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This article is about the Abrahamic belief; creationism can also refer to origin beliefs in general or, centuries earlier, to an alternative to traducianism.

Creationism or creation theology is the belief that humans, life, the Earth, and the universe were created by a supreme being or deity's supernatural intervention. The intervention may be seen either as an act of creation from nothing (ex nihilo) or the emergence of order from pre-existing chaos.

Most who hold "creation" beliefs consider such belief to be a part of religious faith, and compatible with, or otherwise unaffected by scientific views, while others maintain that scientific data supports creationism. Proponents of theistic evolution may claim that understood scientific mechanisms are simply aspects of supreme creation. Otherwise, science-oriented believers may consider the scriptural account of creation as simply a metaphor.

Those who hold literal creation views often reject views of science and certain scientific theories in particular. Most notable is the rejection of evolution and its implications for current evolutionary biology. While the general idea of natural selection may fit into various particular views, the evolutionary concept of common descent —that humans are "descended from lesser creatures" — is a point of great issue with most creation believers. Most creationists also dispute evolutionary theories about the origin of life, origin of the human species, the geological history of the Earth, the formation of the solar system, and the origin of the physical universe.

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Creationism
History
Types
Young Earth Old Earth day-age gap progressive Neo-creationism
Biblical cosmology
Book of Genesis creation narrative as an allegory Omphalos hypothesis
Creation science
Created kind Flood geology Creationist cosmologies Intelligent design
Rejection of evolution by religious groups
History Public education "Teach the Controversy"
Religious views
Non-creation Creator in Buddhism Jainism and non-creationism Evolution Theistic evolution Buddhist Catholic Hindu Islamic Jewish Mormon
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Overview

The term creationism is most often used to describe the belief that creation occurred literally as described in the book of Genesis or the Qur'an, for Jews and Christians, and for Muslims, respectively. Although the Hebrew Bible may be translated to implicitly deny "creation out of nothing" (creatio ex nihilo) and, according to some scholars, may even suggest differing accounts of creation, some Jews and Christians use Genesis exclusively as a support of their beliefs about origins. Refer to creation according to Genesis.

The terms creationism and creationist have become particularly associated with beliefs conflicting with the theory of evolution by natural selection. This conflict is most prevalent in the United States, where there has been sustained creation-evolution controversy in the public arena. On the other hand, many faiths, including Abrahamic denominations, which believe in divine creation accept evolution by natural selection, as well as, to a greater or lesser extent, scientific explanations of the origins and development of the universe, the Earth, and life – such beliefs have been given the name "theistic evolution" or "evolutionary creationism".

In a Christian context, many creationists adopt a literal interpretation of creation narratives, and say that the Bible provides a factual account, given from the perspective of the only one who was there at the time to witness it: God. They seek to harmonize science with what they take to be an eye-witness account of the origin of things (see Young Earth Creationism, for example). However, scientific evidence as an empirical source for information on natural history is usually interpreted as contradictory to the Bible (but can be interpreted as supporting it, depending on the presuppositions that are held), if the Bible is understood as these creationists interpret it.

Almost all churches teach that God created the cosmos, but many Christian scholars (Roman Catholic, Anglican and Lutheran), now reject reading the Bible as though it could shed light on what the events of creation were, which they now conclude are best understood in a naturalistic way. Liberal theology assumes that Genesis is a poetic work, and that human understanding of God increases gradually over time; and just as understanding of God grows, human understanding of God's will and of the world also grows, and has grown since Biblical times.

However, many believers in a literal interpretation argue that once a poetic view of the creation account in Genesis has been adopted, it leads one to question the historicity of other central topics of that book. Furthermore, the liberal approach suggests, sometimes outright, that Jesus as seen in the New Testament, or the writers of the Bible, had a mistaken understanding of the reliability of the Bible, and erroneously believed the book of Genesis to be literal history; a proposition that, if adopted, has radical implications for Christian faith and the reliability of the Bible.

Political context

Main article:

In the secular sense, "creationism" refers to a political doctrine which asserts the validity and superiority of a particular religiously-based origin belief over those of other belief systems, including those in particular espoused through secular or scientific rationale — i.e. "Creation-evolution controversy." The meaning of the term "creationism" depends upon the context wherein it is used, as it refers to a particular origin belief within a particular political culture.

