04. Doctrine of Creation
The triune God of the Bible created everything out of nothing[1] by the power of his Word, declaring it to be good, for the purpose of displaying his glory (Gen 1:1-2, 31; Ps 19:1-2; 33:6, 9; John 1:3; Col 1:16; Heb 1:2).
All things visible and invisible, material and spiritual, have been created by the triune God, exist for him, and are continually sustained by him[2] (Col 1:16; Heb 1:3; 11:3).
The Father, Son, and Holy Spirit were each present and active in creation. Thus, the universe exists as an expression and extension of their Trinitarian fellowship and love. The Father, “from whom are all things” (1 Cor 8:6), was the primary Agent in initiating creation. Likewise, all things were made through the Son (John 1:3, 10; 1 Cor 8:6; Col 1:16; Heb 1:3), and the Holy Spirit completes, fills, and gives life to God’s creation (Gen 1:2-4; Job 33:4; Ps 104:30; 2 Cor 3:6).
Creation was intentionally and specifically designed by God. Therefore, any theory of evolution which assumes randomness in evolving species and lifeforms, and does not see an infinite, sovereign, personal God as responsible for creating the universe with intelligent design, is to be rejected (Gen 1:20-27; Ps 33:6, 9; 104:24).
The main purpose of the creation account in Genesis 1-2 is to present God as the source of and absolute sovereign over all creation, not to specify the age of the earth. We believe that the age of the earth is a tertiary doctrinal matter, meaning that it is understood and accepted differently among orthodox Christians, and we welcome a diversity of convictions among our members.[3] Within this debate, there are two broad positions: A “young earth” view that the earth is approximately 6,000 to 20,000 years old, and an “old earth” view that the earth is approximately 4.5 billion years old. The arguments for these two views are complex, and we do not believe this is an issue over which Christians should break fellowship. Humility, grace, and dependence upon the Holy Spirit must define our relationships as we study God’s Word and world together.[4]
God has given humanity, starting with Adam and Eve, the responsibility of caring for his created world. “Ruling” and “subduing” the earth (Gen 1:28) suggests that the resources of the earth are to be developed and enjoyed in ways that cause mutual flourishing for all life on earth—not abuse and exploitation for selfish or material gain. Thus, we embrace a care and concern for creation that respects the earth and its resources as gifts from God for the benefit of all humanity and all God’s creatures (Gen 1:26-30; Ps 8:6-8).[5]
The effects of humanity’s rebellion against God extend to all creation. Creation is groaning under “bondage to decay” (Rom 8:21) and is waiting to be redeemed, just as humanity is waiting. Therefore, ever since humanity’s rebellion against God, the created world has been subject to “thorns and thistles” (Gen 3:18), as well as fires, floods, drought, storms, and other natural disasters (Gen 3:17-19; Rom 8:18-25).
Ultimately, hope for the redemption of creation lies not in what humans may do but in what God has promised to do. He will bring severe destruction, by which he will purge creation of evil and evildoers. This destruction will be followed by comprehensive restoration, resulting in a “new heavens and a new earth in which righteousness dwells”[6] (2 Pet 3:13; see also: Isa 24:1-23; 65:17; 66:15-24; 2 Pet 3:1-13; Rev 11:15-18; 21:1-5).
Notes
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Theologians often describe God’s creative act with the Latin phrase ex nihilo, meaning “out of nothing.”
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1. God the Father is an infinite, personal spirit, perfect in holiness, honor, wisdom, power, and love. Accordingly, as the Creator of all things, he3 is the absolute Sovereign and omnipotent Ruler of all creation (Gen 1:1; 1 Chr 29:10-13; Ps 103:19; 119:137; John 3:16; 4:24; 1 John 4:7-8; Rev 4:11).
2. He is self-existent, eternal, omnipresent, and unchanging, and he orders and disposes all things according to his own wisdom, will, and grace (Ps 90:2; 104:24; Jer 23:24; Eph 1:11; Job 42:2; Isa 10:5-7; Jer 18:3-11; Matt 6:25-33; 10:29-30).
