Genesis has been a battleground for some time, and today is no different. This is particularly true of Genesis 1-3, which is the account of the creation and the fall. When I first began studying the Scripture, I recognized the importance of the first eleven chapters of Genesis, but in retrospect I did not fully appreciate the magnitude of their significance. As I studied other areas of the Scripture and began learning the breadth and depth of God’s revelation, I saw that without the truthfulness and perspicuity of the first eleven chapters of Genesis, every major theme of Scripture lay in jeopardy.
Probably the most hotly debated issue is whether or not the days of Genesis 1 are lunar days or indefinite periods of time or even actual days that are representative of longer periods of time. In other words, did God create the world in six days (closely approximating our days) or is the simple language of Genesis concealing a deeper esoteric meaning only fully revealed to scientists quite apart from the Scripture? Even some evangelical scientists like Hugh Ross, who describes himself as a “progressive creationist,” still accept certain cosmological theories as fact and seek to interpret Genesis through that prism. In doing so, they seem to undermine what is otherwise the clear teaching of Scripture. In this article, I am only addressing the two perspectives mentioned, and I use the term “evolution” to encompass such approaches that undermine interpreting the days in Genesis as a normal day.
The place to start is always the Scripture rather than psychology, sociology, evolution, etc. We should evaluate the teachings of man in light of the unadorned teachings of Scripture rather than seeking to harmonize the Scripture with modern theories about man, God, and His world. I am not against learning from science or other disciplines, but I am against seeking to interpret Scripture in order to harmonize them at the expense of consistent and sound hermeneutics. That is to subjugate the Scripture irreverently to the speculations of man.
Consequently, this article looks at the strengths of interpreting the word “day” in Genesis chapter 1 as a normal lunar day and answers objections to this normal reading of the text.
 Evolution vs. Darwinism: Biologist Jonathan Wells, Ph. D., offers some vital clarifications concerning evolution and Darwinism. He notes, “Evolution means change over time,” “cumulative change through time,” “a change in gene frequencies over generations”…Darwin’s’ phrase “descent with modification” is ok in a limited sense, (from his book The Politically Incorrect Guide to Darwinism and Intelligent Design, Washington, D.C.: Regnery Publishing, Inc., 2006, 1-2); “Even hypotheses that some closely related species (such as finches on the Galapagos Islands) are descended with modification from a common ancestor are not particularly controversial” (Ibid., 3) and of course no one doubts that. “But Charles Darwin claimed far more than any of these things. In the Origin of Species he set out to explain the origin of not just one or a few species, but all species after the first—in short, all the diversity of life on earth. The correct word for this is not evolution, but Darwinism.” (Ibid.)
He then gives three distinguishing characteristics of Darwinism:”(1) All living things are modified descendants of a common ancestor; (2) The principal mechanism of modification has been natural selection acting on undirected variations that originate in DNA mutations; and (3) unguided processes are sufficient to explain all features of living things—so whatever may appear to be design is just an illusion.” (Ibid.) Darwin’s theory specifically “applies only to living things…[even though he] speculated that life may have started in ‘some warm little pond’ but beyond that he had little to say on the subject.” (Ibid., 4; Also see in my book, The Death of Man as Man, under Darwin, where I give examples of statements by him, which either explicitly or implicitly have bearing on the beginning and/or the creator.)