In the United States, more so than in the rest of the world, creationism has become centered in political controversy, in particular over public education, and whether teaching evolution in science classes conflicts unfairly with the creationist worldview. Currently, the controversy has come in the form of whether advocates of the Intelligent Design movement who wish to "Teach the Controversy" in science classes have overstepped the boundaries of separation of church and state.

Main article:

Creation Science refers to the study of science under the presupposition that it is compatible with a creationist worldview. The scientific status of Creation Science is disputed by its opponents; it is not regarded as a true science by the scientific community because Creation Science begins with the desired answer and attempts to interpret all evidence to fit in with this predetermined conclusion, whereas, in theory, pure science works by using the scientific method to formulate theories and predictions based on accurate observations. Creationists, however, argue that this problem also exists in evolutionary research, which begins with the assumption that all phenomena have a purely naturalistic explanation.

History of the concept of creation

The history of creationism is tied to the history of religions. Creationism in the West primarily had some of its earliest roots in Judaism. For example, Abraham ibn Ezra's (c. 1089–1164) commentary on Genesis is greatly esteemed in traditional rabbinical circles and he was a creationist.

In the 18th and 19th centuries, naturalists challenged the Biblical account of creation as to be in conflict with empirical observations of natural history from scientific inquiry. Creationists consider their primary source to be the ancient Hebrew text describing creation according to Genesis. While the term creationism was not in common use before the late 19th century they see themselves as being the philosophical and religious offspring of the traditions that held that text sacred. The biblical account of history, cosmology and natural history was believed by Jews, Christians and Muslims and its accuracy was unquestioned through the Medieval period. Most people in Europe, the Middle East and other areas of the Islamic world believed that a supreme being had existed and would exist eternally, and that everything else in existence had been created by this supreme being, known variously as God, Yahweh, or Allah. This belief was based on the authority of Genesis, the Qur'an, and other ancient histories, which were held to be historically accurate and no systematic or scientific inquiry was made into the validity of the text.

Islamic scholars preserved ancient Greek texts and developed their ideas, leading to the Renaissance which brought a questioning of biblical cosmology. With the Enlightenment a variety of scientific and philosophical movements challenged traditional viewpoints in Europe and the Americas. Natural history developed with the aim of understanding God's plan, but found contradictions, which in revolutionary France were interpreted as science supporting evolution. Elsewhere, particularly in England, clerical naturalists sought explanations compatible with interpretations of biblical texts, anticipating many later creationist arguments.

While the concept of an ancient earth became widely accepted, Charles Darwin's theory of natural selection directly challenged belief in God's involvement in creating species, and in response Creationism arose as a distinct movement aiming to justify and reassert the literal accuracy of sacred texts, particularly the words of Genesis.

The history of creationism has relevance to the creation-evolution controversy. Proponents of creationism claim that it has a rich heritage grounded in ancient recorded histories and consistent with scientific observation, whereas opponents, particularly of what they regard as the pseudosciences of creation science and intelligent design, claim that those are a modern reactionary movement against science.

Types of creationism

Creationism covers a spectrum of beliefs which have been categorised into the broad types listed below. Not all creationists are in dispute with scientific theories, though very few modern scientists are creationists.

Young-Earth Creationism

The belief that the Earth was created by God a few thousand years ago, literally as described in Creation according to Genesis, within the approximate timeframe of the Ussher-Lightfoot Calendar or somewhat more according to the interpretation of biblical genealogies. (They may or may not believe that the Universe is the same age.) As such, it rejects not only radiometric and isochron dating of the age of the Earth, arguing that they are based on debatable assumptions, but also approaches such as ice core dating and dendrochronology. Instead, it interprets the geologic record largely as a result of a global flood. This view is held by many Protestant Christians in the USA, and by many Haredi Jews. For Christian groups promoting this view, see the Institute for Creation Research (ICR), El Cajon, California, USA, and the Creation Research Society (CRS), Saint Joseph, Missouri, USA.

