This article is from ‘Theologiai Szemle’ 3/2023
Donát and Barbara Ficsor1

The pledge of our future: rebuilding the ruined foundations


A hugely interesting and crucial question is whether the fact that we believe in creation or evolution has an effect on our lives and on the upcoming generation. In any case, it is a pretty divisive topic, and if it has no meaningful effect on how we live our lives, then we should consider how worthwhile it is to bring it up in the pulpit, in publications or even in private conversations. However, if it can be demonstrated that it does have an effect on our lives, then it is worth dealing with it in depth. A few co-workers of Good News Foundation began research in this field in the Creation Projekt launched in 20192. The aim of the project is to strengthen and broaden the work carried out so far by numerous scientists, theologians, experts and associations.

Good News Foundation is a mission operating on an evangelical basis, in an interdenominational format3. It has been standing in the gap since 1990 in the areas of social assistance, social inclusion, individual tutoring-mentoring and gospel outreach. It supports the work of many teachers of religion, churches and mission groups, primarily with publications and study aids, but also with stop-gap lectures and awareness-raising children’s activities. The influence of our ministry is considerable, over the last 20 years we have provided the Hungarian people of the Carpathian Basin with around 250 000 books free of charge.

When the foundations are shaken

‘If the foundations are destroyed, what can the righteous do?’ – asks David the psalmist (Psalms 11:3, ESV). In this particular world-age, in which public opinion is increasingly departing from Biblical foundations, indeed, it is even pushing the boundaries of common sense, in the Creation Projekt, Good News Foundation lays particular emphasis on rebuilding the Biblical foundations which have been destroyed in the thinking of everyday people. ‘And your ancient ruins shall be rebuilt; you shall raise up the foundations of many generations.’ (Isaiah 58:12, ESV). We believe that this is the pledge of our future, for each individual, family and nation, which is why we publish the Creation Magazin every year4, as well as other stop-gap publications from time to time, and in our Nationwide Scheme, we fight to encourage in the spirit of the prophet Nehemiah using experts in theology and education, with the dissemination of information and enthusiasm, because today, no one can sit idly by while our freedoms, our homeland and our future are taken away: ‘fight for your brothers, your sons, your daughters, your wives and your homes!’ (Nehemiah 4:14, ESV)

Let’s dig deep!

Let’s assume that the creation-evolution issue has a decisive effect on our lives and our society! In order to accurately test how possible our assumption is, let us set aside our preconceptions, and dig deeply into things! A series of questions can help us with this:

  • Are there demonstrable consequences of one or the other conviction, and it so, what are they?
  • Are the consequences theoretical or practical?
  • Do the consequences affect only the individual’s life or the whole of society?
  • In terms of the result, is there significance as to whether people ponder on the great questions about the origin of life as children, or just as adults? And how much does this depend on upbringing?

Ominous symptoms

It is very sad to see that western civilisation, once built on Christian foundations, is losing its image. What particularly concerns us, is what a great effect this has on Hungary too, both directly and indirectly. We can observe shocking symptoms, and stemming from our mission vocation, we are fighting against them with both prayer and teaching. Even so, it seems we are fighting a losing battle, the value-destroying phenomena are gaining ever more ground, and we are starting to feel that we have lost the next generation.

What are these symptoms? For example, racism, murder, abortion, euthanasia, same-sex marriage or even the transgenderism now also infiltrating Hungary, signifying self-identification differing from biological sex. According to general practice, as representatives of the Hungarian churches, we consider these social phenomena or actions to be regrettable, we condemn them, and approach the persons affected with Christ-like love, offering our help in finding the way to the forgiveness of sins and healing. We also lay great stress on prevention: by teaching and raising awareness, we strive to avert the spread of pathological inclinations, and do so in many forums: from the pulpit, in the media, through our system of institutions and also in person.
So we wonder why our prayers and our teachings have so little effect on the world. Is it because we are dealing mainly with the fruits and not with the roots?

