http://www.ccel.org/ccel/berkhof/systematictheology.

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creation in the sense of absolute origination, since it presupposes

something that evolves, and this must in the last resort be either
eternal or created, so that, after all, the evolutionist must choose
between the theory of the eternity of matter and the doctrine of
creation. At best, it might conceivably serve as a substitute for what
is called secondary creation, by which the substance already in
existence is given a definite form. (a) Some evolutionists, as, for
instance, Haeckel, believe in the eternity of matter, and ascribe the
origin of life to spontaneous generation. But belief in the eternity of
matter is not only decidedly un-Christian and even atheistic; it is
also generally discredited. The idea that matter, with force as its
universal and inseparable property, is quite sufficient for the
explanation of the world, finds little favor to-day in scientific
circles. It is felt that a material universe, composed of finite parts
(atoms, electrons, and so on) cannot itself be infinite; and that that
which is subject to constant change cannot be eternal. Moreover, it has
become increasingly clear that blind matter and force or energy cannot
account for life and personality, for intelligence and free will. And
the idea of spontaneous generation is a pure hypothesis, not only
unverified, but practically exploded. The general law of nature seems
to be " omne vivum e vivo " or " ex vivo." (b) Other evolutionists
advocate what they call theistic evolution. This postulates the
existence of God back of the universe, who works in it, as a rule
according to the unalterable laws of nature and by physical forces
only, but in some cases by direct miraculous intervention, as, for
instance, in the case of the absolute beginning, the beginning of life,
and the beginning of rational and moral existence. This has often been
called derisively a "stop-gap" theory. It is really a child of
embarrassment, which calls God in at periodic intervals to help nature
over the chasms that yawn at her feet. It is neither the Biblical
doctrine of creation, nor a consistent theory of evolution, for
evolution is defined as "a series of gradual progressive changes
effected by means of resident forces " (Le Conte). In fact, theistic
evolution is a contradiction in terms. It is just as destructive of
faith in the Biblical doctrine of creation as naturalistic evolution
is; and by calling in the creative activity of God time and again it
also nullifies the evolutionary hypothesis. Besides these two views we
may also mention Bergson's Creative evolution, and C. Lloyd Morgan's
Emergent evolution. The former is a vitalistic pantheist, whose theory
involves the denial of the personality of God; and the latter in the
end comes to the conclusion that he cannot explain his so-called
emergents without positing some ultimate factor which might be called
"God."
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[61] Cf. Orr, Christian View of God and the World, p. 130.

[62] Bavinck, Geref. Dogm. II, p. 452.

[63] Quoted by Warfield, Calvin and Calvinism, p. 294.

[64] Christian Dogmatics., p. 116.

[65] Dogm. Theol. I, p. 467

[66] The World and the World, p. 7

[67] The World of God and the World of Man, p. 291

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IV. Creation of the Spiritual World

A. THE DOCTRINE OF THE ANGELS IN HISTORY

There are clear evidences of belief in the existence of angels from the

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