Evolution and Creationism are both laughable...did God just take a really long time because it was a hard job or something?
Please do not create a false dichotomy between evolution and young earth creationism. The antiquity of the universe does not prove evolution, and neither does it negate the historicity of Genesis.
God's relationship with time is beyond human comprehension. There's no reason why His created work must be limited to 144 hours, less than 10,000 years ago.
For a thousand ayears in thy sight are but as yesterday when it is past, and as a watch in the night.
2 Peter 3:8
But do not forget this one thing, dear friends: With the Lord a day is like a thousand years, and a thousand years are like a day.
Perhaps these sites will be helpful:www.answersincreation.orgwww.reasons.orgwww.godandscience.org
Romans 1:20 states that the attributes of God are clearly seen in the Creation. Therefore, the Creation cannot lie. If you believe that God created supernovas that never happened, starlight in transit, and radioactive decay just to fool the unbelieving, then how do you know that God didn't create us five minutes ago, with false memories of a false history? That the earth is ancient was discovered long before Darwin was even born.
In the church fathers, we find disagreement as to the length of the creation days:
"For as Adam was told that in the day he ate of the tree he would die, we know that he did not complete a thousand years [Gen. 5:5]. We have perceived, moreover, that the expression Ã¢â‚¬ËœThe day of the Lord is a thousand yearsÃ¢â‚¬â„¢ [Ps. 90:4] is connected with this subject" (Dialogue with Trypho the Jew 81 [A.D. 155]).
"And there are some, again, who relegate the death of Adam to the thousandth year; for since Ã¢â‚¬Ëœa day of the Lord is a thousand years,Ã¢â‚¬â„¢ he did not overstep the thousand years, but died within them, thus bearing out the sentence of his sin" (Against Heresies 5:23:2 [A.D. 189]).
Clement of Alexandria
"And how could creation take place in time, seeing time was born along with things which exist? . . . That, then, we may be taught that the world was originated and not suppose that God made it in time, prophecy adds: Ã¢â‚¬ËœThis is the book of the generation, also of the things in them, when they were created in the day that God made heaven and earthÃ¢â‚¬â„¢ [Gen. 2:4]. For the expression Ã¢â‚¬Ëœwhen they were createdÃ¢â‚¬â„¢ intimates an indefinite and dateless production. But the expression Ã¢â‚¬Ëœin the day that God made them,Ã¢â‚¬â„¢ that is, in and by which God made Ã¢â‚¬Ëœall things,Ã¢â‚¬â„¢ and Ã¢â‚¬Ëœwithout which not even one thing was made,Ã¢â‚¬â„¢ points out the activity exerted by the Son" (Miscellanies 6:16 [A.D. 208]).
"For who that has understanding will suppose that the first and second and third day existed without a sun and moon and stars and that the first day was, as it were, also without a sky? . . . I do not suppose that anyone doubts that these things figuratively indicate certain mysteries, the history having taken place in appearance and not literally" (The Fundamental Doctrines 4:1:16 [A.D. 225]).
"The text said that Ã¢â‚¬Ëœthere was evening and there was morningÃ¢â‚¬â„¢; it did not say Ã¢â‚¬Ëœthe first day,Ã¢â‚¬â„¢ but said Ã¢â‚¬Ëœone day.Ã¢â‚¬â„¢ It is because there was not yet time before the world existed. But time begins to exist with the following days" (Homilies on Genesis [A.D. 234]).
"And since he [the pagan Celsus] makes the statements about the Ã¢â‚¬Ëœdays of creationÃ¢â‚¬â„¢ ground of accusationÃ¢â‚¬â€as if he understood them clearly and correctly, some of which elapsed before the creation of light and heaven, the sun and moon and stars, and some of them after the creation of these we shall only make this observation, that Moses must have forgotten that he had said a little before Ã¢â‚¬Ëœthat in six days the creation of the world had been finishedÃ¢â‚¬â„¢ and that in consequence of this act of forgetfulness he subjoins to these words the following: Ã¢â‚¬ËœThis is the book of the creation of man in the day when God made the heaven and the earth [Gen. 2:4]Ã¢â‚¬â„¢" (Against Celsus 6:51 [A.D. 248]).