In today’s world, it is not so easy to direct attention towards the roots. A lecture given recently5 shone light on the fact that the effect of the media on generations ‘Z’ and ‘Alpha’ is so strong, that the members of them are so different in their very being from any previous generation. In their behaviour, their emotions, their mentality, in their attitude to work and in their attachments. Their immersion in the online world practically isolates them from the happenings in the real world. The world is changing so quickly, at a pace which is impossible to follow in character development, and this will presumably soon lead to unforeseeable consequences. However, the laws determining the workings of the world are unchanged.

What does the fruit grow from?

According to an old saying, an apple tree is not an apple tree because it grows apples, but it grows apples because it is an apple tree. This may appear evident, and it makes us smile too when we declare such basic things, but in our experience, the general public opinion mediated with huge media pressure has such a great influence on our world-view, that such basic truths need to be regularly and consciously deepened.

Jesus Christ also emphasised laying such foundations. ‘You will recognise them by their fruits. Are grapes gathered from thorn bushes, or figs from thistles? So, every healthy tree bears good fruit, but the diseased tree bears bad fruit. A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire.’ (Matthew 7:16-19, ESV)

One of the main issues of our paper is to ask whether it can be demonstrated what the consequences (fruits) of the creation based world-view are, and what those of the evolution based approaches are. Just imagine you are looking at two trees!

The root of one is creation, thus it is rooted in the Word of God, which puts itself forward as absolute truth. It follows from this that God created man male and female6, that man lives in marriage and family, that he fills the earth and cultivates it, that he loves God and his fellow man, that he does not kill, he is merciful, he does good, he takes care of his family, and last but not least it also follows that he lives for ever! God not only created the world, but he is still active today in shaping every area of life, and one day the present heavens and earth will pass away, and he will create new heavens and a new earth, and those who live in him will be with him for ever on this new earth. This is the Christian world-view.

The root of the other tree is evolution, thus it is rooted in materialism. It follows from the essence of materialism that there is no God, and truth is relative. If there is no God, he could not have created the world, but it turned into what it is today over a very long period of time. The fate of living creatures was formed, and is still formed today, based on their strength, their viability and their luck. Man has fought to obtain his place at the peak of the tree of life, he makes his own laws, and is not accountable to any higher authority. Therefore, because an embryo is just a clump of cells, we can feel free to destroy it. Superior people may oppress the inferior. No one can say what is right and what is wrong, because there is no absolute standard. Everyone can be free to decide how long they want to live or which gender they may consider themselves. Sexual relationships are not limited to the covenant between husband and wife, but everyone can live with whom they want, for as long as they want. The institution of the family becomes void, natural attachments, love relationships are weakened and then cease. Thus it is easier to make objective decisions about others’ lives. This is the evolution-based humanist (atheist) world-view.

We can ascertain that the consequences are not chiefly theoretical, but very much practical: we can perceive these at first hand, in our daily lives. And although there are attempts to make these out to be private matters, you don’t have to be a sociologist to take stock: they have an effect on the whole of our society, and greatly determine the direction of its further development. It is through influencing socials norms that they reflect most effectively on the formation of the mentality of many more individuals!

Is it possible that the two trees do not produce their fruit so clearly separated from one another?

Historical review

It can be stated, not only of western culture but in general throughout the world, that from the time of the first known civilisations all the way up till the enlightenment, man ultimately attributed his origin to God, and although in differing ways, he honoured the Creator as the final authority. As our world-view fundamentally stems from our belief about our origins7, the materialist world-view could not really gain ground before then. Materialism later became complete and determinative when combined with evolution, because with it the origin of life could also be interpreted without God. Magda Vámos states the following in relation to the world-view consequences of Darwinism: ‘Whilst the discovery of celestial and terrestrial mechanics (…) just destabilised the religious world-view, Darwinism destroyed its deepest foundations by refuting the created nature of man, and the living world in general.’ In her writings, she also touches upon the close connection between Darwinism and Marxism, and also quotes from Marx on his opinion of the book ‘The origin of species’, thus: ‘this is the book which contains the basis in natural history for our view’.8

Why do our prayers and our teachings have so little effect on the world? It is because we are dealing chiefly with the fruits and not primarily with the roots.

