Podcast appearances and mentions of Henry M Morris

Angela O'Dell, author of America's Story homeschool curriculum series for elementary students, joins the Master Books podcast to inspire your family with truths to help you celebrate Memorial Day together. Christian homeschool students will learn to see military service as a reflection of our life in Christ. This show is great for parents and students! It is a replay of episode 50 from 2023. Lean in to learn: ⭐ The Importance of studying America's history and celebrating Memorial Day ⭐ Ideas to help students truly honor America, it's veterans, and service men and women. ⭐ The importance of maintaining and studying an unedited history. ⭐ How studying history is the best way to learn from our history ⭐ How service to God and service to one's nation is similar. Links: America's Story Homeschool Curriculum Series  Days to Remember: Devotions for the Holidays Throughout the Year  Show Highlights: 0:00 - Christian families learn ways to teach godly principles as they study America's history and remember veterans on Memorial Day. 1:59 - Angela O'Dell, author of America's Story homeschool curriculum series, discusses the history behind Memorial Day and why it is important to honor this day of remembrance. 4:30 - We are in danger of losing our history. 5:02 - The battle over truth about our history and other subjects. 6:01 - The Bible tells us to remember the landmarks and pass the stories of God's faithfulness from one generation to the next. 6:58 - Jesus, the perfect sacrifice for us and the one who died for our liberty. 7:52 - Memorial Day devotional reading from the book, Days to Remember, by Henry M. Morris 9:45 - Ways to teach your family to honor American veterans who have lost their lives in battle and the stories of family members who have served our country. 12:15 - Teach your students the themes of bravery and courage. 12:48 - Answer questions about America's leaders in the past with factual documents. 13:08 - Trust the Bible to tell us who God is instead of other voices. 13:43 - Protect historical documents because many are being purged to hide the truth about our nation's history. 14:05 - Bravery, courage, and being respectful of men and women who have served our country are major themes to be taught with Memorial Day unit studies. 14:40 - Teach children to learn history so they can learn from history. 15:13 - Recognize the work of Satan to deceive and divide the country from God and its roots. Know the truth so you can discern the lie. 18:17 - How to teach your children about Memorial Day. 19:51 - What we can learn from the last few years of our country's history? 21:04 - God is love and He is justice. He doesn't look away from sin or wrongdoing forever. 21:34 - Teach students to pray for our nation. 22:09 - We were chosen to be born and alive in this time in history in order to be a light in the darkness. 22:50 - We are soldiers in God's army. As Christ followers we are citizens of heaven. We fight a battle that is not against flesh and blood, but against the principalities of the dark world. 23:38 - Jesus came as the Truth and died in our place so we can be a part of the family of truth. 25:54 - America's Story Volume 3 reveals important American momuments that can be included in Memorial Day unit studies. 28:01 - God's life-saving miracle story of an American sailor. 30:37 - Angela O'Dell prays for families of veterans and those who lost soldiers who have fought to defend America.  Shop Master Books: https://www.masterbooks.com/ Master Books Academy: https://www.masterbooksacademy.com/ Master Books Podcast: https://podcast.masterbooks.com/ Master Books App: https://masterbooks.disciplemedia.com/ Facebook Group - The Moms of Master Books

“CREATING” MORTAL MAN, Chapter 17 of Mysteries of Creation, Episode 696 Pages 160 to 168 A Variety of Theories There are various organizations throughout the world who have delved with particular interest and enthusiasm into the various theories of creation. Two of these are called “Creation Research Society” and “Bible Science Association.” Henry M. Morris, president of the former, has some interesting views on the mystery of man's creation: His creative acts consisted of calling the physical universe into existence, of calling animal life into existence, and of calling human life in His own image, into existence. The reason why He took six days instead of only the twinkling of an eye to do this was in order for His work week of six days to serve as a pattern for man's work week of six days. Real creation obviously requires creation with an “appearance of age.” Thus, Adam was made as a full-grown man. (Evolution and the Modern Christian, pp. 58, 650, 62) So, according to Morris, Adam was the only man who never had a boyhood, and genealogically speaking he never had a father either. Hopefully, this chapter will shed a little more light on the subject so more accurate conclusions can be drawn. Many different theories and ideas have been presented as to how mankind originated on this earth, such as–   To continue reading this Chapter: https://www.tumblr.com/fundamentallymormon/733512854508093440/creating-mortal-man-chapter-17-of-mysteries-of To Read Mysteries of Creation:  http://ogdenkraut.com/?page_id=157

Definition of Salvation in the Old Testament      The most common word for salvation in the Hebrew OT is yasha (sometimes as yeshuah) which means “deliverance, rescue, salvation, also safety, [and] welfare.”[1] God is said to deliver His people from military attacks (2 Sam 22:3-4; 1 Ch 16:35; Psa 3:6-8), fear (Psa 34:4), troubles (Psa 34:17), or physical death (Psa 56:13).[2] Earl Radmacher notes, “Often the words save and salvation refer to physical not spiritual deliverance. This is especially true in the Old Testament. People were ‘saved' (rescued or delivered) from enemies on the battlefield (Deut 20:4), from the lion's mouth (Dan 6:20), and from the wicked (Psa 59:2).”[3] According to Charles Ryrie: "The most important Hebrew root word related to salvation in the Old Testament is yasha. Originally it meant to be roomy or broad in contrast to narrowness or oppression. Thus it signifies freedom from what binds or restricts, and it came to mean deliverance, liberation, or giving width and breadth to something. Sometimes this deliverance came through the agency of man (e.g., through judges, Judg 2:18; 6:14; 8:22; or kings, 1 Sam 23:2), and sometimes through the agency of Yahweh (Pss 20:6; 34:6; Isa 61:10; Ezek 37:23). Sometimes salvation is individual (Psa 86:1–2) and sometimes corporate, that is, of the nation (Isa 12:2, though all the world will share in it, Isa 45:22; 49:6)."