again. The Book of Revelation and the New Jerusalem are filled with imagery of Eden including the tree of life and the very real presence of God.


How Did Jesus Interpret Genesis?

The historical authenticity of Genesis mattered deeply to Jesus. He used Genesis language when teaching on marriage, when he discusses Abel as the first prophet, Noah and the flood and more. Nowhere in the New Testament do we find examples of Jesus allegorizing this material, but rather the opposite: Jesus always regard these events as straightforward history. He also predicted that the end of time would come quickly like the days of Noah indicating that he believed that the events of Noah’s history were a reality that would be repeated.

Jesus also expended much time and effort into defending scripture and emphasising the importance of taking scripture seriously. In John he asserted that scripture cannot be broken, and in Luke he reprimanded his disciples for not believing scripture.

We cannot get anything from Jesus other than a strong sense that all of Genesis reveals a historical narrative which should be taken seriously, and at face value.


So….Should Genesis 1-11 be Read as History?

We have to regard the texts of Genesis as historically accurate accounts, because that is how the Old Testament authors, the New Testament authors, and Jesus, regarded them. Though the texts employ beautiful literary motifs, are highly structured and address very specific theological concerns, we have no biblical basis whatsoever for taking them as anything but literal.

Choosing to regard Genesis 1-11 as myth or allegory undermines the text in question and the bible as a whole, as well as the biblical authors and Jesus who regarded them as history. It also robs the rest of the bible of its proper foundation.

If we believe that Jesus came to redeem a real, physical problem that existed in real space and time, then we have to believe that that the problem started in a real garden, with two real people. Believing in these real, historical events also allows us to look forward to the very real renewal which will take place on earth when Christ returns. Any other interpretation undermines this message and God’s redemptive purposes for the world.


The Bible is clear. We must believe Genesis 1-11 is real, literal history because Jesus, Old Testament authors and every New Testament author did. We must also believe because these opening chapters of our bible are foundational to our understanding of the bible as a whole. The gospel is grounded in the literal, historical authenticity of Genesis 1-11.




To honour God’s creation, be sure to sign the petition to establish Creation Day as an official holiday!

5 Reasons Why You Should Celebrate Creation Day

5 Reasons Why You Should Celebrate Creation Day

The Bible, as we have seen, is full of beautiful things to say about God’s creation, and is clear that humanity is called to love and nurture it as part of our earthly responsibilities.

The focus of Creation Day is to take the time to find ways to praise God and his created order. This includes animals, plants, the solar system, humanity and the environment – all the parts of the created universe. The earth is an incredible and complex place and is really quite magnificent. It contains millions of vibrant and complex ecosystems which support the ideal conditions for many forms of life. It is a wholly remarkable, intricate created work of art that is certainly worthy of our attention.

There are many ways to praise God’s creation but the most popular ones include taking the time to reflect on God’s creation, and taking actions to help his creation. As Christians, we are called by God to speak out, act and advocate for things which affect God’s creation. One of the ways that we can act is by celebrating Creation Day as a national holiday.

I think if you really think about it, you will see that reasons to celebrate Creation Day are a no brainer. But…just in case you need further convincing, here is a list of five reasons why you should celebrate Creation Day;


REASON 1 – Because Creation Deserves It

the black Búðir Church

For many churches, biblical holidays and themes are the perfect cause for a special celebration.

It is quite common for churches to dedicate services to these specific themes. Annually, most churches commemorate Christ’s Crucifixion in a Good Friday service; celebrate His resurrection in an Easter Sunday service or celebrate Jesus’ incarnation at Christmas. Some churches even dedicate monthly services to certain themes such as ‘Communion Sunday’ or ‘Baptism Sunday’.

Despite all of these fantastic reasons to celebrate, we fail to dedicate a service to the doctrine of creation, and set aside a ‘Creation Day’ to worship the creative work of our God. Creation is one of the main themes in the bible and yet we don’t seem give it the same special treatment that these events receive.

The bottom line? If a special service is good enough for Ash Wednesday and Christmas Eve Candlelight then it’s good enough for creation.


REASON 2 – Because The Ten Commandments Honors Creation



Creation is mentioned several times in the Decalogue.

In Exodus 20, we are told;

“…the seventh day is a sabbath to the Lord your God; you shall not do any work—you, your son or your daughter, your male or female slave, your livestock, or the alien resident in your towns…

…for in six days the Lord made heaven and earth, the sea, and all that is in them, but rested the seventh day; therefore the Lord blessed the sabbath day and consecrated it.”

The fact that the Ten Commandments mentions creation, and places such an emphasis on the Sabbath indicates a need for us to honor it also by dedicating one of these the Sabbath days to reflect on, and act upon, God’s creation.


REASON 3 – Because It Forces Us to Set Aside Time To Act



Creation Day not only offers an opportunity to reflect on God’s creation. With some planning and passion you can also take advantage of the special day to do something which serves creation.

Some ideas might include:

  • Holding a Creation Day themed service at your church
  • Handing out flyers addressing a specific issue
  • Changing the light bulbs in your home to eco-bulbs
  • Starting a compost heap in your backyard
  • Hosting a coffee afternoon and serve organic food and fair trade coffee using re-usable plates, cups and napkins
  • Inviting a guest speaker to your church to talk about relevant issues
  • Planning or take part in a community service project such as a local clean up
  • Cleaning up the church grounds and establish some eco-friendly aids such as setting up barrels to catch rain water
  • Going on a hike at a local trail
  • Holding a Creation Day festival at your church and ask local environment groups to set up informative booths or local produce growers to sell their products
  • Holding a church service outdoors


REASON 4 – Because It’s The Least We Can Do!



It goes without saying, but celebrating Creation Day is really the very least that we can do. I think we can all agree that without God’s gift of creation, we would not be here. I can’t think of a better to reason to celebrate Creation Day than because of our sheer existence!

As well as being able to participate in creation, God also gave us the ability to truly engage in it. God could have simply put us here with the need to eat to sustain ourselves but without giving us the opportunity to really savor our food. But he didn’t! He bestowed on us the gift of taste which allows us to enjoy eating. We have eyes which see colour and nature, the ability to smell food and flowers, the ability to hear the sounds of animals, and touch so we can feel the world around us. Creation is the gift that keeps on giving.

Creation gives us cause to celebrate each and every day and at the very least, and it deserves one special day where we pay tribute to this amazing privilege we have been given.


REASON 5 – Because Through Creation God Will Redeem The World



In Christ’s life, death and resurrection, humanity and the entire cosmos was brought back into right relationship with God.

In Genesis we saw that God looked at his creation and declared it to be good. Created with inherent goodness, humanity’s fall into sin meant that creation’s order was disrupted. Since the fall people have continued to misuse the earth, participating in a process that has caused deterioration in many areas of the world, and of life.

God’s overarching redemptive plan for the world is to restore his creation to its original goodness. We must dedicate ourselves to participating in the redemption that God has planned for his creation. Pledging ourselves to a thorough and committed participation in Creation Day is a great step towards caring for God’s redemptive purposes.



So what are you waiting for? Start celebrating creation!

Celebrate the trees, the animals, the birds, the fish, the flowers, the mountains and the people. Praise God by enhancing your appreciation for his creative work and celebrate Creation Day.

You might start by signing the petition to establish Creation Day as a national holiday. To sign, go here.





Last week we looked at the theme of creation throughout scripture, from the creation of the earth in Genesis to the establishment of God’s new, eschatological creation which is yet to come.

If you missed the article, you can read it here