Atheism then began to slowly combine the root of the tree of the Christian world-view (creation) with evolution, and the corresponding fruits also appeared. Our mixed world-view is reflected in our phrasing, our holidays, our customs, our scientific work, our political and social views, but also in school study materials and how we bring up our children at home. Later, these reflections affect the shaping of our world-view.

In the United States of America, all the way up till the end of the 1950s, the evolutionary concept of origins was not allowed to appear in school teaching materials.9 It was natural that God had created everything. Over the next few decades, however, the creation which had been unquestionable for millennia was degraded to a myth, and any scientist or intellectual who considers himself anything may no longer question evolution – according to mainstream communications.

But many of us are personally acquainted with scientists who do not consider evolution to be supported by science, and do not believe in it. There are even some who publicly profess their viewpoint, even if this is not favourable to their professional advancement.10

The Hungarian association with the historical review is similar. Representatives of the official viewpoint occupy the decisive majority of determinative positions, and so they (understandably) determine the decisive paradigm. Take for example Dr. Vilmos Csányi, who is a university professor and a full member of the Hungarian Academy of Sciences. According to him, biology became an exact science when, alongside precise descriptions and conceptual classifications, the theory of evolution was added to its arsenal.11 It is particularly interesting to read this today, when ever more criticism is befalling the evolutionary model of the world12, when even scientists, university lecturers and professors often dispute over its validity13. Even so, it is in general school education, which has a really great effect on influencing the world-view orientation of the upcoming generation, where the evolutionary world-view is presented in such a unilateral, unbalanced manner, almost exclusively in the biology-geography-history-literature axis as opposed to creation. This is the ‘salt’ of evolution.

Therefore, we proudly consider the trunk of our world-view tree to be Christian, but is creation still the root, or is it evolution now? And if it is evolution, then is it still a Christian world-view?

The background to a contradiction

We have observed that in the Hungarian context, there is a broad social stratum which considers the fruits from the tree of the evolution-based world-view to be bad, but at the same time, it is natural for them to accept evolution. How can this be?

Firstly and primarily, because they do not think that the background to the symptoms is evolution. We talk a lot about social, political and other causal factors, but mentioning evolutionary ideology in such a context is so unusual, that it would be astounding. To be quite honest, mentioning evolution in such a setting is taboo.

Secondly, because public opinion has been so imbibed with evolutionary thinking, that a very high proportion regard it as natural and evidential, irrespective of whether it is scientifically proven or not.

Thirdly, because they do not know precisely what evolution is. This stems from the fact that the professional literature, but everyday language even more so, often does not use the word evolution circumspectly, and this often leads to misunderstandings. After all, it is typical for the adaptations (variations, mutations and natural selection) genuinely observed within certain types of animals to be called evolution in the same way as the theory, according to which by means of the above adaptations over millions of years, single-celled organisms developed into reptiles, birds, mammals, and finally man. The former is an obvious fact, but the latter is a hypothesis. In order to avoid misunderstandings, as creationists we generally lay stress on using different words: the former we call adaptation, and the latter (and only this) evolution.14 So if someone claims in such a context, that evolution cannot be proven, it has a totally different meaning and it can be difficult to dispute.

Yes, no, black, white

‘Yes, no, black, white’ is a word game of folk origin. The point is, that players must always answer the questions they are asked without using any of the above 4 words.15

When we ponder on the great questions of life, particularly if those are sensitive issues, we often make careful statements in a similar way, though our innermost being is crying out for clear answers. Above we have written about ominous social symptoms and the typical Hungarian Christian responses to them. It is important to note here, that the representatives of individual official churches in other countries do not condemn the pathological inclinations, in fact, it can happen that they decisively support and propagate them.16 It is worth thinking about how various Christian churches can have such differing attitudes to the same issues. Can we say who is right? If not, then what happens next? If so, then on what basis can we decide? Is there such a thing as absolute truth?

We read in the Apostle Paul, that: ‘All Scripture is breathed out by God and profitable for teaching, for reproof, for correction and for training in righteousness.’ (2 Timothy 3:16). Jesus declares: ‘Heaven and earth will pass away, but my words will not pass away.’ (Matthew 24:35). And he asks this from the Heavenly Father: ‘Sanctify them in the truth; your word is truth’ (John 17:17).