[4]      Yahweh is repeatedly referred to as the “the God of my salvation” (Psa 18:46; cf., Psa 25:5; 27:9; 51:14; 88:1; Isa 12:2; 17:10; Mic 7:7; Hab 3:18), and Jonah said, “Salvation is from the LORD” (Jon 2:9). In helpless situations, only God could save His people (Isa 43:11; cf., Isa 45:5-7, 22), and He saved them primarily for His own glory and reputation, as the psalmist states, “He saved them for the sake of His name, that He might make His power known” (Psa 106:8).      When delivering His people from a military threat, there were times when God called His people to do nothing, but watch Him fight their battles (2 Ch 20:17; Hos 1:7). When Israel left Egypt and Pharaoh's army pursued them, Moses told the people, “Do not fear! Stand by and see the salvation [yeshuah] of the LORD which He will accomplish for you today; for the Egyptians whom you have seen today, you will never see them again forever. The LORD will fight for you while you keep silent” (Ex 14:13-14). Here, the Lord fought alone, killing the Egyptian soldiers who were pursuing His people for the purpose of killing them (see Ex 14:22-31). However, there were times when God required His people to take up arms and engage their enemy, and in those moments He would fight with them, ensuring their victory. For example, when Israel was to enter the land of Canaan, Moses told the people, “the LORD your God is the one who goes with you, to fight for you against your enemies, to save [yasha] you” (Deut 20:4). As Israel's army fought the wicked Canaanites, God would be with them to secure their victory. And David, when standing against Goliath, said, “the battle is the LORD'S and He will give you into our hands” (1 Sam 17:47), and then he picked up his sling and a stone and struck his enemy with a mortal blow (1 Sam 17:48-49). God brought salvation through David, His servant. Liefeld states, “Although military leaders and others bring salvation in specific circumstances, ultimately it is God alone who is the true Savior. Israel had to learn not to trust human wisdom or military strength but to recognize God as the only source of deliverance.”[5] Solomon states the matter well, saying, “The horse is prepared for the day of battle, but victory belongs to the LORD” (Prov 21:31). Today, we might say, the soldier is to train well and keep his weapons clean, ready for action, but always realize it is ultimately God who gives the victory.      When God rescued His people from danger, it was often followed with a natural expression of worship to Him. According to Hartley: "Singing gives expression to the joy attending God's salvation. Joy is frequently mentioned as man's inner response to God's victory (e.g., Psa 13:5). Further those who have received Yahweh's help feel compelled to share it with others; “I have not hid thy saving help within my heart, I have spoken of thy faithfulness and thy salvation” (Psa 40:10). Thus God's salvation fills life with meaning and joy."[6]      There was also a spiritual and eternal salvation for individuals who placed their faith in God. For example, in Genesis 15:6, we're informed that Abram “believed in the LORD; and He reckoned it to him as righteousness” (Gen 15:6). Henry Morris states, “Here is the great principle of true salvation, set forth for the first time in the Bible. Not by works do men attain or manifest righteousness, but by faith. Because they believe in the Word of God, He credits them with perfect righteousness and therefore enables sinful men to be made fit for the fellowship of a holy God.”[7] And Ryrie adds, “Faith was the necessary condition for salvation in the Old Testament as well as in the New. Abraham believed in the Lord, and the Lord counted it to him for righteousness (Gen 15:6). The Hebrew prefix beth indicates that Abraham confidently rested his faith on God (cf. Ex 14:31; Jon 3:5).”[8] Definition of Salvation in the New Testament      The concept of salvation in the NT derives from three words. First is the word sozo (verb), which refers to the act of physical deliverance in some biblical passages (Matt 8:25; 14:30; Mark 13:20; Luke 6:9; John 11:12; Acts 27:20, 31), and spiritual deliverance in others (Luke 7:50; 19:10; John 12:47; 1 Cor 1:21; Tit 3:5). As to our spiritual deliverance, we are saved from the penalty of sin (Rom 8:1, 33-34; Eph 2:8-9), the power of sin (Rom 6:11; Col 3:5), and ultimately the presence of sin (Phil 3:20-21; 1 John 3:2, 5). Second is the word soter (noun), which means Savior, and refers to the agent of salvation, the one who rescues or delivers another from harm or danger (Luke 2:11; John 4:42; Acts 5:31; 13:23; Eph 5:23; Phil 3:20). Third is soteria (noun), which refers to the provision of salvation, rescue, or deliverance brought by another (Luke 1:69; 19:9; John 4:22; Acts 7:25; 13:26, 47; Rom 1:16; 2 Cor 1:6; 6:2; Eph 1:13; Phil 1:28; 2:12; 2 Tim 2:10; Heb 1:14; 9:28; 1 Pet 1:5, 9; 2 Pet 3:15).      The Greek words in the NT communicate the basic meaning of yasha in the Hebrew OT. Radmacher notes, “In the New Testament the verb sōzō (“to save”) and the nouns sōtēr (“Savior”) and sōtēria (“salvation”) parallel the Hebrew word and its derivatives. Thus the Old Testament concept of deliverance is carried over to the New Testament.”[9] Ryrie agrees, saying: "In both the Septuagint and the New Testament the Greek verb sōzō and its cognates sōtēr and sōtēria usually translate yasha˒ and its respective nouns. However, a number of times the sōzō group translates shalom, peace or wholeness, and its cognates. Thus salvation can mean cure, recovery, remedy, rescue, redemption, or welfare. This can be related to preservation from danger, disease, or death (Matt 9:22; Acts 27:20, 31, 34; Heb 5:7)."[10] Earl Radmacher adds: "A number of times, however, sōtēria translates síālôm (“peace” or “wholeness”), which broadens the idea of rescue or deliverance to include recovery, safety, and preservation. There is a progression in these concepts: (a) rescue from imminent and life-threatening danger to (b) a place of safety and security and (c) a position of wholeness and soundness. The narrowness and restriction created by danger is replaced by the “breadth” of liberation in salvation. Visualize a person on the Titanic facing the imminent expectation of drowning and death, but then being placed in a lifeboat. That is rescue. Then picture the person now in the lifeboat removed from danger and death. That is safety. Now picture an ocean liner coming alongside the lifeboat and hoisting it and its passengers aboard ship. Now they enjoy security and soundness of mind. All three ideas are included in the biblical concept of salvation."