"And with regard to the creation of the light upon the first day . . . and of the [great] lights and stars upon the fourth . . . we have treated to the best of our ability in our notes upon Genesis, as well as in the foregoing pages, when we found fault with those who, taking the words in their apparent signification, said that the time of six days was occupied in the creation of the world" (ibid., 6:60).
"For he [the pagan Celsus] knows nothing of the day of the Sabbath and rest of God, which follows the completion of the worldÃ¢â‚¬â„¢s creation, and which lasts during the duration of the world, and in which all those will keep the festival with God who have done all their work in their six days" (ibid., 6:61).
"The first seven days in the divine arrangement contain seven thousand years" (Treatises 11:11 [A.D. 250]).
"It not infrequently happens that something about the earth, about the sky, about other elements of this world, about the motion and rotation or even the magnitude and distances of the stars, about definite eclipses of the sun and moon, about the passage of years and seasons, about the nature of animals, of fruits, of stones, and of other such things, may be known with the greatest certainty by reasoning or by experience, even by one who is not a Christian. It is too disgraceful and ruinous, though, and greatly to be avoided, that he [the non-Christian] should hear a Christian speaking so idiotically on these matters, and as if in accord with Christian writings, that he might say that he could scarcely keep from laughing when he saw how totally in error they are. In view of this and in keeping it in mind constantly while dealing with the book of Genesis, I have, insofar as I was able, explained in detail and set forth for consideration the meanings of obscure passages, taking care not to affirm rashly some one meaning to the prejudice of another and perhaps better explanation" (The Literal Interpretation of Genesis 1:19Ã¢â‚¬â€œ20 [A.D. 408]).
"With the scriptures it is a matter of treating about the faith. For that reason, as I have noted repeatedly, if anyone, not understanding the mode of divine eloquence, should find something about these matters [about the physical universe] in our books, or hear of the same from those books, of such a kind that it seems to be at variance with the perceptions of his own rational faculties, let him believe that these other things are in no way necessary to the admonitions or accounts or predictions of the scriptures. In short, it must be said that our authors knew the truth about the nature of the skies, but it was not the intention of the Spirit of God, who spoke through them, to teach men anything that would not be of use to them for their salvation" (ibid., 2:9).
"Seven days by our reckoning, after the model of the days of creation, make up a week. By the passage of such weeks time rolls on, and in these weeks one day is constituted by the course of the sun from its rising to its setting; but we must bear in mind that these days indeed recall the days of creation, but without in any way being really similar to them" (ibid., 4:27).
"[A]t least we know that it [the Genesis creation day] is different from the ordinary day with which we are familiar" (ibid., 5:2).
"For in these days [of creation] the morning and evening are counted until, on the sixth day, all things which God then made were finished, and on the seventh the rest of God was mysteriously and sublimely signalized. What kind of days these were is extremely difficult or perhaps impossible for us to conceive, and how much more to say!" (The City of God 11:6 [A.D. 419]).
"We see that our ordinary days have no evening but by the setting [of the sun] and no morning but by the rising of the sun, but the first three days of all were passed without sun, since it is reported to have been made on the fourth day. And first of all, indeed, light was made by the word of God, and God, we read, separated it from the darkness and called the light Ã¢â‚¬ËœdayÃ¢â‚¬â„¢ and the darkness Ã¢â‚¬ËœnightÃ¢â‚¬â„¢; but what kind of light that was, and by what periodic movement it made evening and morning, is beyond the reach of our senses; neither can we understand how it was and yet must unhesitatingly believe it" (ibid., 11:7). http://www.catholic.com/library/Creation_and_Genesis.asp
Furthermore, the Scripture itself hints at the antiquity of the earth:
The blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren.
And for the chief things of the ancient mountains, and for the precious things of the lasting hills
He stood, and measured the earth: he beheld, and drove asunder the nations; and the everlasting mountains were scattered, the perpetual hills did bow: his ways [are] everlasting.
Did Christ take a really long time to become incarnate because it was hard to do?