”The evolutionist’s view of man as expressed by Simpson and Huxley is in direct contrast to the Biblical view of man, found, for example, in Psalm 100, verse 3: ’Know ye that the Lord he is God: it is he that hath made us and not we ourselves; we are his people and the sheep of his pasture.’ The Bible does indeed reveal that there is a living God who has created us and who controls our destiny.”
”Furthermore, a God who is great enough to create and control this universe is great enough, once having given His revelation to man, to preserve that revelation free from error. This preservation was not dependent upon man, but succeeded in spite of man. In this revelation, found in the first two chapters of Genesis in the Bible, the account of creation is recorded in a grand but concise fashion.”
”Not all evolutionists are materialistic atheists or agnostics. Many evolutionists believe in God, and some even believe the Bible to be the Word of God. They believe that evolution was God’s method of creation, that God initiated the process at the molecular level and then allowed it to follow its natural course. The Biblical and scientific evidence, however, tells just as strongly against theistic evolution as it does against any other form of evolution.”

(Duane T. Gish, Evolution: The Challenge of the Fossil Record, El Cajon, California: Creation-Life Publishers, 1986, 23)

Causal Reasoning

“. . . the creationist utilizes the scientific law of cause-and-effect. This law, which is universally accepted and followed in every field of science, relates every phenomenon as an effect to a cause. No effect is ever quantitatively ‘greater’ nor qualitatively ‘superior’ to its cause. An effect can be lower than its cause but never higher.”

“Using causal reasoning, the theistic creationist notes that:”

“The First Cause of limitless Space must be infinite.
The First Cause of endless Time must be eternal.
The First Cause of boundless Energy must be omnipotent.
The First Cause of universal Interrelationships must be omnipresent.
The First Cause of infinite Complexity must be omniscient.
The First Cause of Moral Values must be moral.
The First Cause of Spiritual Values must be spiritual.
The First Cause of Human Responsibility must be volitional.
The First Cause of Human Integrity must be truthful.
The First Cause of Love must be loving.
The First Cause of Life must be living.”

“We conclude from the law of cause-and-effect that the First Cause of all things must be an infinite, eternal, omnipotent, omnipresent, omniscient, moral, spiritual, volitional, truthful, loving, living Being! Do such adjectives describe Matter? Can random motion of primeval particles produce intelligent thought or inert molecules generate spiritual worship? To say that Matter and its innate properties constitute the ultimate explanation for the universe and its inhabitants is equivalent to saying that the Law of Cause-and-Effect is valid only under present circumstances, not in the past.”

(Henry M. Morris, Scientific Creationism, Green Forest, AR: Master Books, 1985, 19-20; sentence structure is modified)

Creation

One of the daringly original themes of the biblical drama is expressed in the majestic announcement found in the first words of Genesis: “In the beginning God created the heavens and the earth.” We are so used to speaking of God as Creator that we scarcely realize the revolutionary implications of this belief. According to the religions of ancient Egypt and Babylonia the gods were in nature, for nature with its creative powers (symbolized, for instance, by the sun and moon) was regarded as a manifestation of the Divine. In Babylonia, creation was seen to be caught up in a natural process which moves in a great circle toward the new creation at the turn of the year, the time of the New Year’s festival. Likewise for the ancient Greeks the gods were immanent or “inside” nature, and since the cosmos was regarded as eternal there was no place in their thought for creation. The Bible stands in flat contradiction to these views. God is not immanent in nature; God is not a natural process. Rather, God is “over against” nature or, to use a philosophical term, is transcendent. Nature is not divine but displays the handiwork of its creator (Ps. 19:1), on the analogy of a painting that displays the artistry of the painter. Heaven and earth (that is, everything that is) are seen to be part of the majestic purpose of God, which moves in a vast sweep from beginning to end, from creation to consummation.

(Bernhard W. Anderson, The Unfolding Drama of the Bible: Eight Studies Introducing the Bible as a Whole, Philadelphia: Fortress Press, 1988, 19-20)