Because Young Earth creationists believe in the literal truth of the description in Genesis of divine creation of every "kind" of plant and creature during a week about 6,000 years ago, they dispute parts of evolution (specifically Universal Common Ancestry) which describes all species developing from a common ancestor without a need for divine intervention over a much longer time. Different young-earth creationists offer different explanations for the fossil record, which gives the appearance that the Earth is much older:

Modern geocentrism

The view that God recently created a spherical world, and placed it in the center of the universe. The Sun, planets and everything else in the universe revolve around it. All scientific claims about the age of the Earth are lies; evolution does not occur. Very few people today maintain such a belief. See, for example, the Creation Science Association for Mid-America, in Cleveland, MO, USA.

Omphalos hypothesis

God created the Earth only recently, but made it appear much older. This is the belief of a small subgroup of Young Earth creationists, which is sometimes termed the Omphalos hypothesis. This argument was first made by Philip Henry Gosse in 1857. He held that because the world operates in cycles (chicken to egg to chicken on so on), certain physical and biological processes need the appearance of age to function. It is termed the Omphalos hypothesis because it is based on the question of whether or not Adam (or Eve for that matter) had a navel (given that they were created as adults rather than born, they can be assumed to have never possessed an umbilical cord). Gosse postulated that Adam did have a navel because it is how humans are formed. So the appearance of history (the belly button) is there, even though he was just created. He likewise postulated that for the earth to work, it must have been established with the appearance of age to function correctly. While many creationists hold this view for some smaller aspects of creation, for example the existence of the fossil record, the argument has been largely superseded.

Flood geology

The view that God created the Earth only recently, and the fossil record is the record of the destruction of the global flood recorded in Genesis. The present diverse land animals are all descendants of the animals on Noah's Ark, having heavily diversified after the flood. A variety of mechanisms is suggested to be involved, including genomic modularity -- the ability for animals to reorganize their genome in response to stress or other outside influence, heterozygous fractionation (heterozygous genes in parents can lead to speciation by having multiple homozygous genes in children), and standard evolution.

Old-Earth Creationism

The view that the physical universe was created by God, but that the creation event of Genesis is not to be taken strictly literally. This group generally believes that the age of the Universe and the age of the Earth are as described by astronomers and geologists, but that details of the evolutionary theory are questionable.

Old-Earth creationism itself comes in at least three types:

Gap creationism, also called "Restitution creationism"

The view that life was immediately created on a pre-existing old Earth. This group generally translates Genesis 1:2 as "The earth became without form and void," indicating a destruction of the original creation by some unspecified cataclysm. This was popularized in the Scofield Reference Bible, but has little support from Hebrew scholars.

Day–age creationism

The view that the "six days" of Genesis are not ordinary twenty-four-hour days, but rather much longer periods (for instance, each "day" could be the equivalent of millions of years of modern time). This theory often states that the Hebrew word "yôm", in the context of Genesis 1, can be properly interpreted as "age." Some adherents claim we are still living in the seventh age ("seventh day").

Progressive creationism

The view that species have changed or evolved in a process continuously guided by God, with various ideas as to how the process operates (often leaving room for God's direct intervention at key moments in Earth/life's history). This view accepts most of modern physical science including the age of the earth, but rejects much of modern evolutionary biology or looks to it for evidence that evolution by natural selection alone is incorrect. This view can be, and often is, held in conjunction with other Old-earth views such as Day-age creationism or framework/metaphoric/poetic views.

Theistic evolutionism, also known as "evolutionary creationism"

The general view that some or all classical religious teachings about God and creation are compatible with some or all of the scientific theory of evolution. It views evolution as a tool used by God and can synthesize with gap or day-age creationism, although most adherents deny that Genesis was meant to be interpreted as history at all. It can still be described as "creationism" in holding that divine intervention brought about the origin of life or that divine Laws govern formation of species, but in the creation-evolution controversy its proponents generally take the "evolutionist" side while disputing that some scientists' methodological assumption of materialism can be taken as ontological as well. Many creationists would deny that this is creationism at all, and should rather be called "theistic evolution", just as many scientists allow voice to their spiritual side. In particular, this view rejects the doctrine of special creation and other doctrines. For example, evolutionary theory assumes death is a natural part of life and it had an integral part in the formation of life, but the Bible teaches that only Life begets life and that death is a result of sin.

