In the EFCA, “We believe in one God, Creator of all things, holy, infinitely perfect, and eternally existing in a loving unity of three equally divine Persons: the Father, the Son and the Holy Spirit.” (Article 1, God)
When you ponder biblically and theologically, what does it mean to confess and profess “God [is] the Creator of all things”? In affirming this truth, What are the essentials, the non-negotiables, that must be affirmed/believed in order to affirm this truth?
This was a question posed to Tim Keller, Russell Moore and Ligon Duncan: Keller, Moore, and Duncan on the Non-Negotiable Beliefs About Creation
In this 12 minute discussion between Keller, Moore and Duncan, this is the very issue they address, focusing on the non-negotiables of the doctrine of creation. They focus on what ought to be communicated in discussions with unbelievers, and what ought to be included in discussions with believers.
In sum, they conclude there are three non-negotiable truths that must be affirmed: (1) God created all ex nihilo; (2) God’s creation is good; (3) God’s special creation of Adam and Eve, who are historical and unique, and they serve as the fountainhead, or federal head (primogenitor/progenitor) of all humanity.
In the EFCA, added to the essential belief of affirming God being the “Creator of all things,” we have given the following biblical and theological parameters (Evangelical Convictions: A Theological Exposition of the Statement of Faith of the Evangelical Free Church of America, 34):
To be sure, Genesis 1 expresses truth about God as Creator and his creation, but because of the uncertainty regarding the meaning and literary form of this text and the lack of Evangelical consensus on this issue, our Statement does not require a particular position on the mechanics of creation. However, to be within the doctrinal parameters of the EFCA, any understanding of the process of creation must affirm:
1. That God is the Creator of all things out of nothing (ex nihilo)
2. That he pronounced his creation “very good,”
3. that God created with order and purpose,
4. that God is the sovereign ruler over all creation which, by his personal and particular providence, he sustains,9
5. that God created the first human beings—the historical Adam and Eve—uniquely in his image,
6. and that through their sin all humanity along with this created order is now fallen (as articled in our Article 3).10
9 We deny the notion that God is simply the Creator of the universe but is no longer active in it, as is espoused by deism.
10 This Statement does not speak to the precise process of creation or to the age of the universe. To be acceptable within the EFCA any views on these specifics must completely affirm this Statement of Faith and align within these essential parameters.
And to the doctrine of God’s unique historical creation of Adam and Eve, “We believe that God created Adam and Eve in His image” (Article 3, The Human Condition), which expounded biblically and theologically means the following (Evangelical Convictions: A Theological Exposition of the Statement of Faith of the Evangelical Free Church of America, 76-77):
There are legitimate differences of opinion about how one understands the nature of the language used in the early chapters of Genesis to describe the actions of God in the world. However, our Statement affirms that Adam and Eve were historical figures16 in the following sense: 1) From these two all other human beings are descended (Acts 17:26).17 2) These two were the first creatures created in God’s image such that they were accountable to God as responsible moral agents. And 3) these two rebelled against God, affecting all their progeny.18
What is essential to the biblical story-line is that the problem with the world is not ontological-that is, it is not a result of the material nature of creation itself nor is sin an essential part of our humanity.19 The problem is moral. The first human beings from the very beginning, in a distinct act of rebellion, chose to turn away from God, and this act not only affected all humanity (cf. Rom. 5:12-21), but creation itself (cf. Rom. 8:18-25). This leads us from considering the dignity of humanity to acknowledging our depravity.
16 The historical reality of Adam and Eve has been the traditional position of the church (so Tertullian, Athanasius, Augustine, Calvin) and is supported elsewhere in Scripture. Particularly, Paul compares the “one man” Adam with both Moses and Jesus (cf. Rom. 5:12, 15-19; 1 Cor. 15:20-22). In addition, Luke traces the genealogy of Jesus back to Adam (Luke 3:23-37; cf. also 1 Chron. 1).
17 We take no position on the manner in which the human soul is passed on, either by natural heredity (“traducianism”) or by a unique work of God in each life (“creationism”).
18 Consequently, no human beings existed prior to these two, and, consequently, no human beings were sinless and without the need of a Savior.
19 This also gives us hope that human beings can be redeemed from sin.
“We believe in one God, Creator of all things, holy, infinitely perfect, and eternally existing in a loving unity of three equally divine Persons: the Father, the Son and the Holy Spirit. . . [And] We believe that God created Adam and Eve in His image.”