It is possible to come to the conviction, and to be able to say: the Bible is the Word of God, it is the standard of absolute truth. Every decision which societies make by abandoning the teaching of the Bible will result in ruin.

There are, however, various questions of Biblical interpretation. Must every word in the Bible be interpreted literally, and is every story to be treated as real history? How does the genre of each passage or the circumstances of their formation influence interpretation? In this regard, the creation story is a particularly sensitive part of the Bible, and it is striking how disputed it is.

Expounding these arguments is not the subject of the present essay. However, seeing how grave the practical consequences are, of whether we build our world-view on creation or evolution, it is worth skirting round a few interesting thoughts and looking for the foundation which we can regard as absolute truth and on which we can build our lives.

Getting to the biggest question

Although we would like to make a totally unbiased investigation, we must admit that there is always a starting base, and choosing this has an effect on the result of the investigation.17 Just think about it: do we come to the same conclusion if we study the Bible with fundamental evolutionist assumptions, as we do if we study evolution with a Biblical world-view?

The first option has extensive literature, but we are striving to enrich the literature of the second in the Hungarian language as part of the Creation Projekt. In the Creation Magazin and in the blog, the collection of our already numerous writings with a scientific and theological approach is constantly expanding.

Before casting a few glances at evolution through the lens of theology, allow me to quote
as an example from the ample available literature just a single scientific-logical evolution-critical extract from the pen of Dr. Tibor Tóth, who writes the following on the internationally influential arguments of Roman Catholic professor of biochemistry Michael Behe: ‘Concerning the functioning of the cell, he argues that the cell is only capable of working in its full complexity, so it cannot be viable in the meantime, during the time evolution is occurring by means of slow, gradual changes. As an example he brings up the well-known mousetrap, which is assembled from just a few components: the base, hammer, spring, catch and holding bar. Each one of the components is needed at the same time, and in order to fulfil its function it must be assembled in an appropriate manner to make an operational trap. And let us not forget that our unit will only become a real trap, if a piece of bacon or meat suitable for enticing the mouse is also put in place.’18

We call this irreducible complexity. Just think about it, how could, for example, sight, breathing or blood circulation have been formed in tiny steps? Or how could the male and female sexual organs have been formed at the same time, but still in small steps over an extraordinarily long time, and how could reproduction have worked in every transitional phase over such a long time, so that man could experience the moment of ‘becoming human’?19

Jesus Christ specifically stated that God created the world!

These logical arguments demonstrate the many Achilles’ heels of evolution, and can lead to the idea of, for example, intelligent design. But what is the situation with connection between the Bible and evolution? Because our humanity longs for more than merely knowing where we came from. The really big question is: where are we going? If we cannot even answer the first question without doubting, what right do we have to answer the latter? But we have often preached the truth of the resurrection and eternal life from the pulpit, while remaining silent about creation. Or we don’t remain silent, and without being sufficiently informed, we pass on something that is not Biblical truth, but our world-view conviction. For instance, a much admired clergyman, in one of his sermons in 2019, expounded that he was sure that Jesus is sad, because some people believe that the earth is no older than 10 000 years, and that this belief is actually not faith, but credulousness and stubbornness, and it does much harm to real faith.20

This example also demonstrates that our world-view fundamentally determines how we interpret a Biblical revelation. This is no wonder, but it is worthwhile asking ourselves a few questions:

  • What is our world-view built on?
  • If there is a stable basis which we give priority to over the Bible, what is it?
  • Is there a pure world-view, stemming from our tried and tested faith and conviction, through which we interpret the world, or do we decide on the basis of our world-view which bits of the Bible we believe?

In knowledge of the authenticity indices of ancient and mediaeval historical documents, and among these the reliability of the Biblical text, should we doubt that if would be right to place anything before the Bible, or should we rather choose the Bible as the pole of our reference system, and orient our world-view to it?

With this approach, let us look into the Biblical relations of creation and evolution, with particular regard to whether belief in creation can impact the theological truths of redemption and eternal life.

