This article is an account of the political thought of the book of Revelation. It reflects on how the goodness of creation is questioned by the apparent meaninglessness of the historical events. Only if history can be shown to have a purpose can the praise of creation resume. The sacrificial death of the Messiah of God is the event that interprets all other events.
The work of creation is the work of the Triune God. This article explains the role of the each person of the Trinity in this respect.
Lalleman argues that the idea of creation can already be found in Jeremiah. Jeremiah 4-Jeremiah 5 has parallels in Genesis 1-2 as well as in Jeremiah 33. She believes that there is insufficient ground to assume that Jeremiah 33 represents a post-Jeremiah development. Jeremiah uses also creation as a framework for his proclamation of judgment and doom.
Did the Old Testament make use of imagery found in other ancient Near Eastern texts and portray creation as God’s victory over, and transformation of chaos. The article indicates that this understanding is often associated with the expression "tohu wabohu" (Hebr. in Gen. 1:2), translated as"formless and empty," and that many interpretations of Genesis 1:1-2 imply that this chaos existed before God began his work as Creator.
Whatever viewpoint someone holds on the origins of this world involves religious belief. For evolution, man and his mind have become god. Those who believe God created all things lay hold of God's Word by faith. This article considers God's identity as creator, as well as how he created, and what purpose his creation has.
This article shows that the doctrine of creation should point us to God because God created all things for himself and his purpose.
Can it be declared that God is clearly revealed in creation and his government of creation? Is this general revelation accessible to all people? Early Christian exegesis of Romans 1:18–22 tried to reflect on these questions. This article wants to treat general revelation from a theological perspective, with special reference to the church fathers and ancient Christian exegetes.
What should be imagined is new about the new heaven and the new earth, proclaimed in Revelation 21:1-8 and 2 Peter 3:10-13? Does Revelation portray God as creating a new heaven and earth ex nihilo? Will the new earth be a reproduction of the pre-fall original creation, or will it somehow be a renewal of this present creation after the fall?
What is the relationship between Christ and the cosmos? This essay considers the apostle Paul's intention when he relates Christ to the cosmos. Can we speak of the presence of a cosmic Christology? It begins with a reading of Colossians 1:15-20. Jesus Christ, through whom the whole universe was created, is the ruler and reconciler of creation. Creation in this instance refers to the whole universe, including spiritual beings and powers.
The themes of creation and redemption have always been of great importance in Christian theology. This essay wants to discuss the relationship and contrast between the old and new creation. A passage often used to contrast the old with the new is Galatians 3:28. This study seeks to determine how the two are related in this passage.
Quantum theory and the "new physics" provide a new framework within which we understand creation. This essay wants to give some basic understanding of the development and assumptions of quantum physics. The philosophy of science has also been influenced by the new theory of knowledge of quantum physics.
This is a volume on believers’ union with Christ. Letham argues that union with God is founded in the very being of God as Trinity and relational. Man being made in the image of God reflects this characteristic. First Letham looks at the Trinitarian basis of creation. Next he notes the role of the Son of God as the mediator of creation. Man as one created in Christ is to be recognized as image of God.
This volume is about worldview. This is a concept that emerged in the European philosophical tradition. As a concept it wants to enable believers to understand more faithfully the gospel and to live more fully in that story. In Chapter 1 the authors indicate how a Christian worldview starts with the gospel of the Kingdom of God. The gospel is an announcement of the story about where God is moving the history of the whole creation.
For John Calvin the subjects of money, wealth, and business are all created entities. Money is a creation, and as such it should not be worshipped, overemphasized, or ignored. Like the rest of creation, it has a place and is useful. In the section of Chapter 1 presented here, the creaturely character of the economy is considered.
Was Adam a true historical figure? To answer this question the article looks at the context of the biblical account on the creation of Adam. It concludes that if Adam was not a true historical figure then there is no need for a Saviour. It also means that the Bible cannot be trusted as a source of literal truth.
This Introduction is about redemption. It explores the broad spectrum of meanings attached to redemption in the Bible. The author demonstrates how the Bible’s story about God actually answers our life’s questions. The pattern of creation, fall, and redemption is followed in a brief survey of God’s story with man. In a later section on redemption as renewal, the author indicates how God’s story culminates in a new creation.
Did God create in six days? This article gives four defenses of a creation in six days.
The question of origins is important for the identity of man and his worldview. The creation account as recorded in Genesis 1:1-3 has been challenged from three perspectives. This article examines these three challenges. It also evaluates the restitution theory, which tries to explain the chaos of Genesis 1:1-3. It shows the importance of the Genesis account by pointing to the theology of creation.
Chapter 1 gives a popular overview of the Christian view of creation.
Have recent DNA findings proven scientists to be correct about the origin of human being as a result of the evolutionary process? This article looks at the theory of evolution and its reliance on natural law. The author makes it clear that there is no reason to believe that humans are the result of evolution. There is an alternative explanation to these scientific findings: creation.
Charles Darwin's theory of evolution has great consequences for society. This article traces some of those consequences. The author discusses the emergence of theistic evolution, which seeks to harmonize evolution theory with the story of creation. This theory has had a devastating impact on the church.
Evolution claims that one animal can evolve into a different kind of animal. In evaluating the claims of microevolution and macroevolution, the author shows that evolution is contrary to what the Bible teaches. Biblical teaching and the creation account show that plants and animals always reproduce after their kind.
Creation means that God spoke into existence things which were not before. This is totally different from evolution or the Big Bang theory. The fact that "God spoke, and it was" gives Christians comfort that God will always accomplish His good pleasure. Therefore creation is crucial to trusting God.
In the time between the early church and the Reformation, Genesis 1 and the creation account has been read in two different ways: literally or allegorically. The author discusses the influences behind an allegorical interpretation, and concludes that Christians should understand this text literally.
What was John Calvin and Martin Luther's stance on the age of the earth? This article shows that the reformers also believed that Genesis 1 and the creation account must be read literally. God created the earth in six days, which makes the earth around six thousand years old. The author laments the fact that some people read Genesis 1 allegorically.
This article analyses the thoughts of John Calvin on ecology using the approach of redemptive history. The author discusses Calvin's view on the goodness of creation, and concept of being imitators of God in preserving nature. Christians can enjoy the goodness of nature and be sensitive to its fragile nature without embracing secular environmentalism.