How can you believe the world was made in seven days?

If this question is on your mind because you’re under the impression that all Christians believe this, then you may be surprised when you listen to Jenny, Mark and Paul. There certainly are those who understand Genesis literally and believe that God created the universe over six days of twenty-four hours, then rested on the seventh day. The people who hold this view are often called ‘young earth creationists’ because they also believe that the timeline of the Bible implies that the earth is only about six thousand years old. They would argue, therefore, that the Christian faith is at odds with mainstream science.

But many, if not most Christians, do not believe this. As you’ll see in these videos, it is certainly possible to reconcile the Bible’s creation narrative with the insights that science offers. It’s not that believers ignore what the Bible says, but rather, as both Jenny and Paul tell us, the Bible’s primary focus isn’t on science or history, but on God Himself and our relationship with Him. Paul quotes Cardinal Baronius who, as far back as the sixteenth century asserted that “The Bible tells us how to go to heaven, not how the heavens go.”

This means that the intention of Genesis 1 is to tell us more about the who of creation than the how of creation. Jenny doesn’t see a conflict for Christians in concepts such as evolution and the Big Bang and is happy to trust the expertise and knowledge of those who have spent their lives in study. Many scientists have been believers seeking to encounter the divine through their examination of God’s world. Louis Pasteur once wrote: “The more I study nature, the more I stand amazed at the work of the Creator. Science brings [us] nearer to God.”

Mark agrees as he boldly declares “I love science” and explains how he finds the scientific explanations of the universe’s origins as not just credible but also awe-inspiring! He sees science as a means of exploring God’s intricate creation, from the cosmic scale of galaxies to the microscopic world of quantum physics. These insights cause him to praise God and deepen his faith, rather than causing a conflict.

Paul also has no problem embracing scientific evidence, like ice core dating and uranium decay, which indicate that the Earth was formed over billions of years, rather than seven days, which he believes are meant to be understood as symbolic. He goes on to say that when we interpret God’s Word through the lens of the ancient context in which it was written, its purpose is clearly theological, intending to reveal to us something about the character of God.

The other contributors agree. Jenny identifies that the words of the Bible are there to help us “understand who God is, and how we relate to him and how he relates to us”. Mark helpfully points out how the Genesis account counters the Babylonian creation myths of the time, which involved many gods. The Hebrew narrative instead points to a single creatively powerful God who seeks to communicate with His creation, and to connect with us in love.

If the question isn’t whether the world was made in seven days, then what is the pertinent question? Maybe we should be asking if the beautiful and complex universe that we inhabit is the intentional act of a divine being, or simply some sort of cosmic coincidence. The comedian Frank Skinner once told a story that might help us in our thinking. He says: “I have friends who are atheists. There’s this mate of mine. He says, ‘It’s such rubbish. Come back to my flat and I’ll make a cup of tea and we’ll talk the whole thing through.’ So, I go back with him, and he puts the kettle on. ‘The thing is, Frank, the universe – it just happened. A big bang, an accident, no one made it happen. There’s no great designer, no thought went into it or planning, it just happened – do you get it? … Anyway, that cup of tea won’t make itself.’ I said, ‘Why not?’”