Is there a good compromise?

Jesus Christ specifically stated that God created the world: ‘For in those days there will be such tribulation as has not been from the beginning of the creation that God created until now, and never will be.’ (Mark 13:19). There are many of us who, on the basis of our faith in Jesus Christ and the Word of God, would really like to believe in creation, but we are confused, not only by the billions of years of history of the universe and evolution, but also by the arguments raised by the natural and social sciences. Some try to resolve this dilemma by reconciling the two concepts. They say that God did create the world, so it did not emerge by chance from nothing, but they interpret the 6 days of Biblical creation symbolically, as if each of these signified a very long age, and God created the world by means of evolution with slow developments and a series of transitions. We call this theistic evolution.

Others try to find relief by saying that creation is not an important issue in terms of salvation, so the creation-evolution controversy does not influence our faith. So let’s not concern ourselves with how God created, let’s just be content with the fact that he did create, and we can take hold of the grace of Jesus!
Let’s look at a few statements from the Word of God other than the creation story written in Genesis 1-2!

  • ‘When God created man, he made him in the likeness of God. Male and female he created them, and he blessed them and named them man when they were created.’ (Genesis 5:1-2)
  • ‘For in six days the Lord made heaven and earth, the sea, and all that is in them, and rested on the seventh day.’ (Exodus 20:11 – Ten Commandments)
  • ‘The people of Israel shall keep the Sabbath, observing the Sabbath throughout their generations, as a covenant for ever. It is a sign for ever between me and the people of Israel that in six days the Lord made heaven and earth, and on the seventh day he rested and was refreshed. And he gave to Moses, when he had finished speaking with him on Mount Sinai, the two tablets of the testimony, tablets of stone, written with the finger of God.’ (Exodus 31:16-18)
  • ‘I made the earth and created man on it; it was my hands that stretched out the heavens, and I commanded all their host.’ (Isaiah 45:12)

The word ‘yom’ occurs around 1400 times in the original Hebrew text of the Bible.21 If in the creation story it is not certain that one day means 24 hours in the modern sense, then think about what it means in other places in the Bible! How long did the following last?

  • The 3 days of darkness during the ten plagues or the 3 days Jonah was in the belly of the fish
  • The 7-day-march around Jericho, Samson’s 7-day-feast or the 7 days of monthly cleansing
  • Moses’ and Elijah’s 40-day-fast or the 40 days of spying out the promised land
  • The 150 days of inundation at the time of the Flood?


Or how are we to understand that in 40 days, Nineveh will be destroyed? Of course, we could move on to the Greek New Testament: how long did Jesus’ 40 day sojourn and fast in the wilderness last, etc., but perhaps that is enough to make the point.

Why do we make an exception and say that the days of the creation story are not 24 hour days?
Because for the sake of keeping the peace, we desperately look for how we could fit the evolutionary world-view expected by public opinion into the Bible, so we don’t have to confront it. We therefore try to expand the 6 days into millions of years. But can we do this without undermining the gospel?

What consequence will there be, if we question the origin and authenticity of the stone tablets written with the finger of God? Of have we thought about how relativising the truth of the creation story is such a slippery slope, that in the end we can appear to be people who also question the reliability of the words of Jesus Christ? After all, he said: ‘Have you not read that he who created them from the beginning made them male and female?’ (Matthew 19:4). Jesus had no qualms about chapters 1-2 of Genesis in terms of theology and genre. He also had no problems with when these were written down and with what intention. He referred to them as being the Word of God and applied them in the New Testament. He thought of us too, 21st century man, and made it clear that man did not become man at the end of a process lasting millions of years. Can we dare to believe in the truth of creation? Do we trust Jesus?

By death came man, or by man came death?