[11]      The majority of usages of salvation in the NT refer to physical healing or deliverance from what injures, restricts, or threatens harm. For example, when Jesus was traveling between Samaria and Galilee, He healed ten men of leprosy (Luke 17:11-14), and when one of them returned to thank Him (Luke 17:15-16), He told the man, “your faith has made you well [sozo]” (Luke 17:19). In this context, the Greek verb sozo refers to physical deliverance from an infirmity. On another occasion, when Jesus was approaching the city of Jericho, a blind man called out for Jesus to have mercy on him (Luke 18:35-41), and Jesus healed the man, saying, “Receive your sight; your faith has made you well [sozo]” (Luke 18:42). Again, this refers to physical healing. An example of deliverance from physical danger is observed when Jesus came to His disciples when they were on a stormy sea (Matt 14:22-27). When Peter saw Jesus walking on the water, he called out to the Lord and asked to come to Him (Matt 14:28-29). However, as Peter was walking on the water, He took his eyes off Jesus and began looking at the stormy wind, and “he became frightened, and beginning to sink, he cried out, ‘Lord, save me! [sozo]'” (Matt 14:30). Peter was not asking for forgiveness of sins and the gift of eternal life; rather, he was asking Jesus to save him from physical harm as he sinking into the sea. Earl Radmacher states: "When the New Testament uses save and salvation to refer to physical deliverance, those instances are more individual than national. Also the New Testament occurrences suggest not only rescue but also remedy and recovery. A graphic example of rescue from imminent death is God's sparing Paul's life in the shipwreck on his way to Rome (Acts 27:20, 31, 34). This case is of special interest in that God promised deliverance in advance (Acts 27:23–24), and Paul confidently moved ahead on those promises (Acts 27:25, 34). In a physical sense salvation refers to being taken from danger to safety (Phil 1:19), from disease to health (Jam 5:15), and from death to life (Jam 5:20)."[12]      Often, as Christians, we think of salvation in the spiritual sense, in which we are delivered from our sins and made right with God because of the finished work of Christ on the cross. As believers, we have been “reconciled to God through the death of His Son” (Rom 5:10). We have been made spiritually alive, and “born again to a living hope through the resurrection of Jesus Christ from the dead” (1 Pet 1:3). We should realize our salvation appears in three tenses. Chafer states: "In its broadest significance, the doctrine of salvation includes every divine undertaking for the believer from his deliverance out of the lost estate to his final presentation in glory conformed to the image of Christ. Since the divine objective is thus all-inclusive, the theme is divided naturally into three tenses: (a) The Christian was saved when he believed (Luke 7:50; Acts 16:30–31; 1 Cor 1:18; 2 Cor 2:15; Eph 2:8; 2 Tim 1:9). This past-tense aspect of it is the essential and unchanging fact of salvation. At the moment of believing, the saved one is completely delivered from his lost estate, cleansed, forgiven, justified, born of God, clothed in the merit of Christ, freed from all condemnation, and safe for evermore. (b) The believer is being saved from the dominion of sin (Rom 6:1–14; 8:2; 2 Cor 3:18; Gal 2:20; 4:19; Phil 1:19; 2:12; 2 Th 2:13). In this second tense of salvation the believer is being divinely preserved and sanctified. (c) The believer is yet to be saved from the presence of sin when presented faultless in glory (Rom 13:11; 1 Th 5:8; Heb 1:14; 9:28; 1 Pet 1:3–5; 1 John 3:1–3). To this may be added other passages which, each in turn, present all three tenses or aspects of salvation—1 Corinthians 1:30; Philippians 1:6; Ephesians 5:25–27; 1 Thessalonians 1:9–10; Titus 2:11–13."[13]      Our salvation is entirely the work of God through Christ (John 3:16), who took our sin upon Himself on the cross and paid the penalty for it, having been judged in our place; “For Christ also died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18). And this salvation is found exclusively in Christ, for “there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved” (Acts 4:12). One needs only Christ to be saved. Concerning the word salvation, Ryrie notes, “the word usage does not begin to fathom all that the biblical revelation declares about salvation. Other concepts like sacrifice, redemption, reconciliation, propitiation, and justification are vital to a full understanding of the doctrine.”[14] Dr. Steven R. Cook ----------------------------------   [1] Francis Brown, Samuel Rolles Driver and Charles Augustus Briggs, Enhanced Brown-Driver-Briggs Hebrew and English Lexicon, electronic ed. (Oak Harbor, WA: Logos Research Systems, 2000), 447. [2] For other Hebrew words, see W. L. Liefeld, “Salvation,” The International Standard Bible Encyclopedia, Revised, vol. 4, (Wm. B. Eerdmans, 1979–1988), p. 289. [3] Earl Radmacher, eds. Charles R. Swindoll and Roy B. Zuck, “Salvation”, Understanding Christian Theology (Nashville, TN: Thomas Nelson Publishers, 2003), 806. [4] Charles Caldwell Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody Press, 1999), 321. [5] W. L. Liefeld, “Salvation,” ed. Geoffrey W. Bromiley, The International Standard Bible Encyclopedia, Revised, vol. 4 (Wm. B. Eerdmans, 1979–1988), 289. [6] John E. Hartley, “929 יָשַׁע,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 416. [7] Henry M. Morris, The Genesis Record: A Scientific and Devotional Commentary on the Book of Beginnings (Grand Rapids, MI: Baker Books, 1976), 325. [8] Charles Caldwell Ryrie, Basic Theology, 321. [9] Earl Radmacher, eds. Charles R. Swindoll and Roy B. Zuck, “Salvation” Understanding Christian Theology (Nashville, TN: Thomas Nelson Publishers, 2003), 805. [10] Charles Caldwell Ryrie, Basic Theology, 321–322. [11] Earl Radmacher, eds. Charles R. Swindoll and Roy B. Zuck, “Salvation”, Understanding Christian Theology, 805–806. [12] Earl Radmacher, eds. Charles R. Swindoll and Roy B. Zuck, “Salvation”, Understanding Christian Theology, 806. [13] Lewis Sperry Chafer, Systematic Theology, vol. 3 (Grand Rapids, MI: Kregel Publications, 1993), 6. [14] Charles Caldwell Ryrie, Basic Theology, 321–322.

