Evolution, unless otherwise specified, refers in this and following posts to the Grand Theory of Evolution, that natural processes have produced the vast variety of organisms we see from a single ancestor. There is good evidence for evolution in the sense of speciation, adaptation and specification of existing information in creatures—how all the dog species we have come from the same ancestral species. Creationists call the group of related species a created kind. Created kinds don’t necessarily line up with the taxonomy of contemporary biology.
 These facets could also be considered as different perspectives on a single naturalistic picture of the origins of our universe. Considered from the perspective of evolution—unguided and purposeless change driven by naturalistic material forces—, long ages describes the period through which the universe and especially life evolves and the Big bang describes the origin of this process. Considered from the perspective of long ages, the evolution of life describes the progression of biological life forms through time and the Big Bang the unraveling of physics on matter through time. Considered from the perspective of naturalistic origins, long ages marks the beginning of the universe long ago and provides the period within which all things came to exist, biological evolution describes the origin of life within the cosmic evolution unfolding from the Big Bang, the ultimate beginning. So the big bang describes origins, complemented by the nebular hypothesis (origins of star systems) and abiogenesis (the origin of life); the Grand Theory of Evolution describes the process by which variation in life emerges, complemented by cosmic evolution (physics acting on matter in the universe) and geology (the naturalistic processes producing the features of our world); long ages describes time, and so the period within which evolution unfolds and the supposedly distant origins of our universe.
 See Jonathan D. Sarfati, “Loopholes in the Evolutionary Theory of the Origin of Life: Summary,” accessed March 15, 2016, http://creation.com/loopholes-in-the-evolutionary-theory-of-the-origin-of-life-summary; Jonathan D. Sarfati, “Origin of Life: Instability of Building Blocks,” Journal of Creation 13, no. 2 (November 1999): 124–127; Jonathan D. Sarfati, “Origin of Life: The Chirality Problem,” Journal of Creation 12, no. 3 (December 1998): 263–266; Jonathan D. Sarfati, “Origin of Life: The Polymerization Problem,” Journal of Creation 12, no. 3 (December 1998): 281–284; Jonathan D Sarfati, The Greatest Hoax on Earth, First Edition. (Atlanta, Ga.: Creation Book Publishers, 2010), 223–248; Swee-Eng Aw, “Origin of Life Critique,” Journal of Creation 10, no. 3 (December 1996): 300–314.
 The desire to exclude God drives this naturalistic worldview, the refusal to allow the divine foot in the door: “Our willingness to accept scientific claims that are against common sense is the key to an understanding of the real struggle between science and the supernatural. We take the side of science in spite of the patent absurdity of some of its constructs, in spite of its failure to fulfill many of its extravagant promises of health and life, in spite of the tolerance of the scientific community for unsubstantiated just-so stories, because we have a prior commitment, a commitment to materialism. It is not that the methods and institutions of science somehow compel us to accept a material explanation of the phenomenal world, but, on the contrary, that we are forced by our a priori adherence to material causes to create an apparatus of investigation and a set of concepts that produce material explanations, no matter how counter-intuitive, no matter how mystifying to the uninitiated. Moreover, that materialism is absolute, for we cannot allow a Divine Foot in the door. The eminent Kant scholar Lewis Beck used to say that anyone who could believe in God could believe in anything. To appeal to an omnipotent deity is to allow that at any moment the regularities of nature may be ruptured, that miracles may happen.” Richard C. Lewontin, “Billions and Billions of Demons,” The New York Review of Books, accessed March 14, 2016, http://www.nybooks.com/articles/1997/01/09/billions-and-billions-of-demons/. Emphasis in bold added. Cf. Rom. 1:20-23: “20For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse. 21 For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened. 22 Claiming to be wise, they became fools, 23 and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things.” (ESV)
 For the most thorough discussion of information and the dilemma it poses for evolution, see Werner Gitt, In the Beginning Was Information: A Scientist Explains the Incredible Design in Nature (Green Forest, AR: Master Books, 2005); Werner Gitt, Without Excuse, trans. Bob Compton and Jorge Fernandez, 1st ed. (Atlanta, Ga.: Creation Book Publishers, 2011).
 Jonathan D. Sarfati, Refuting Evolution. 2 (Green Forest, Ariz.: Master Books, 2002), 79.
 Cf. Ibid., 102; Sarfati, The Greatest Hoax on Earth. Alterations to the genes of flies have produced legs in the place of antennae, but these legs were functionless and impaired the creature. The new legs did not demonstrate new information, but were merely the result of the misapplication of existing information—the information for legs was already there; the altered gene only caused them to be grown in the wrong place.
 Evolution unfolds the potential for diversity in DNA, it doesn’t create it.