Let’s look at a few verses about sin, death and redemption:

  • ‘And God saw everything that he had made, and behold, it was very good.’ (Genesis 1:31)
  • ‘Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned.’ (Romans 5:12)
  • ‘Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men.’ (Romans 5:18)
  • ‘The first man Adam became a living being; the last Adam became a life-giving spirit.’ (1 Cor. 15:45)
  • ‘And he made from one man every nation of mankind.’ (Acts 17:26)

According to the evolution model, sickness, weakness, conflict, murder, suffering and even death have been present on the earth for many millions of years, and natural selection ultimately resulted in development, the peak of which was the emergence of man. If we are flirting with the idea of reconciling the Bible and evolution, then it is worthwhile asking a few questions of a theological nature:

  • If what God created was good, how could suffering and death have been a natural part of that?
  • Since when has man been man? At that moment, how many living beings qualified as man at the same time?
  • If there was no first man, then how did sin and death enter the world? And how can the whole of mankind come from one man?
  • If there was no first Adam, then who is the last Adam?
  • If there was no Fall, then why did Jesus die? In fact, why would there be need for redemption at all?

According to Gavin Cox: ‘the evolutionist god is not the God of the Bible, and the gospel is not compatible with evolution! This notion simply does not work!’22 Thinking more deeply about the above, it really would be highly irresponsible to declare that the issue of creation is not important in terms of the gospel and salvation.

János Schmatovich analyses and explains in detail the messages of Biblical ancient history. As an important element, he emphasises the following: ‘As in Israel the creation story is not separated from the story of salvation, it is the theological basis for it’, the creation story, that they rejected.23

Pattern of New Testament evangelism

As the Old Testament often defines God as ‘The God of Abraham, Isaac and Jacob’, the New Testament portrays him as creator. This is how the apostles explained to the Gentiles, which God they were calling them to for repentance, the one ‘who created the heavens and the earth.’ Even today this is the ABC of evangelism: God, who created the world, loves you so much that he redeemed you from your sins, and offers you eternal life.

Paul and Barnabas in Lystra spoke to the people like this: ‘We bring you good news, that you should turn from these vain things to a living God, who made the heaven and the earth and the sea and all that is in them.’ (Acts 14:15)

In Athens, the acropolis of pagan Greek civilisation, Paul expressed himself thus: ‘What therefore you worship as unknown, this I proclaim to you. The God who made the world and everything in it, being Lord of heaven and earth…’ (Acts 17:24)

Statement of faith

Acknowledgement of the truth of creation is an axiom of the faith of one who believes in Christ. We read this of the first church after Pentecost: ‘They lifted their voices together to God and said, »Sovereign Lord, who made the heaven and the earth and the sea and everything in them«…’ (Acts 4:24)

The Apostles Creed starts like this, ‘I believe in God, the Father almighty, creator of heaven and earth.’

God is also praised like this in heaven: ‘Worthy are you, our Lord and God, to receive glory and honour and power, for you created all things, and by your will they existed and were created.’ (Rev. 4:11)

What is at stake?

‘If we question Biblical history, then we also have to question the theology and system of ethics based on this history’ – claims Gavin Cox, who was the speaker at the 2023 Creation Conference in Budapest.24

According to a survey taken in 2005, 50% of the Hungarian population do not believe in God25, and 50% do. Compared with this, according to 70% evolution is true, 10% are unsure, and 20% think it is not true.26 Assuming that the large majority of non-believers in evolution belong to the believers in God, we can estimate that 60% of the believers in God have an evolutionistic world-view, and 40% believe in creation. Although this is a simplified deduction, it still says a lot.

Due to the rejection of the truth of creation, results such as the following may be observed in Christian churches:

  • devaluation of the authority of the Bible
  • theological division, taboo subjects
  • apostasy of the upcoming generation
  • unsuccessful evangelism
  • loss of vision.

Why is it that the first sentence in the Bible is in the crossfire of so many heavy attacks? ‘In the beginning, God created the heavens and the earth.’ (Genesis 1:1). Because it is such a fundamental starting point for the whole message of the Scriptures, that if the devil can raise doubts in us in connection with this, then we will also have doubts about the Bible in its entirety, all the way up the final pages: ‘And he who was seated on the throne said: »Behold, I am making all things new.« Also he said: »Write this down, for these words are trustworthy and true!«’ (Rev. 21:5)

If creation is not true, then why would anything else that is written in the Bible be true? Why would be believe that there is heaven and hell, that God will create a new heaven and a new earth, and that we too will rise from the dead and live for ever?