We are surrounded by a living world, but how did this happen? How did life suddenly develop? Atoms are the building blocks of both animate and inanimate objects, and it is quite remarkable that inanimate atoms can come together to form living organisms. If we mix different materials such as aluminum, plastic and gasoline, the result cannot come to life. The only way for life to arise is through perfect design, and this is something that can only be achieved by Allah. It is impossible for unconscious atoms to form the DNA molecule. Atoms, which formed the universe, have been found to be the building blocks of life. Inanimate atoms are unable to form living organisms spontaneously. Atoms, Life, and Inanimate matter cannot combine to form life by sheer coincidence. DNA molecules and protein molecules, each consisting of thousands of different types, cannot assemble themselves in a way that results in life. In addition, the wrong kind of chemical reactions would take place if left to chance, preventing the formation of living beings. Ultimately, only Allah has the power to create life and the universe from nothing. Notes: 38. Henry M. Morris, Impact No. 111, Septemberl 1982 39. Carl Sagan, Cosmos, Random House, April 1983, p. 24 40. C.D. Darlington, Evolution for Naturalists, (NY, John Wiley, 1980) p. 15 41. Dr. Gary Parker, Impact No: 62, August 1978 42. Jean Guitton, Dieu et La Science:Vers Le Métaréalisme, Paris:Grasset, 1991, p. 38 43. Michael Behe, Darwin's Black Box, Free Press, 1996, p.x

Angela O'Dell, author of America's Story homeschool curriculum series for elementary students, joins the Master Books podcast to inspire your family with truths to help you celebrate Memorial Day together. Christian homeschool students will learn to see military service as a reflection of our life in Christ. This show is great for parents and students! Lean in to learn: ⭐ The Importance of studying America's history and celebrating Memorial Day ⭐ Ideas to help students truly honor America, it's veterans, and service men and women. ⭐ The importance of maintaining and studying an unedited history. ⭐ How studying history is the best way to learn from our history ⭐ How service to God and service to one's nation is similar. Links: America's Story Homeschool Curriculum Series Days to Remember: Devotions for the Holidays Throughout the Year  Show Highlights: 0:00 - Christian families learn ways to teach godly principles as they study America's history and remember veterans on Memorial Day. 1:59 - Angela O'Dell, author of America's Story homeschool curriculum series, discusses the history behind Memorial Day and why it is important to honor this day of remembrance. 4:30 - We are in danger of losing our history. 5:02 - The battle over truth about our history and other subjects. 6:01 - The Bible tells us to remember the landmarks and pass the stories of God's faithfulness from one generation to the next. 6:58 - Jesus, the perfect sacrifice for us and the one who died for our liberty. 7:52 - Memorial Day devotional reading from the book, Days to Remember, by Henry M. Morris 9:45 - Ways to teach your family to honor American veterans who have lost their lives in battle and the stories of family members who have served our country. 12:15 - Teach your students the themes of bravery and courage. 12:48 - Answer questions about America's leaders in the past with factual documents. 13:08 - Trust the Bible to tell us who God is instead of other voices. 13:43 - Protect historical documents because many are being purged to hide the truth about our nation's history. 14:05 - Bravery, courage, and being respectful of men and women who have served our country are major themes to be taught with Memorial Day unit studies. 14:40 - Teach children to learn history so they can learn from history. 15:13 - Recognize the work of Satan to deceive and divide the country from God and its roots. Know the truth so you can discern the lie. 18:17 - How to teach your children about Memorial Day. 19:51 - What we can learn from the last few years of our country's history? 21:04 - God is love and He is justice. He doesn't look away from sin or wrongdoing forever. 21:34 - Teach students to pray for our nation. 22:09 - We were chosen to be born and alive in this time in history in order to be a light in the darkness. 22:50 - We are soldiers in God's army. As Christ followers we are citizens of heaven. We fight a battle that is not against flesh and blood, but against the principalities of the dark world.   23:38 - Jesus came as the Truth and died in our place so we can be a part of the family of truth. 25:54 - America's Story Volume 3 reveals important American momuments that can be included in Memorial Day unit studies.   28:01 - God's life-saving miracle story of an American sailor. 30:37 - Angela O'Dell prays for families of veterans and those who lost soldiers who have fought to defend America.

Having looked at the basics of earth science last time, we are now ready to consider Noah's Flood. As always you'll learn the major options for interpreting this biblical event. Some Christians understand the flood to have been a local event, largely limited to the region of Mesopotamia. Others hold to the notion that this flood covered the entire planet, rising above even the highest mountains. No matter which position you take, you'll have to answer key biblical and scientific questions.  Listen to this episode on Spotify or Apple Podcasts https://www.youtube.com/watch?v=B0xPsa6WrPE&list=PLN9jFDsS3QV1Etu1jXO3jbUQ6CFI-2k6W&index=13&t=4s See below for notes. —— Links —— We are doing follow-up discussions to these episodes on YouTube. Check them out! See other episodes in this Scripture and Science Class Check out Barlow's previous podcast episodes Learn more about and support the church Barlow and his team are starting in Louisville, KY, called Compass Christian Church Find more articles and audios by Barlow on his website: Study Driven Faith Support Restitutio by donating here Designate Restitutio as your charity of choice for Amazon purchases Join our Restitutio Facebook Group and follow Sean Finnegan on Twitter @RestitutioSF Leave a voice message via SpeakPipe with questions or comments and we may play them out on the air Intro music: Good Vibes by MBB Attribution-ShareAlike 3.0 Unported (CC BY-SA 3.0) Free Download / Stream: Music promoted by Audio Library. Who is Sean Finnegan?  Read his bio here —— Notes —— Noah's Flood • Considerations• Global or local?• Evidence for Noah's Flood• Implications of Noah's Flood Considerations • Rain before the flood?• Plate tectonics and evolution• Scope and evolution• How big was the ark? Rain before Noah's flood? Many have taught that, before Noah's flood, there was no rain: Genesis 2:5-6   When no bush of the field was yet in the land and no small plant of the field had yet sprung up--for the LORD God had not caused it to rain on the land, and there was no man to work the ground, and a mist was going up from the land and was watering the whole face of the ground-- Scholar Mark Futato suggests that “mist” should be translated as “rain.” • In the context, there are two “problems” • No rain• No man to till the ground • Thus, “mist” could equal “rain” Reasons why “mist” could be better: • If you hold late tectonic shift, mist would be required (“land” singular in Genesis 1:10)• The sign of the rainbow — the rainbow is only physically possible with rain• Possibly rain kicked off the modern water cycle - this answers the objection “where did the water go?” Plate Tectonics and evolution What we believe about plate tectonics impacts our view on evolution and the extent of Noah's flood • A small minority has proposed a more recent tectonic shift, which could account for mountain building after Noah's flood• The flip side is that there would likely be a need for fast evolution in this view Scope and evolution What we believe about the scope of Noah's flood also impacts our view on evolution • Localized flood proponents can handle the scientific side with much more ease• Global flood proponents have some difficulties, including a potential need for fast evolution How