03/23/2026

 

Samuel Clifford

 

What is Young Earth Creationism?

 

Unfortunately, there isn’t a precise definition of Young-Earth Creationism, as most definitions differ in some way. Todd Wood, in his article Species Variability and Creationism, states Young Earth Creationists are “advocates of a short chronology for the earth and a universal deluge” (Wood, Todd. “Species Variability and Creationism.” Origins, 16 June 2014.). While on the other hand, Tim Chaffey and Jason Lisle, in their book, Old Earth Creationism on Trial, define a Young Earth Creationist as “Christians who believe God created everything during a six-day period of time about six thousand years ago.” Furthermore, Dr. Terry Mortenson, in his article Young-Earth Creationist View Summarized and Defended stated, “Young-earth creationists believe that the creation days of Genesis 1 were six literal (24-hour) days, which occurred 6,000–12,000 years ago” (Mortenson, Dr. Terry. “Young-Earth Creationist View Summarized and Defended.” Answers in Genesis, 11 Dec. 2020), and he also includes the belief in a global flood within that view. For this study, the concept of Young-Earth Creationism will be the belief that God created, in six literal days, all of creation about 6000-12000 years ago and that about 2,300–3,300 years before Christ, there was a literal and global flood.

 

The Debate

 

Within the last few centuries, two major views have developed concerning the age of the earth and have been battling it out ever since. 

 

• One view is called “uniformitarianism,” which is the belief that all the processes of geological change - such as erosion, earthquakes, and sedimentation - have always gone on in the past at the same rate, frequency, and power as observed presently. In other words, according to this view, the earth’s rock layers and geological features are the results of uniform, slow and gradual processes. Thus, this view leads to the conclusion that the earth is billions of years old. 

 

• The other view is called “catastrophism,” which, in the context of this debate, is the belief that God created the world and the first forms of life but that there was a catastrophic global event (aka Noah’s Flood) that destroyed most or all of the creatures living at the time. This catastrophic event and the effects after it then produced the earth’s rock layers and geological features. 

 

These two main views have had variations and reconciliations that result in compromises which will be discussed later in this study. For now, however, let's understand why this study is important and needs to be discussed. 

 

Young Earth Creationism in Church History

 

It is indisputable that the Early Church Fathers believed in a Young Earth. Many argued for literal 24 hour days in Genesis 1 and not an allegorical day which would lead to an Old Earth. Ephraim (Ephrem) the Syrian (306–373) and Basil of Caesarea (329–379) both argued for the literal sense of Scripture against the distortions of allegory. Basil Himself stated twenty-four hours fill up the space of one day:

 

‘“And there was evening and there was morning: one day.” Why does Scripture say “one day the first day”? Before speaking to us of the second, the third, and the fourth days, would it not have been more natural to call that one the first which began the series? If it therefore says “one day”, it is from a wish to determine the measure of day and night, and to combine the time that they contain. Now twenty-four hours fill up the space of one day—we mean of a day and of a night; and if, at the time of the solstices, they have not both an equal length, the time marked by Scripture does not the less circumscribe their duration. It is as though it said: twenty-four hours measure the space of a day, or that, in reality a day is the time that the heavens starting from one point take to return there. Thus, every time that, in the revolution of the sun, evening and morning occupy the world, their periodical succession never exceeds the space of one day.” (Homily II:8)

 

Even Ambrose of Milan (330–397), mentor of Augustine, believed each day consisted of twenty-four hours, including both day and night. In addition to this, the Fathers believed that the earth was less than 6,000 years old. However, some such as Hugh Ross, John James, Kirsten Birkett, Dennis Alexander; and Francis Collins still argue that there were those in the early church who believed in Old Earth Creationism. In this section, an examination will be given of their examples with a critique. 

 

Hugh Ross:

 

Hugh Ross once made this statement:

 

“Many of the early church fathers and other Biblical scholars interpreted the creation days of Genesis as long periods of time. The list of such proponents includes the Jewish Historian Josepehus (1 Century); Irenaeus, bishop of Lyons, apologist, and martyr (2nd Century); Origen, who rebutted heathen attacks on Christian doctrine (3rd century); Basil (4th century; Augustine (5th Century); and, later, Aquinas (13th century) to name a few.”

 

1. Josephus (36-100 AD)

 

The first person he mentioned on this list was Jewish Historian Josephus. Was Josephus an Old Earth Creationist, as Ross claims? No. Josephus states in The Complete Works of Flavius Josephus:

 

“In just six days the world, and all that is therein, was made.” (Flavius Josephus, The Complete Works of Flavius Josephus: The Jewish Historian, trans. William Whitson (Green Forest, Arkansas: New Leaf, 2008), 1-4).

 

2. Irenaeus (102-202 AD)

 

Hugh Ross believes Irenaeus teaches an old earth, yet, this statement from Irenaeus disagrees:

 

“For in six days as the world was made, in so many thousand years shall it be concluded. For that day of the Lord is a thousand years; and in six days created things were completed: it is evident, therefore, that they will come to an end at the sixth thousand year.” (Irenaeus, Against Heresies, 5.28.3 (Ante-Nicene Fathers 1:557).