Neo-Creationism

Neo-Creationists intentionally distance themselves from other forms of creationism, preferring to be known as wholly separate from creationism as a philosophy. Its goal is to restate creationism in terms more likely to be well-received by the public, education policy makers and the scientific community. It aims to re-frame the debate over the origins of life in non-religious terms and without appeals to scripture, and to bring the scientific debate before the public. One of its principal claims is that ostensibly objective orthodox science is actually a dogmatically atheistic religion. Its proponents argue that the scientific method excludes certain explanations of phenomena, particularly where they point towards supernatural elements. This effectively excludes religious insight from contributing to understanding the universe. Neo-Creationists also argue that science, as an "atheistic enterprise", is at the root of many of contemporary society's ills (social unrest, family breakdown). The most recognized form of Neo-Creationism in the United States is the Intelligent Design movement. Unlike their philosophical forebears, Neo-Creationists largely do not believe in many of the traditional cornerstones of creationism such a young Earth, or in a dogmatically literal interpretation of the Bible. Common to all forms of Neo-Creationism is a rejection of naturalism, usually made together with a tacit admission of supernaturalism, and an open and often hostile opposition to what they term "Darwinism", which generally is meant to refer to evolution.

Jewish creationism

See main article Judaism and evolution.

Judaism has a continuum of views about creation, the origin of life and the role of evolution in the formation of species. The major Jewish denominations, including many Orthodox Jewish groups, accept evolutionary creationism or theistic evolution. The contemporary general approach of Judaism, excepting Orthodox traditions, is to not take the Torah as a literal text, but rather as a symbolic or open-ended work. As far as Orthodox Jews, who seek to reconcile discrepancies between science and the Bible, go, the notion that science and the Bible should even be reconciled through traditional scientific means is questioned. To these groups, science is as true as the Torah and if there seems to be a problem, our own epistemological limits are to blame for any apparent unreconcileable point. They point to various discrepancies between what is expected and what actually is to demonstrate that things are not always as they appear. They point out to the fact that the even root word for "world" in the Hebrew language — עולם (oh•luhm) — means hidden. Just as they believe God created man and trees and the light on its way from the stars in their adult state, so too can they believe that the world was created in its "adult" state, with the understanding that there are, and can be, no physical ways to verify this. This belief has been advanced by Rabbi Dr. Dovid Gottlieb, former philosophy professor at Johns Hopkins University. Also, relatively old Kabbalistic sources from well before the scientifically apparent age of the universe was first determined are in close concord with modern scientific estimates of the age of the universe, according to Rabbi Aryeh Kaplan. Other interesting parallels are brought down from, among other sources, Nachmanides, who expounds exegetically that there was a Neanderthal-like species with which Adam mated (he did this long before Neanderthals had even been discovered scientifically).

Christian God as absolute origin

Nearly all denominations of Christianity assert that God is the origin, the first cause. The Roman Catholic Church holds as an unchangeable tenet of Christian faith, that "In the beginning God created the heavens and the earth". Here, clearly, creation is described as an absolute beginning, which includes the assertion that the very existence of the universe is contingent upon a necessary higher being, a God who is not himself created. Therefore the doctrine of biblical creation places the knowledge of God central in the pursuit of the knowledge of anything, for everything comes from God. Nevertheless, this view does not mandate the concept of special creation; it says nothing about the mechanism by which any thing was created.

Although phrased differently, this doctrine of creation is common in many branches of other religions. The strictness to which adherents are required to accept these views, and the sense in which these definitions are official, vary widely.

Prevalence of creationism

United States

According to a 2001 Gallup poll on the origins of humans, they estimate that 72% of Americans believe in some form of creationism (as defined above). They also estimate that about 45% of Americans concurred with the statement that "God created man pretty much in his present form at one time within the last 10,000 years."

In 1987, Newsweek reported: "By one count there are some 700 scientists with respectable academic credentials (out of a total of 480,000 U.S. earth and life scientists) who ascribed to Biblically literal creationism."