big was the ark? Genesis 6:15-16   This is how you are to make it: the length of the ark 300 cubits, its breadth 50 cubits, and its height 30 cubits. Make a roof for the ark, and finish it to a cubit above, and set the door of the ark in its side. Make it with lower, second, and third decks. Depending on how you reckon a cubit, that translates to 450 - 510 feet long.John Whitcomb and Henry Morris estimate that the ark would have held the equivalent of 522 railcars. They then go on to estimate that 1 such railcar could hold 240 sheep. Global or local? This is perhaps the most important question we can ask about Noah's flood. Global — impacted life around the world Local — impacted all human life (all dwelling in Mesopotamia) but not all life Arguments for a local flood: Psalms 104:9   You set a boundary that they may not pass, so that they might not again cover the earth. If God set a boundary to the waters in Genesis 1, then how could Noah's flood have been global? “Land” in Genesis 6-7 refers to the land of Mesopotamia, and even more specifically, to the inhabitants of the land. Genesis 7:20 (KJV)   Fifteen cubits upward did the waters prevail; and the mountains [hills] were covered. Genesis 7:20   The waters prevailed above the mountains, covering them fifteen cubits deep. To get around the language in the Bible that seems to state that all humans died in Noah's flood (other than Noah and his family), some local flood proponents say that all humans lived in Mesopotamia when this flood took place. There is evidence of a Mesopotamian flood around 5,000 years ago. Arguments for a global flood: Genesis 6:17   For behold, I will bring a flood of waters upon the earth to destroy all flesh in which is the breath of life under heaven. Everything that is on the earth shall die. Genesis 7:19, 21   And the waters prevailed so mightily on the earth that all the high mountains under the whole heaven were covered. And all flesh died that moved on the earth, birds, livestock, beasts, all swarming creatures that swarm on the earth, and all mankind. • Has anyone heard of a localized flood that lasted 40 days and 40 nights that kept a boat floating for around a year?• Why wouldn't the people of Mesopotamia just flee the area when the rain started? Genesis 9:11   I establish my covenant with you, that never again shall all flesh be cut off by the waters of the flood, and never again shall there be a flood to destroy the earth." Luke 17:27   They were eating and drinking and marrying and being given in marriage, until the day when Noah entered the ark, and the flood came and destroyed them all. Evidence for Noah's Flood One of the strongest pieces of evidence for Noah's flood is found in the historical record — basically every ancient civilization has a flood story. “Scores and even hundreds of such traditions have been found in every part of the world, in both the Eastern and Western hemispheres; and common to most of them is the recollection of a great flood which once covered the earth and destroyed all but a tiny remnant of the human race.” “Many of them, even those who have been found among the American Indians, tell of the building of a great ark which saved human and animal seed from total destruction by the Flood and which finally landed on a mountain.”— John C. Whitcomb and Henry M. Morris, The Genesis Flood, page 48. Geological evidence for Noah's Flood: • Seamounts - old islands that have now been submerged by water• Submarine canyons Implications of Noah's Flood How could Noah's Flood impact life on the planet? • Increase amount of water vapor in the atmosphere and decrease oxygen - this could explain the change in the length of life of people from before Noah's Flood to after • Change in atmospheric pressure could impact longevity as well How did the humans, animals, and plants travel to their current locations? • Land bridges• Floating on air• Recent tectonic separation “In the year 1883, the island of Krakatoa in the Sunda Strait, between Java and Sumatra, was almost destroyed by a volcanic explosion that shook that entire part of the world. For twenty-five years practically nothing lived in the remnant of that volcanic island.” “But ‘then then colonists began to arrive—a few mammals in 1908; a number of birds, lizards, and snakes; various mollusks, insects, and earthworms. Ninety percent of Krakatoa's new inhabitants… were forms that could have arrived by air.'”— John C. Whitcomb and Henry M. Morris, The Genesis Flood, pages 84-85. Conclusion There are a lot of things to consider in dealing with Noah's Flood.Take time to read the account and the references later in Scripture. Determine your perspective on global vs. local.There are many ways to interpret the scientific evidence. However, the historical evidence is clear: there was an ancient, massive flood.

     According to Scripture, all mankind is fallen, corrupted by sin, and our natural proclivity is to think and act in conformity with Satan's world-system, which is everywhere and always at odds with God and His plan.      The book of Genesis reveals that God created Adam perfect and assigned him to serve as His theocratic administrator over His creation. This meant Adam was to exercise responsible dominion over the creation (Gen 1:26-30; 2:7-8, 15-17), and Eve was created to help him, to stand with him to do God's will (Gen 2:18-25). But Satan, possessing a serpent—a subordinate creature that would have posed little threat to Adam and Eve—tempted them to act contrary to God and His commands. Henry Morris says, “Demonic spirits evidently have the ability, under certain conditions, to indwell or ‘possess' either human bodies or animal bodies (Luke 8:33); and Satan on this occasion chose the serpent as the one most suitable for his purposes.”[1] The serpent here is identified as “the serpent of old who is called the devil and Satan, who deceives the whole world” (Rev 12:9; cf. Rev 20:2).      Satan was shrewd and intentional in his attack as he approached the woman and questioned her understanding of God's command, asking, “Indeed, has God said, ‘You shall not eat from any tree of the garden?'” (Gen 3:1). And Eve answered, “From the fruit of the trees of the garden we may eat; but from the fruit of the tree which is in the middle of the garden, God has said, ‘You shall not eat from it or touch it, or you will die.'” (Gen 3:2-3). According to Allen Ross, “Eve disparaged the privileges, added to the prohibition, and weakened the penalty—all seen by contrasting her words (Gen. 3:3) with God's original commands (2:16-17).”[2]      When Satan heard Eve misrepresent God's instructions (Gen 2:16-17), he boldly advanced his argument, saying, “You surely will not die!” (Gen 3:4), calling God a liar, stating, “For God knows that in the day you eat from it your eyes will be opened, and you will be like God, knowing good and evil” (Gen 3:4-5). Satan's argument was that God was withholding divinity from Adam and Eve, and if they were willing to eat the fruit, they could be like God, which was the same mental attitude sin committed by Lucifer at his fall (Isa 14:12-14). Here, Eve was confronted with an antithetical claim to what the Lord had told her, but rather than seek the Lord about the matter, she let Satan convince her to abandon faith in God and operate independently of Him. The influence of Satan brought an epistemological shift in Eve's thinking, and rather than seeing the tree from the divine perspective as harmful, she saw it as attractive, that is “was good for food…a delight to the eyes…[and] desirable to make one wise” (Gen 3:6a). Being deceived by Satan's argument, “she took from its fruit and ate” (Gen 3:6b; 1 Tim 2:14). Eve then “gave also to her husband with her, and he ate” (Gen 3:6c), and Satan's strategy to advance his kingdom of darkness and take possession of the world and humanity was complete.      Adam and Eve became aware of their failure, as “the eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves loin coverings” (Gen 3:7). Remembering they were to “multiply and fill the earth” (Gen 1:28), According to Morris, Adam and Eve “realized that the very fountainhead of human life had now become corrupted by their disobedience and they became acutely aware of their nakedness. Their children would all be contaminated with the seed of rebellion, so that their feeling of guilt centered especially on their own procreative organs.”