3. He has decreed for his own glory all things that come to pass by continually upholding, directing, and governing all creatures and events. However, in his sovereignty he is neither the author nor approver of sin, nor does he diminish the accountability of moral, intelligent creatures for their own choices and actions (Gen 50:20; Isa 45:1-7; 46:8-11; Acts 2:23-24; 4:27-28; James 1:13).
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We believe the Bible, as the Word of God, is the only authoritative source to answer theological questions. While we recognize that we can and should learn from Christians of various times and places, their writings and ideas can be humbly and thoughtfully accepted or rejected in as much as they adhere to or depart from the teachings of the Bible.
We believe that among all the truths that God has revealed to us in Scripture some doctrines are primary, meaning that they are recognized as essential beliefs or practices within orthodox Christianity and are applicable to all churches that proclaim Christ (e.g., the Trinity, the deity and humanity of Jesus, etc.). Other doctrines are secondary, meaning that they are understood and accepted differently within orthodox Christianity (e.g., those who should be baptized, views on the millennium, etc.). On secondary matters, this statement will identify the doctrinal position that shapes and defines Cornerstone’s belief and practice, while acknowledging that other believers and churches hold different biblically-based convictions. Still, other doctrines may be described as tertiary, because they more loosely shape the life and practice of a local church (e.g., modes of baptism, views on the rapture, etc.). On tertiary matters, a breadth of opinion and practice may be maintained within a local church without compromising primary biblical doctrines. The majority of this doctrinal statement is devoted to articulating primary and secondary doctrines. Where there are tertiary aspects within these doctrines, they will be indicated.
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As Grudem concludes: “The possibility must be left open that God has chosen not to give us enough information to come to a clear decision on this question, and the real test of faithfulness to him may be the degree to which we can act charitably toward those who in good conscience and full belief in God’s Word hold to a different position on this matter.” Wayne Grudem, Bible Doctrine (Zondervan: 1999), p. 139.
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Doctrine of Humanity: Creation of Humanity, 4
4. God entrusted humans with authority to fill and subdue the earth, and to have dominion over the other living creatures. As stewards under God’s authority, humans were to care for the earth and its inhabitants, causing them to flourish, discovering and developing their potential, and enjoying their goodness (Gen 1:26-31; 2:5-15; Ps 8).
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1. After his return, the Lord Jesus Christ, having fulfilled his redemptive mission, will deliver up the kingdom to God the Father so that in all domains—heaven and earth—the triune God will reign forever and ever, and all things will finally fulfill his intended purpose, to the praise of his glorious grace (1 Cor 15:24-28; Col 1:19-20).
2. After the return of Christ, the one true people of God will be presented perfect in holiness before God because of the obedience, suffering, and triumph of Christ. All sin and evil will be eradicated, and its shameful effects will be banished forever from the new heavens and earth (Eph 5:5; 1 Thess 3:11-13; 1 Pet 1:6-7; Heb 12:22-23).
Read more about New Creation in the Doctrine of Last Things section (Eternity and New Creation).
Resources for Further Study
Beginner
J.B. Stump and Stanley Gundry, Four Views on Creation, Evolution, and Intelligent Design, 2017.
Keith Mathison, A Reformed Approach to Science and Scripture, 2013.
Intermediate
Jonathan Edwards, The End for which God Created the World: Updated to Modern English, ed. by Jason Dollar, 2014. (originally published in 1765).
Wayne Grudem, Bible Doctrine, 1999.
Kenneth Keathley and Mark Rooker, 40 Questions about Creation and Evolution, 2014.
Advanced
Meyer Moreland, et. al., Theistic Evolution: A Scientific, Philosophical, and Theological Critique, 2017.
Kenneth Keathley, J.B. Stump and Joe Aguirre, Old Earth or Evolutionary Creation?: Discussing Origins with Reasons to Believe and BioLogos, 2017.