In 2000, a People for the American Way poll estimated that:

20% of Americans believe public schools should teach evolution only;

17% of Americans believe that only evolution should be taught in science classes — religious explanations should be taught in another class;

29% of Americans believe that Creationism should be discussed in science class as a 'belief,' not a scientific theory;

13% of Americans believe that Creationism and evolution should be taught as 'scientific theories' in science class;

16% of Americans believe that only Creationism should be taught;

Less-direct anecdotal evidence of the popularity of creationism is reflected in the response of IMAX theaters to the availability of Volcanoes of the Deep Sea, an IMAX film which makes a connection between human DNA and microbes inside undersea volcanoes. The film's distributor reported that the only U.S. states with theaters which chose not to show the film were Texas, Georgia, North Carolina, and South Carolina:

We've got to pick a film that's going to sell in our area. If it's not going to sell, we're not going to take it," said the director of an IMAX theater in Charleston that is not showing the movie. "Many people here believe in creationism, not evolution."

The western world outside the United States

Most vocal creationists are from the United States, and creationist views are much less common elsewhere in the Western World.

According to a PBS documentary on evolution, Australian Young Earth Creationists claimed that "five percent of the Australian population now believe that Earth is thousands, rather than billions, of years old." The documentary further states that "Australia is a particular stronghold of the creationist movement." Taking these claims at face value, Young Earth Creationism is very much a minority position in Western countries.

In Europe, creationism is a less well-defined phenomenon, and regular polls are not available. However, evolution is taught as scientific fact in most schools. In countries with a Roman Catholic majority, papal acceptance of evolution as worthy of study has essentially ended debate on the matter for many people. Nevertheless, creationist groups such as the German Studiengemeinschaft Wort und Wissen (Study group 'word and knowledge') are actively lobbying in Germany. In the United Kingdom the Emmanuel Schools Foundation (previously the Vardy Foundation), which runs three government-funded 13 to 19 schools in the north of England (out of several thousand in the country) and plans to open several more, teaches that creationism and evolution are equally valid "faith positions". In Italy, the prime minister Silvio Berlusconi wanted to retire evolution from schools in the middle level; after one week of massive protests, he reversed his opinion.

Of particular note for Eastern Europe, Serbia suspended the teaching of evolution for one week in 2004, under education minister Ljiljana Čolić, only allowing schools to reintroduce evolution into the curriculum if they also taught creationism. "After a deluge of protest from scientists, teachers and opposition parties," says the BBC report, Ms Čolić's deputy made the statement, "I have come here to confirm Charles Darwin is still alive," and announced that the decision was reversed. Ms. Čolić resigned after the government said that she had caused "problems that had started to reflect on the work of the entire government".

Criticism of creationism

Scientific critique of creationism

All forms of Creationism incorporate some theological content, but they have varied considerably over time in the degree to which they incorporate scientific evidence. Since the origins of modern geology in the 18th and 19th centuries, theories of creationism have become increasingly separated from mainstream science. Many modern forms of creationism, particularly Young Earth Christian creationism, were created to defend the literal interpretation of the biblical account of creation in genesis, when evolution started to become scientific orthodoxy. Many modern creationists are widely regarded as 'anti evolutionists' rather than as people putting forward an honest alternative to explain the origins of life. Indeed, virtually all creationist arguments take the form of attacks on evolutionary theories.

Creationists sometimes minimize the explanatory power and validity of evolution theory by criticizing it as being "just a theory" implying that the word "theory" is synonymous with "conjecture" or "speculation", instead of the technical, scientifically accepted use of the word "theory" to mean a model of the world (or some portion of it) from which falsifiable hypotheses can be generated and verified through empirical observation. In this sense, evolution is an acceptable theory.

Critics charge that Creationism is not a theory that has come about through a similar systematic accumulation of evidence. It is based on a literal interpretation of religious scripture and the emphasis of scripture over other sources of knowledge. Young Earth Creationism also fails the criteria of falsifiability and parsimony. While the hypothesis that the Earth is only a few thousand years old allows many predictions, evidence which refutes these predictions cannot invalidate creationism, because creationism itself is a belief and not a scientific theory. The belief can persist in spite of evidence to the contrary.