[3]      Spiritual death (i.e., separation from God) brought an irrational shift in their theology as well as their behavior as they sought to hide from the Lord (Gen 3:8-9), saying, “I heard the sound of You in the garden, and I was afraid because I was naked; so I hid myself” (Gen 3:10; cf. Jer 23:24).      When confronted about their sin (Gen 3:11), Adam blamed his wife as well as God, saying, “The woman whom You gave to be with me, she gave me from the tree, and I ate” (Gen 3:12), and Eve blamed the creature, saying, “The serpent deceived me, and I ate” (Gen 3:13). Hiding from God and shifting blame for sin are common characteristics of mankind's fallenness.      The serpent was judged by God and physically changed to crawl on its belly as a perpetual reminder to mankind about the fall (Gen 3:14). Here, the curse was actually against Satan, who possessed the serpent, as the Lord declared, “I will put enmity between you and the woman, and between your seed and her seed; he shall bruise you on the head, and you shall bruise him on the heel” (Gen 3:15). Having brought Adam and Eve under his control, it is possible Satan thought he would gain total control over all their children, but the Lord had other plans and made it known to Satan there would be “enmity” between him and the woman, as well as his “seed and her seed; [and] he shall bruise you on the head, and you shall bruise him on the heel.” This verse is commonly referred to as the protoevangelium—the first gospel—because God promised there would come a “seed” from the woman's line who would defeat Satan and disrupt his kingdom.[4]      God pronounced judgment upon Adam, Eve and the creation. Eve's judgment was that she would have increased “pain in childbirth” and that her husband would “rule over her” (Gen 3:16), and the ground that Adam was to cultivate would be cursed, and “in toil you will eat of it all the days of your life” (Gen 3:17-19).      Though atheists and liberal theologians treat the first eleven chapters of Genesis as myth, the NT writers treat Adam and Eve as historical persons and the fall as literal. Luke traces Jesus' genealogy back to Adam (Luke 3:38), and Jesus based His argument on marriage on the first human couple (Matt 19:4-6). Paul also states, “I am afraid that, as the serpent deceived Eve by his craftiness, your minds will be led astray from the simplicity and purity of devotion to Christ” (2 Cor 11:3). And Paul wrote, “it was not Adam who was deceived, but the woman being deceived, fell into transgression” (1 Tim 2:14). Paul argued that through Adam “sin entered into the world, and death through sin, and so death spread to all men, because all sinned” (Rom 5:12; cf. 1 Cor 15:21). And all humanity is said either to be in Adam or in Christ, and this determines whether we are spiritually alive or dead, “For as in Adam all die, so also in Christ all will be made alive” (1 Cor 15:22). Adam's sin brought corruption and decay into the whole universe, “For the creation was subjected to futility, not willingly, but because of Him who subjected it, in hope that the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God. For we know that the whole creation groans and suffers the pains of childbirth together until now” (Rom 8:20-22). We now live in a very flawed world with sinful people and all sorts of problems. Henry Morris comments: "Things are not 'very good' in the world now! In the physical realm, everything tends to run down and wear out. In the living world, each animal is engaged in a perpetual struggle against other animals and against disease, as well as the universal process of aging and death. Culturally, one civilization after another seems to rise for a time, then decline and die. In the spiritual and moral realm, each individual invariably finds it easier to do wrong than right, easier to drift downward than to struggle upward. The world is full of hatred, crime, war, pollution, selfishness, corruption—evil of all kinds. Something has gone wrong with God's perfect creation."[5] The Effects of the Fall      The historic fall of Adam and Eve fundamentally changed the human race and the world, resulting in disease, decay and death among all living things, and that the tendency of humanity is to behave in a spiritually and morally corrupt manner, suppressing God's truth and rejecting His solutions to life's problems. Understanding this helps us make sense of the world in which we live and why people behave the way they do.      Sin is a dominant theme from Genesis chapter three to the end of the Bible, at which time God will do away with sin and its effects, creating a “new heavens and a new earth, in which righteousness dwells” (2 Pet 3:13; cf. Rev 21:1). The word sin is found throughout Scripture, and both the Hebrew and Greek share the same basic meaning. The Hebrew word חָטָא chata means “to miss the target, or to lose the way,”[6] and the Greek ἁμαρτάνω hamartano is defined as “miss the mark, err, or do wrong.”[7] Sin is when we transgress God's law and depart from His intended path.[8] The apostle John states, “Everyone who practices sin also practices lawlessness; and sin is lawlessness” (1 John 3:4). Merrill Unger writes, “The underlying idea of sin is that of law and of a lawgiver. The lawgiver is God. Hence sin is everything in the disposition and purpose and conduct of God's moral creatures that is contrary to the expressed will of God (Rom 3:20; 4:15; 7:7; Jam 4:12, 17).”[9]      Sin impacts all things including family life, nature, economics, society, law, politics, science, education, etc. All sin and evil exist in connection with the willful creatures who manufacture it, and its effects can be short or long-lasting. Even the creation is cursed because of Adam's sin, as the Lord told him, “Cursed is the ground because of you” (Gen 3:17), to which Paul added, “For the creation was subjected to futility, not willingly, but because of Him who subjected it, in hope that the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God. For we know that the whole creation groans and suffers the pains of childbirth together until now” (Rom 8:20-22). Sin negatively impacts everyone and everything, and no one was impacted or hurt more by sin than God. On several occasions we read, “The LORD was sorry that He had made man on the earth, and He was grieved in His heart” (Gen 6:6), and though God loved Israel, their ongoing sin “grieved His Holy Spirit” (Isa 63:10). As Christians, we are commanded, “Do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption” (Eph 4:30). Sin ultimately cost God His Son, who came into the world and died on a cross in order to atone for it (Mark 10:45; John 3:16; 10:14-18; Rom 8:32; 1 John 4:10), and to set us free from spiritual slavery (Rom 6:6; Gal 5:1; Heb 2:14-15).      The Bible reveals we are sinners in Adam, sinners by nature, and sinners by choice. To be a sinner in Adam means we sinned when he sinned, that his fallen position is our fallen position, and his guilt is our guilt (Gen 2:16-17; 3:1-24; Rom 5:12; 1 Cor 15:21-22). This is commonly referred to as original sin. Since the fall of Adam, every person is born with a sin nature (except Jesus),[10] and it is this nature that internally motivates people to rebel against all legitimate forms of authority, both human and divine. More so, the sin nature is not eradicated from the believer during his time on earth, nor is it ever reformed, as though it can be made to love God. To be a sinner by nature means it's our innate tendency to sin (Jer 17:9; Matt 7:11; Rom 7:18-21; Eph 2:1-3). To be a sinner by choice means we personally choose to act contrary to God and His revealed will (1 Ki 8:46; Prov 20:9; Ecc 7:20; Isa 53:6; Rom 3:10-12; 1 John 1:10). Cumulatively these reveal that we are totally depraved, which means sin permeates and corrupts every aspect of our being, including our mind, will, sensibilities and flesh. Though we may be moral to the best of our ability and others may applaud us for our good deeds, our best efforts are tainted by sin and have no saving merit before God (Isa 64:6; Rom 4:1-5; 5:6-10; Gal 2:16; Eph 2:8-9; Tit 3:5).      