The RenewaNation Review 2014 Volume 6 Issue 2 | Page 19

so his descendants do the same. But the solution to sin is
not suppression; it is confession and repentance (1 John 1:9).
Christ is faithful to forgive anyone who calls on His name
(Romans 10:13).
  Nearly everyone believes that people ought to behave in
a certain way: that there is a moral code. Yet, in order for
morality to be meaningful, the Bible and a literal Genesis
must be true. Since God created human beings, He deter-
mines what is right and wrong, and we are responsible to
Him for our actions.
  We must, therefore, conclude that evolutionists are being
inconsistent (irrational) when they talk about right and
wrong, since such concepts are meaningless within their
professed worldview. Like so many things that we often take
for granted, the existence of morality confirms that biblical
creation is true. 
This article originally appeared in the 05/2009 issue of Answers® mag-
azine. Copyright © 2009 Answers in Genesis. All Rights Reserved. The
article is reprinted here by permission of Answers in Genesis. (Answers®
and Answers in Genesis® are registered trademarks of Answers in Gen-
esis, Inc.) For more information regarding Answers in Genesis, go to
AnswersinGenesis.org and CreationMuseum.org.
Dr. Georgia Purdom graduated with a PhD in molecular genetics
from Ohio State University in 2000. Following graduation, she
served as a professor of biology for six years at Mount Vernon
Nazarene University in Ohio. Dr. Purdom is a member of the
Creation Research Society and serves on the editorial board and
executive council of BSG: A Creation Biology Study Group. She
serves as a peer reviewer for Answers Research Journal and Cre-
ation Research Science Quarterly. Dr. Purdom is co-founder of
the Microbe Forum. This forum sponsors research, collaboration, and conferences in
the field of creation microbiology. She is a regular speaker in the Creation Museum
Speaker Series and speaks at many Answers in Genesis conferences.
Dr. Jason Lisle is a Christian astrophysicist who writes and speaks
on various topics relating to science and the defense of the Chris-
tian faith. He graduated summa cum laude from Ohio Wesleyan
University where he double-majored in physics and astronomy
and minored in mathematics. He then earned a master’s degree
and a Ph.D. in astrophysics at the University of Colorado in Boul-
der. Dr. Lisle specialized in solar astrophysics and has made a
number of scientific discoveries regarding the solar photosphere,
including the detection of giant cell boundaries using the SOHO spacecraft. He also
does theoretical research and has contributed to the field of general relativity. Since
completion of his research at the University of Colorado, Dr. Lisle began working in
full-time apologetics ministry, specializing in the defense of Genesis. He has written a
number of articles and books on the topic. He now works as Director of Research at
the Institute for Creation Research.
FOOTNOTES
1. Bahnsen, Greg. (1996). Always Ready. Ed. Robert Booth, Covenant Media
Press: Nacogdoches, Texas, p. 168.
2. Darwinism: Science or Naturalistic Philosophy? Origins Research 16(1), 1994.
3. Interview with Steven Weinberg (PBS). http://www.counterbalance.net/
transcript/wein-frame.html.
4. Bahnsen, Always Ready, p. 170.
5. Ibid, p. 168.
6. Ibid, pp. 169–170.
7. Ekklesia, “Darwin Attacks Creationist Plans on Theology and Politics from a
Christian Perspective,” April 29, 2003. http://www.ekklesia.co.uk/content/
news_syndication/article_2003_04_29_dawkins.shtml.
Rationally Resolving the Debate
EVOLUTIONISTS AND CREATIONISTS have a
different ultimate standard by which they evaluate
and interpret physical evidence such as stars, fossils,
and DNA.
  The biblical creationist takes the Bible as the
ultimate standard—an approach that the Bible itself
endorses (Proverbs 1:7; Hebrews 6:13). The evolution-
ist embraces a competing philosophy instead, such as
naturalism (the belief that natural causes and laws can
explain all phenomena) or empiricism (the belief that
experience, especially of the senses, is the source of
all knowledge).
  How then can people rationally decide which ulti-
mate standard is correct, since each camp interprets
all evidence in light of his or her ultimate standard?
  In this article, we have employed a “transcendental
argument”—an approach that demonstrates the truth
of a foundational claim by showing the impossibility
of the contrary. In effect, we show the truth of the
biblical creation worldview by showing that the
alternative is self-defeating. Alternatives to biblical
creation undermine human experience and reason-
ing because such worldviews on their own terms
cannot account for the things we take for granted in a
consistent and justified way.
  We used morality as a particular illustration of the
transcendental argument (i.e., morality only makes
sense if biblical creation is true). But we could equally
well have used other things that people take for
granted such as laws of logic, uniformity, and science,
reliability of senses and memory, human dignity and
freedom. Such foundational truths only make sense
in a biblical creation worldview.
  Christian philosopher and theologian Cornelius
Van Til (1895–1987) argued that the God of biblical
creation is essential to rationality. He states, “I hold
that belief in God is not merely as reasonable as other
belief, or even a little or infinitely more probably true
than other belief; I hold rather that unless you believe
in God you can logically believe in nothing else.” 1
REFERENCE
1. Van Til, Cornelius. “Why I Believe in God.” Philadelphia: Committee
on Christian Education, Orthodox Presbyterian Church, n.d.
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