There is a fundamental difference between the scientific approach and the approach used by creationist advocates. The scientific approach uses the scientific method as a means of discovering information about the natural world. Scientists use observations, hypotheses and deductions to propose explanations for natural phenomena in the form of theories. Predictions from these theories are tested by experiment. If a prediction turns out to be correct, the theory survives. This is a meritocratic form of systematic enquiry, where the best ideas supported by evidence and positive experimental results survive. Traditional science does not seek answers that fit a certain pre-determined conclusion, but rather works to construct viable, testable, and provable theories based on a solid evidential foundation. The evidential foundation therefore precludes any reference to revelation. Creationism works in the opposite direction: accepting the conclusion first and working backwards to 'discover' supporting evidence. This is fundamentally unscientific, and a hallmark of pseudoscience.

All scientific theories are falsifiable; that is, if evidence that contradicts any given theory comes to light, or if the theory is proven to no longer fit with the evidence, the theory itself is shown to be invalid and is either modified to be consistent with all the evidence or is discarded. Evolution is a theory that fits in with all known biological evidence, fits in with all known genetic evidence, and is backed up by overwhelming evidence in the fossil record. Contrary to frequent claims by many opponents of the theory of evolution, transitional fossils exist which show a gradual change from one species to another. Moreover, evolutionary selection has been observed in living species (for a macroscopic instance, "tuskless elephants"--see elephant).

In the last ten years, powerful DNA analysis techniques applied to many organisms have demonstrated the fundamental genetic relationship between all forms of known life (humans share 50% of their DNA with yeast, 96% with chimpanzees). Clearly, even if evolution as biologists currently understand it turned out to be false, this would not imply the truth of special creation (such a binary view being a logical fallacy). It is exclusively in the public sphere, where young Earth creationists (especially in the US) have fought for recognition of their world view, that the debate about creationism and evolution rages.

The Christian critique of creationism

In "Intelligent Design as a Theological Problem," George Murphy argues against the common view that life on Earth in all its forms is direct evidence of God's act of creation (Murphy quotes Phillip Johnson's claim that he is speaking "of a God who acted openly and left his fingerprints on all the evidence."). Murphy argues that this view of God is incompatible with the Christian understanding of God as "the one revealed in the cross and resurrection of Jesus." The basis of this theology is Isaiah 45:15, "Truly, thou art a God who hidest thyself, O God of Israel, the Savior." This verse inspired Blaise Pascal to write, "What meets our eyes denotes neither a total absence nor a manifest presence of the divine, but the presence of a God who conceals himself." In the Heidelberg Disputation, Martin Luther referred to the same Biblical verse to propose his "theology of the cross": "That person does not deserve to be called a theologian who looks upon the invisible things of God as though they were clearly perceptible in those things which have actually happened ... He deserves to be called a theologian, however, who comprehends the visible and manifest things of God seen through suffering and the cross."

Luther opposes his theology of the cross to what he called the "theology of glory":

A theologian of glory does not recognize, along with the Apostle, the crucified and hidden God alone . He sees and speaks of God's glorious manifestation among the heathen, how his invisible nature can be known from the things which are visible and how he is present and powerful in all things everywhere.

For Murphy, Creationists are modern-day theologians of glory. Following Luther, Murphy argues that a true Christian cannot discover God from clues in creation, but only from the crucified Christ.

Murphy observes that the execution of a Jewish carpenter by Roman authorities is in and of itself an ordinary event and did not require Divine action. On the contrary, for the crucifixion to occur, God had to limit or "empty" Himself. It was for this reason that Paul wrote, in Philippians 2:5-8,

Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men. And being found in human form he humbled himself and became obedient unto death, even death on a cross.

Murphy concludes that,

Just as the son of God limited himself by taking human form and dying on the cross, God limits divine action in the world to be in accord with rational laws God has chosen. This enables us to understand the world on its own terms, but it also means that natural processes hide God from scientific observation.

For Murphy, a theology of the cross requires that Christians accept a methodological naturalism, meaning that one cannot invoke God to explain natural phenomena, while recognizing that such acceptance does not require one to accept a metaphysical naturalism, which proposes that nature is all that there is.

According to Emil Brunner, "God does not wish to occupy the whole of space Himself, but that He wills to make room for other forms of existence ... In so doing, He limits Himself." It is where God has limited Himself that humans must use their own intelligence to understand the world — to understand the laws of gravity as well as evolution – without relying on God as an explanation. It is only through the cross and the resurrection that one may find God.