If creation is not true, then the credibility of the whole Bible and the message of the gospel lose their validity. Our Christian faith becomes meaningless, empty and powerless. If we don’t change this, we need to face that fact that Christianity will go under, and other religions will take its place. This is what is at stake.

What should we do?

We, who have been entrusted with the flock of God, putting aside taboos, must search the Scriptures and boldly declare the truth, whatever pressure is exerted upon us by our environment. ‘And now, Lord, look upon their threats and grant to your servants to continue to speak your word with all boldness.’ (Acts 4:29)

We must be prepared, so we can rebuild the ruined foundations!


References and notes

1.About the authors. Donát Ficsor: president of Good News Foundation, chief editor of the Hungarian Creation Magazin. Architect, public figure, active shaper of Christian national thinking for decades. Mrs. Barbara Ficsor: biology-chemistry teacher and theologian. With their four children they live in Orgovány, in the heart of Hungary.
2.Donát Ficsor: Mi az a Creation Projekt? [What is the Creation Project?], In: Creation Magazin 2020, Örömhír Alapítvány, 2020. (p. 59.) (26/04/2023)
3. (26/04/2023)
4. (26/04/2023)
5.Ádám Guld: A Z generáció kommunikációja és magatartása, [Communication and behaviour of generation Z] (30/04/2023)
6.Genesis 1:27.
7.Gary Bates: Talajcsere – Világnézetek és gyümölcsök [Soil, trees and their fruit], In: Creation Magazin 2023, Örömhír Alapítvány (p. 18.)
8.Magda Vámos: Így élt Darwin [Darwin lived thus], Móra Ferenc Könyvkiadó 1975. (p. 207, 208)
9. (28/04/2023)
10.A good example of this is John F. Ashton’s book: In six days – Why fifty scientists choose to believe in creation, (01/05/2023)
11. (27/04/2023)
12.A good example of this is Teremtés vagy evolúció? [Creation or evolution] In: Biblia és Gyülekezet 2005/III., Bibliaszövetség, (27/04/2023)
13.Eg. Dr. Ferenc Jeszenszky, Dr. Tibor Tóth, Dr. Miklós Baumann, et al.
14.Donát Ficsor: A félreértéstől a megértésig [From misunderstanding to understanding], In: Creation Magazin 2022, Örömhír Alapítvány, 2022. (p. 57) (30/04/2023)
15. (29/04/2023)
16. (29/04/2023)
17.Donát Ficsor: Özönvíz és jégkorszak [Flood and ice age], In: Creation Magazin 2021, Örömhír Alapítvány, 2021. (p. 15)
18.Tibor Tóth: Tudomány, hit, világmagyarázat [Science, faith, world-view], Focus, 2004. (p. 170)
19.A thorough and thought-provoking source for the thoughts referred to: Robert Carter: Extract from his book Evolution’s Achilles’ heels, English publisher: Creation Book Publishers, 2014. (01/05/2023)
20. (2023.05.01.) Relevant section: 2:33-3:26
21.Gavin Cox: A Föld kora és annak jelentősége a Bibliában [The age of the Earth and its significance in the Bible], (30/04/2023)
22.Gavin Cox: A Föld kora és annak jelentősége a Bibliában [The age of the Earth and its significance in the Bible], (30/04/2023)
23.János Schmatovich: Az Ószövetség üzenete, Teológiai áttekintés – Bibliai perspektíva [The message of the Old Testament, Theological review – Biblical perspective], Bencés Kiadó Pannonhalma, 1997. (p. 51)
24.Gavin Cox: Elgondolkodtató [Provoke your thoughts], In: Creation Magazin 2021, Örömhír Alapítvány 2021. (p. 27)
25. (01/05/2023)
26. (01/05/2023)

This article is from ‘Theologiai Szemle’ 3/2023
Donát and Barbara Ficsor1
Hírlevél feliratkozás

Hírlevél feliratkozás

A hírlevél feliratkozási lehetőség weboldalunkon az alábbi gombra kattintva kényelmesen elérhető.


Sikeres feliratkozás.

Pin It on Pinterest

Share This