One of the major areas where sin impacts us is in the mind, which theologians refer to as the noetic effects of sin. This means sin impacts our ability to think rationally, especially about God, who has made Himself known through general revelation (Psa 19:1-2; Rom 1:18-20) and special revelation (1 Cor 14:37; 1 Tim 5:18; 1 Th 2:13; 2 Tim 3:16-17). The majority of people throughout history think evil thoughts and are consumed with themselves and their own agendas rather than God's will. Of Noah's generation it is said, “The LORD saw that the wickedness of man was great on the earth, and that every intent of the thoughts of his heart was only evil continually” (Gen 6:5). Later, Solomon declared, “the hearts of the sons of men are full of evil and insanity is in their hearts throughout their lives” (Eccl 9:3). And Jeremiah wrote, “The heart is more deceitful than all else and is desperately sick; who can understand it?” (Jer 17:9). And Jesus Himself spoke of the human condition, saying, “for out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false witness, [and] slanders” (Matt 15:19). One would think that when Jesus came into the world that mankind would rejoice in His light; however, Scripture provides a different picture, telling us, “This is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil” (John 3:19; cf. 1:4-5). When talking to religious Pharisees, Jesus declared, “Why do you not understand what I am saying? It is because you cannot hear My word” (John 8:43). This is true of all unbelievers, for “the natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised” (1 Cor 2:14). Even something as simple as the Gospel message is “foolishness to those who are perishing” (1 Cor 1:18), in whose case “the god of this world has blinded the minds of the unbelieving so that they might not see the light of the gospel of the glory of Christ, who is the image of God” (2 Cor 4:3-4). The tendency of fallen people who operate on negative volition is to “suppress the truth in unrighteousness” (Rom 1:18), and to operate by a worldly wisdom that is not “from above, but is earthly, natural, demonic” (Jam 3:15).      At the moment of salvation, God the Holy Spirit indwells us and gives us a new nature that, for the first time in our lives, has the desire and capacity to obey God; however, the sin nature is not removed, and so we experience ongoing internal conflict between these opposing natures (Gal 5:17; Rom 7:14-23). As Christians, we are directed to “lay aside the old self…and put on the new self which in the likeness of God has been created in righteousness and holiness of the truth” (Eph 4:22, 24). Since we have been “born again” and given new life (1 Pet 1:3, 23), the sin nature no longer has domineering power over us, and we can choose a life of righteousness (Rom 6:5-13). As we grow spiritually, we will be transformed from the inside out and gradually become more and more righteous as we walk with God. Sinless perfection will not be attained until we leave this world, by death or by Rapture, and are “conformed to the image of His Son” (Rom 8:29), who will “transform the body of our humble state into conformity with the body of His glory” (Phi 3:21). Until then, we are commanded to “put on the Lord Jesus Christ, and make no provision for the flesh in regard to its lusts” (Rom 13:14). We do this by choosing to live according to the Spirit's guiding, and starving the monster that is our sin nature. To “make no provision for the flesh” means we stop exposing ourselves to the things of the world that excite the flesh and lead to sinful behavior. The positive action is to grow spiritually with biblical teaching (2 Tim 2:15; 3:16-17; 1 Pet 2:2; 2 Pet 3:18), Christian fellowship (Heb 10:23-25), selfless living (Phil 2:3-4), prayer (1 Th 5:17), worship (Heb 13:15), and doing good (Gal 6:10; Heb 13:16). It is only by spiritual growth and drawing closer to God that we learn to glorify the Lord and live in righteousness.   [1] Henry M. Morris, The Genesis Record: A Scientific and Devotional Commentary on the Book of Beginnings (Grand Rapids, MI: Baker Books, 1976), 108. [2] Allen P. Ross, “Genesis,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 32. [3] Henry M. Morris, The Genesis Record, 115. [4] Of course, we know this to be Jesus, the Messiah (Luke 1:26-33), and His victory occurred at the cross, where “the ruler of this world has been judged” and defeated (John 16:11; cf. Col 2:15; Heb 2:14; 1 John 3:8). Satan and his angels will eventually be cast into the Lake of Fire (Matt 25:41; Rev 20:10). [5] Henry M. Morris, The Genesis Record, 105. [6] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 305. [7] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 49. [8] In Judges 20:16 the Hebrew word is used of skilled soldiers who do not miss their target, and in Proverbs 19:2 of a man who hurries and misses his way. [9] Merrill F. Unger and E. McChesney, “Sin,” ed. R.K. Harrison, The New Unger's Bible Dictionary (Chicago: Moody Press, 1988), 1198. [10] According to Scripture, Jesus “knew no sin” (2 Cor 5:21), was “without sin” (Heb 4:15), and “in Him there is no sin” (1 John 3:5). His sinless life qualified Him as a perfect sacrifice to go to the cross and die as a substitute for others (Rom 5:6-10; Heb 10:1-14; 1 Pet 3:18).

henry Morris is considered the "Father of Creation Science" and was partly responsible for the lessening belief in the theory of evolution.

     The purpose of this lesson is to reveal that mankind is fallen, corrupted by sin, and that our natural proclivity is to think and act in conformity with Satan’s world-system, which is everywhere and always at odds with God and His plan.      As we’ve already considered, sin and rebellion already existed in the angelic realm prior to the fall of Adam and Eve (Ezek 28:12-17; Isa 14:12-14). God created Adam to have responsible dominion over His creation (Gen 1:26-30; 2:7-8, 15-17), and Eve was created to help Adam, to stand with him to do God’s will (Gen 2:18-25). But Satan, possessing a serpent—a subordinate creature that would have posed little threat to Adam and Eve—tempted them to act contrary to God and His commands. “Demonic spirits evidently have the ability, under certain conditions, to indwell or ‘possess’ either human bodies or animal bodies (Luke 8:33); and Satan on this occasion chose the serpent as the one most suitable for his purposes.”[1] The serpent here is identified as “the serpent of old who is called the devil and Satan, who deceives the whole world” (Rev 12:9; cf. Rev 20:2).      Satan was shrewd and intentional in his attack as he approached the woman and questioned her understanding of God’s command, asking, “Indeed, has God said, ‘You shall not eat from any tree of the garden?’” (Gen 3:1). And Eve answered, “From the fruit of the trees of the garden we may eat; but from the fruit of the tree which is in the middle of the garden, God has said, ‘You shall not eat from it or touch it, or you will die.’” (Gen 3:2-3). In her reply, “Eve disparaged the privileges, added to the prohibition, and weakened the penalty—all seen by contrasting her words (Gen. 3:3) with God’s original commands (2:16-17).”