Day Six +quot;Let the earth bring forth living creatures after their kind, cattle, and cre

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Day Six "Let the earth bring forth living creatures after their kind, cattle, and creeping things, and beasts of the earth after their kind," thunders the Creator. Complete and immediate obedience is the response reflected in the pithy phrase: "And it was so." These three terms (i.e., cattle, creeping things, and the beasts of the earth) are obviously intended to encompass the whole animal kingdom, excluding only the creatures of day five, and man. There is no doubt that the creatures of days five and six included the multitudes of currently extinct animals (e.g., dinosaurs) with which the fossil record is replete. There is no justification for the notion that dinosaurs inhabited an Earth which was destroyed before the Genesis week of creation (see Thompson, 1977, pp 167-200). The Earth is finally in a state of readiness for the crowning glory of all creation---mankind. The creation of man differs from that of all other life in at least the following ways. First, a divine conference precedes the forming of man. Second, man is created in the "image of God." Third, man is said to have been "formed" by God, and not commanded to appear. Fourth, life is "breathed" into man by God. Fifth, the sexes of mankind are not created simultaneously, as in the case of the rest of Earth's life. Sixth, the first female is "built" from a section of the first male's "flesh and bone." Whereas evolution portrays man as simply an advanced member of the animal kingdom, these facts speak eloquently of man's complete separation from the animal realm. Man must be very careful not to minimize his importance (see Psalm 8). These considerations are contradicted by all stripes of evolution. One cannot escape a confrontation with them if he is to claim that there is "amazing agreement" between evolution and the Bible. Unlike any of the other creatures, man alone bears a special resemblance to God. The meaning of the terms "in His image" and "after His likeness" has occupied the minds of scholars since time immemorial. Thomas Aquinas offers the following thoughtful explanation: "The image implies an intelligent being endowed with free choice and self- movement" (`Summa II', p 609). This explanation is consistent with divine revelation, but one further point should be added. The spirit of man which expresses itself through these capacities for reasoning and independent volition, is not limited to them. James' statement that the body without the spirit is dead teaches, by implication, that as long as there is life in a human body, its spirit is also present (James 2:26). After Adam named the animals which the Creator brought to him, his lack of human companionship became evident. Unlike the animals, which all had mates that were "meet" (i.e., suitable) for each other, Adam was alone. God evaluates the situation as "not good" and takes the necessary action to resolve the problem. The man is put to sleep while God removes a rib from his side (the Bible is silent as to which side), and God "builds" from it the first woman. Following this operation, God presents Adam with his wife. Adam's response seems full of excitement: "This is now bone of my bones and flesh of my flesh: she shall be called Woman because she was taken out of Man." Adam had earlier called the animals various names apparently corresponding to his perception of them; now, he calls his helpmeet, "Woman" because he correctly perceives that she was taken from him. It is not until after the expulsion from the garden that the name "Eve" is given. How will the theistic evolutionist attempt to harmonize this account with evolution? With the creation of mankind now complete, evening falls and morning returns, concluding the sixth day.


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