Plea to reject nonsense

In his work The Literal Meaning of Genesis (De Genesi ad litteram libri duodecim), Saint Augustine (354-430), embarrassed by Christians who would not accept this implication of the Doctrine of Creation, wrote against them. This translation is by J. H. Taylor in Ancient Christian Writers, Newman Press, 1982, volume 41.

"Usually, even a non-Christian knows something about the earth, and this knowledge he holds as being certain from reason and experience. Now, it is a disgraceful and dangerous thing for an infidel to hear a Christian, presumably giving the meaning of Holy Scripture, talking nonsense on these topics; and we should take all means to prevent such an embarrassing situation, in which people show up vast ignorance in a Christian and laugh it to scorn. The shame is not so much that an ignorant individual is derided, but that people outside the household of faith think our sacred writers held such opinions, and, to the great loss of those for whose salvation we toil, the writers of our Scripture are criticized and rejected as unlearned men. If they find a Christian mistaken in a field which they themselves know well and hear him maintaining his foolish opinions about our books, how are they going to believe those books in matters concerning the resurrection of the dead, the hope of eternal life, and the kingdom of heaven, when they think their pages are full of falsehoods and on facts which they themselves have learnt from experience and the light of reason?"

Creationism and naturalism

Creationists believe that a divine power created life and the laws by which nature operates, sometimes believing that every "kind" of living thing was separately "created", while naturalists believe life came into being or developed into different species through natural means. This spectrum of opposing views has led to the debate commonly known as the creation evolution debate.

See also

References

• Anderson, Bernhard W. (editor) Creation in the Old Testament (ISBN 0800617681)
• Anderson, Bernhard W. Creation Versus Chaos: The Reinterpretation of Mythical Symbolism in the Bible (ISBN 159752042X)
• Ian Barbour When Science Meets Religion, 2000, Harper SanFrancisco
• Ian Barbour Religion and Science: Historical and Contemporary Issues, 1997, Harper SanFrancisco.
• Bradshaw, Robert I., "The Early Church & the Age of the Earth"
• Stephen Jay Gould Rock of Ages: Science and Religion in the fullness of life, Ballantine Books, 1999
• Edward J. Larson and Larry Witham Leading scientists still reject God in Nature, Vol. 394, No. 6691 (1998), p. 313. Online at http://www.freethought-web.org/ctrl/news/file002.html
• Scott, Eugenie C., 1999 (Jul/Aug). The creation/evolution continuum. Reports of the National Center for Science Education 19(4): 16-17,21-23.
• US poll results - Public beliefs about evolution and creation

References (historical)

• Gosse, Henry Philip, 1857. Omphalos: An Attempt to Untie the Geological Knot. J. Van Voorst, London

References (Christian)

• Murphy, George L., 2002, "Intelligent Design as a Theological Problem," in Covalence: the Bulletin of the Evangelical Lutheran Church in America Alliance for Faith, Science, and Technology 4(2)

References (Jewish)

• Aviezer, Nathan. In the Beginning: Biblical Creation and Science. Ktav, 1990. Hardcover. ISBN 0-881253-28-6
• Carmell, Aryeh and Domb, Cyril, eds. Challenge: Torah Views on Science New York: Association of Orthodox Jewish Scientists/Feldheim Publishers, 1976. ISBN 0873061748
• Aryeh Kaplan, Immortality, Resurrection, and the Age of the Universe: A Kabbalistic View, Ktav, NJ, in association with the Association of Orthodox Jewish Scientists, NY, 1993
• Joel R. Primack and Nancy Ellen Abrams In a Beginning...: Quantum Cosmology and Kabbalah, Tikkun, Vol. 10, No. 1, pp. 66-73
• Schroeder, Gerald L. The Science of God: The Convergence of Scientific and Biblical Wisdom Broadway Books, 1998, ISBN 0-767903-03-X
• Jeffrey H. Tigay, Genesis, Science, and "Scientific Creationism", Conservative Judaism, Vol. 40(2), Winter 1987/1988, p.20-27, The Rabbinical Assembly

External links

Organisations

Talk.origins maintains an extensive list of general links relevent to creationism and a full list of creationist websites. The following are links to the main organisations espousing a variety of viewpoints:

• Creationism
• Pseudoscience
• Theology