[2]      When Satan heard Eve misrepresent God’s instructions (Gen 2:16-17), he boldly advanced his argument, saying, “You surely will not die!” (Gen 3:4), calling God a liar, stating, “For God knows that in the day you eat from it your eyes will be opened, and you will be like God, knowing good and evil” (Gen 3:4-5). Satan’s argument was that God was withholding divinity from Adam and Eve, and if they were willing to eat the fruit, they could be like God, which was the same mental attitude sin committed by Lucifer at his fall (Isa 14:12-14). Here, Eve was confronted with an antithetical claim to what the Lord had told her, but rather than seek the Lord about the matter, she let Satan convince her to abandon faith in God and operate independently of Him. The influence of Satan brought an epistemological shift in Eve’s thinking, and rather than seeing the tree from the divine perspective as harmful, she saw it as attractive, that is “was good for food…a delight to the eyes…[and] desirable to make one wise” (Gen 3:6a). Being deceived by Satan’s argument, “she took from its fruit and ate” (Gen 3:6b; 1 Tim 2:14). Eve then “gave also to her husband with her, and he ate” (Gen 3:6c), and so Satan’s strategy to advance his kingdom of darkness and take possession of the world and humanity was complete. Sin and its judgment immediately after the fall: Adam and Eve sought to fix the sin-problem themselves. Adam and Eve became aware of their failure, as “the eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves loin coverings” (Gen 3:7). Remembering they were to “multiply and fill the earth” (Gen 1:28), Adam and Eve “realized that the very fountainhead of human life had now become corrupted by their disobedience and they became acutely aware of their nakedness. Their children would all be contaminated with the seed of rebellion, so that their feeling of guilt centered especially on their own procreative organs.”[3] Heterodoxy and heteropraxy dominated their thinking and behavior.[4] Spiritual death (i.e. separation from God) brought an irrational shift in their theology as well as their behavior as they sought to hide from the Lord (Gen 3:8-9), saying, “I heard the sound of You in the garden, and I was afraid because I was naked; so I hid myself” (Gen 3:10; cf. Jer 23:24). Adam and Eve blamed others for their failure. When confronted about their sin (Gen 3:11), Adam blamed his wife as well as God, saying, “The woman whom You gave to be with me, she gave me from the tree, and I ate” (Gen 3:12), and Eve blamed the creature, saying, “The serpent deceived me, and I ate” (Gen 3:13). Hiding from God and shifting blame for sin are common characteristics of mankind’s fallenness. God pronounced judgment upon the serpent. The serpent would be changed to crawl on its belly as a perpetual reminder to mankind about the fall (Gen 3:14). Here, the curse was actually against Satan, who possessed the serpent, as the Lord declared, “I will put enmity between you and the woman, and between your seed and her seed; he shall bruise you on the head, and you shall bruise him on the heel” (Gen 3:15). Having brought Adam and Eve under his control, it is possible Satan thought he would gain total control over all their children, but the Lord had other plans and made it known to Satan there would be “enmity” between him and the woman, as well as his “seed and her seed; [and] he shall bruise you on the head, and you shall bruise him on the heel.” This verse is commonly referred to as the protoevangelium—the first gospel—because God promises there would come a “seed” from the woman’s line who would defeat Satan and disrupt his kingdom.[5] God pronounced judgment upon Adam, Eve and the creation. Eve’s judgment was that she would have increased “pain in childbirth” and that her husband would “rule over her” (Gen 3:16), and the ground that Adam was to cultivate would be cursed, and “in toil you will eat of it all the days of your life” (Gen 3:17-19).      Lastly, we should understand the biblical view of people and the universe is under attack by atheists and liberal theologians who treat the book of Genesis—especially chapters 1-11—as myth. However, the NT writers treat Adam and Eve as historical persons and the fall as literal. Luke traces Jesus’ genealogy back to Adam (Luke 3:38), and Jesus based His argument on marriage on the first human couple (Matt 19:4-6). Paul also states, “I am afraid that, as the serpent deceived Eve by his craftiness, your minds will be led astray from the simplicity and purity of devotion to Christ” (2 Cor 11:3). And, “it was not Adam who was deceived, but the woman being deceived, fell into transgression” (1 Tim 2:14). Paul argued that through Adam “sin entered into the world, and death through sin, and so death spread to all men, because all sinned” (Rom 5:12; cf. 1 Cor 15:21). And all humanity is said either to be in Adam or in Christ, and this determines whether we are alive or dead, “For as in Adam all die, so also in Christ all will be made alive” (1 Cor 15:22). Adam’s sin brought corruption and decay into the whole universe, “For the creation was subjected to futility, not willingly, but because of Him who subjected it, in hope that the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God. For we know that the whole creation groans and suffers the pains of childbirth together until now” (Rom 8:20-22). We now live in a very flawed world with sinful people and all sorts of problems. "Things are not “very good” in the world now! In the physical realm, everything tends to run down and wear out. In the living world, each animal is engaged in a perpetual struggle against other animals and against disease, as well as the universal process of aging and death. Culturally, one civilization after another seems to rise for a time, then decline and die. In the spiritual and moral realm, each individual invariably finds it easier to do wrong than right, easier to drift downward than to struggle upward. The world is full of hatred, crime, war, pollution, selfishness, corruption—evil of all kinds. Something has gone wrong with God’s perfect creation."[6]   [1] Henry M. Morris, The Genesis Record: A Scientific and Devotional Commentary on the Book of Beginnings (Grand Rapids, MI: Baker Books, 1976), 108. [2] Allen P. Ross, “Genesis,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 32. [3] Henry M. Morris, The Genesis Record, 115. [4] Orthodoxy and orthopraxy refer to correct theology and living; whereas heterodoxy and heteropraxy refer to incorrect theology and faulty living. [5] Of course, we know this to be Jesus, the Messiah (Luke 1:26-33), and His victory occurred at the cross, where “the ruler of this world has been judged” and defeated (John 16:11; cf. Col 2:15; Heb 2:14; 1 John 3:8). Satan and his angels will eventually be cast into the Lake of Fire (Matt 25:41; Rev 20:10). [6] Henry M. Morris, The Genesis Record, 105.

Whatever may have been the exact nature of this star at Christ’s birth, it did give perfect witness to its Creator, Christ. Therefore, key representatives of the world’s great Gentile nations came to fall down and worship the King of the Jews, knowing that one day every knee shall bow and every tongue confess that Jesus Christ, the Creator and Redeemer, is Lord (Philippians 2:10,11). By Henry M. Morris Originally published December, 1986 Helpful resources Creation Magazine The Genesis Academy Creation Answers Book Links and show notes Original article: Star Witness to Creator The Star of Bethlehem: A Review Is There a Gospel in the Stars? What was the Star of Bethlehem? Christmas and Genesis The Nativity: Fact or Fiction? The Incarnation: Why did God become Man? Is Jesus Christ the Creator God? Jesus Christ our Creator What does the New Testament say about Creation? Who really is the God of Genesis? Follow us (if you want) ► Facebook https://facebook.com/creationministries ► Twitter https://twitter.com/creationnews ► Instagram https://instagram.com/creationministries

We will be continuing our study about the book of Genesis using the book by Mr. Henry M. Morris called The Genesis Record. On our first week we talked about Why is it important to study the book of Genesis, last week we discussed about the different Origins discussed in it and today we will be talking about it’s Authorship. Who wrote the book of Genesis? Just like the other books of the Bible, Genesis was written under the inspiration of the Holy Spirit. As what 2 Peter 1:21 says, “For the prophecy came not in old time by the will of man, but holy men of God spoke as they were moved by The Holy Ghost.” Also in 2 Timothy 3:16, ‘All scripture is given by inspiration of God and is profitable for doctrine, reproof, correction, instruction & righteousness. Now, if God is the inspiration and the fuel why the book of Genesis was written, who then were those people who were moved by Him to write?