 

Irenaeus here confirms his belief that the earth was created in six days. However, the misconception that Old Earth Creationists have is that they believe Irenaeus’ reference to a thousand years being like a day means he believed the days in Genesis weren’t literal 24-hour days. This isn’t what Irenaeus meant, however. Instead, this concerns his eschatological beliefs. Irenaeus was stating a popular Christian belief that, since the earth was created in six days, then the earth would last 6,000 years, and the seventh day would be as the last 1,000 years- aka the Millennium (6,000 normal years = 6 days; 1,000 normal years = 7th creation day; 6,000 + 1,000 = 7,000). The eschatological belief he presents here confirms his Young Earth Creationism belief itself.

 

3. Origen (185-254 AD)

 

Origen was one of the first Church Fathers to interpret Scripture allegorically. In fact, Origen was the head of the school of Alexandria, a place known for producing allegorical and heretical teachings of the Bible. Thus, it is no surprise he taught an allegorical interpretation of the days in Genesis (See Bostock, G., Origen’s doctrine of creation, Expository Times 118 (5):222-227, 2007). However, he very much believed in a Young Earth. In his work Contra Celsum, he stated, 

 

“After this, secretly wishing to attack the Mosaic cosmogony that the world is not yet ten thousand years old, but is much less than this, Celsus agrees with those who say the world is uncreated, although he hides his real intention.” (Origen, Contra Celsum, 1.19; in: Chadwick, ref. 33, p. 20. Greek source: Migne, J.P. (Ed.), Patrologiae cursus completus, vol. 11, Origen, Contra Celsum, Harvard University Library, 1857.) 

 

4. Basil (329-379 AD)

 

Basil certainly wasn’t an Old Earth Creationist as he stated:

 

“And there was evening and there was morning: one day. And the evening and the morning were one day . . . Now twenty-four hours fill up the space of one day—we mean of a day and of a night . . . It is as though it said: twenty-four hours measure the space of a day, or that, in reality a day is the time that the heavens starting from one point take to return there.” (Basil, AD 329–379, Hexaëmeron (= ‘Six Days’) 2:8.)

 

5. Thomas Aquinas (1225-1274 AD)

 

Thomas Aquinas also agreed with a literal six-day creation:

 

“Thus we find it said at first that ‘He called the light Day’: for the reason that later on a period of twenty-four hours is also called day, where it is said that ‘there was evening and morning, one day’” (Thomas Aquinas, Summa Theologica).

 

Augustine (354-430 AD)

 

In the examination and critique of Ross’ list above, Augustine was skipped and for a special reason. Augustine is most commonly quoted as being an Old Earth Creationist, so he requires special attention. There is little doubt that Augustine seemed to take a more allegorical interpretation of Genesis 1. However, Augustine was a Young Earth Creationist. He wrote: 

 

“Unbelievers are also deceived by false documents which ascribe to history many thousand years, although we can calculate from Sacred Scripture that not 6,000 years have passed since the creation of man” [emphasis mine] (Augustine, The City of God, trans. by G. G. Walsh and G. Monahan, Book 12, Chapter 11, 263). 

 

It is clear from Augustine’s statement in this passage that he believes that the earth is around 6,000 years old. Therefore, while Augustine did sometimes have an allegorical teaching of the Bible, he certainly can’t be considered an Old Earth Creationist. 

 

Other Young Earth Creationists

 

Additionally, two other Young Earth Creationists should be mentioned in this study- the first being Theophilus and the other being Lactantius.

 

1. Theophilus (120-190 AD)

 

Theophilus stated,

“All the years from the creation of the world [to Theophilus’s day] amount to a total of 5,698 years” (Theophilus of Antioch, To Autolycus III:28).

 

2. Lactantius (250-325 AD) 

 

“Therefore let the philosophers, who enumerate thousands of ages from the beginning of the world, know that the six thousandth year is not yet completed . . . God completed the world and this admirable work of nature in six days, as is contained in the secrets of Holy Scripture, and consecrated the seventh day, on which He rested from His works” (Lactantius, The Divine Institutes 7:14 (Ante-Nicene Fathers 7:211)).

 

In conclusion, while many Old Earth Creationists try to propose the presence of Old Earth Creationism in the early church, the church fathers they propose were certainly not proponents of an old earth, even with their eschatological and allegorical beliefs.

 

Why Should Christians Care about Young Earth Creationism?

 

This is one of the most often asked questions young-earth creationists hear. Young-Earth Creationism is important because Genesis 1-11 is the foundation of the Bible. 

 

God included in His inerrant Word the chapters of Genesis 1-11. As Christians, God expects us to know and understand those chapters. Christians have no place to pick which parts of the Bible are important and which are not. All scripture is important, and so is Genesis 1-11. In fact, within Genesis 1-11, we have major questions related to the gospel answered. Questions like:

 

•Why do we need a savior?

 

•Where did sin come from?

 

•Who is our adversary?

 

Those three questions and many more like them are answered from the first 11 chapters in Genesis. There are other questions such as:

 

•Where did life come from?

 

•Why are humans found across the world?

 

•Where did the Sun, Moon, and Stars come from?

 

These three may not be gospel-related; however, they are questions asked from a curious mind. Thus, it is important to know these chapters and what they mean, so that these questions can be answered.