 See especially, Jonathan D Sarfati, Refuting Compromise : A Biblical and Scientific Refutation of Progressive Creationism (billions of Years) as Popularized by Astronomer Hugh Ross (Green Forest, Ariz.: Master Books, 2004); Sarfati, The Greatest Hoax on Earth; Sarfati, Refuting Evolution. 2; Jonathan D. Sarfati, Refuting Evolution (Green Forest, Ariz.: Master Books, 2001); Jonathan D. Sarfati, By Design, First Edition. (Atlanta, Ga.: Creation Book Publishers, 2008); Richard Dawkins, The Greatest Show on Earth: The Evidence for Evolution, 1st Free Press trade pbk. ed. (New York: Free Press, 2010).
 Robert Carter, “Genetic Entropy and Simple Organisms,” Creation.com, accessed March 15, 2016, http://creation.com/genetic-entropy-and-simple-organisms; Royal Truman, “From Ape to Man Via Genetic Meltdown at Theory in Crisis,” Journal of Creation 21, no. 1 (April 2007): 43–47; David Catchpoole, “Time—No Friend of Evolution,” Creation Magazine, July 2012.
 Sarfati, Refuting Evolution, 121.
 Gitt, In the Beginning Was Information; Gitt, Without Excuse. Someone may object that animals communicate all the time. We could include animals as “intelligent” or, better, we can make the point that no animal can master an abstract language as even a human baby can. Animals are unable to learn a true system of language, were symbols and sounds don’t point to external referents or contain their meaning within themselves but are arbitrary conventions used to convey inter-syntactical relationships that only sometimes refer to extralinguistic realities. E.g., “Socrates is a man”: there is nothing inherent in the symbols M-A-N making it necessary that they refer to a male human; they could as easily refer to a banana. Further, “is” only has meaning within the sentence in that it is a syntactical marker indicating that the person Socrates is a male human being; it has refers to no extralinguistic reality (so with conjunctions, e.g., “for”).
 The sacrificial system requires that animal death be something unnatural, a consequence of sin. The first instance of permission to eat animals is with Noah, Adam and Eve were only instructed to eat of the fruit of the garden. The first mention of animal death is when God slaughters an animal to cover their nakedness, after the fall and to deal with its consequences. Romans 8:18-25 and similar passages also suggest as much. In the new heavens and the new earth, the peace that will exist is pictured as a restoration of this state, with animals living in peace and the animosity between serpents and man removed (Isa. 11:6-9, 65:25; cf. Rev. 21:3-4). Plant “death” and insect “death” are never so regarded.
 See coming blog post on the theological ramifications of importing the secular worldview implied in Evolution, long age geology, and Big Bang cosmology.
 This is of course inconsistent with the biblical picture, but imagery such as the lion and the lamb in harmony are meant to image glory by the pre-fall world. Both go inseparably together.
Aw, Swee-Eng. “Origin of Life Critique.” Journal of Creation 10, no. 3 (December 1996): 300–314.
Carter, Robert. “Genetic Entropy and Simple Organisms.” Creation.com. Accessed March 15, 2016. http://creation.com/genetic-entropy-and-simple-organisms.
Catchpoole, David. “Time—No Friend of Evolution.” Creation Magazine, July 2012.
Dawkins, Richard. The Greatest Show on Earth: The Evidence for Evolution. 1st Free Press trade pbk. ed. New York: Free Press, 2010.
Gitt, Werner. In the Beginning Was Information: A Scientist Explains the Incredible Design in Nature. Green Forest, AR: Master Books, 2005.
———. Without Excuse. Translated by Bob Compton and Jorge Fernandez. 1st ed. Atlanta, Ga.: Creation Book Publishers, 2011.
Lewontin, Richard C. “Billions and Billions of Demons.” The New York Review of Books. Accessed March 14, 2016. http://www.nybooks.com/articles/1997/01/09/billions-and-billions-of-demons/.
Sarfati, Jonathan D. The Greatest Hoax on Earth. First Edition. Atlanta, Ga.: Creation Book Publishers, 2010.
———. By Design. First Edition. Atlanta, Ga.: Creation Book Publishers, 2008.
———. “Loopholes in the Evolutionary Theory of the Origin of Life: Summary.” Accessed March 15, 2016. http://creation.com/loopholes-in-the-evolutionary-theory-of-the-origin-of-life-summary.
———. “Origin of Life: Instability of Building Blocks.” Journal of Creation 13, no. 2 (November 1999): 124–127.
———. “Origin of Life: The Chirality Problem.” Journal of Creation 12, no. 3 (December 1998): 263–266.
———. “Origin of Life: The Polymerization Problem.” Journal of Creation 12, no. 3 (December 1998): 281–284.
———. Refuting Compromise : A Biblical and Scientific Refutation of Progressive Creationism (Billions of Years) as Popularized by Astronomer Hugh Ross. Green Forest, Ariz.: Master Books, 2004.
———. Refuting Evolution. Green Forest, Ariz.: Master Books, 2001.
———. Refuting Evolution. 2. Green Forest, Ariz.: Master Books, 2002.
Truman, Royal. “From Ape to Man Via Genetic Meltdown at Theory in Crisis.” Journal of Creation 21, no. 1 (April 2007): 43–47.