The creation is remade by its Creator. The Father has sent His Son born of Mary, through whom He also created the world and all that is in it as the incomparable Word ( Gn 1:3). In that sending, the Lord used the original instrument of His creating power. His Word became incarnate that the very flesh which He made at the beginning became the vehicle of its salvation. Christ takes my flesh that He might return it to me recovered and pristine. What is more likely? That pre-incarnate Christ has repaired fallen flesh or that He made it in the first place? That Christ kissed life into Adam or that He reanimated dying humanity through the Spirit's breath hovering the deep waters of baptism? That Christ fed Adam and Eve on the fruit of the garden or that He feeds His people now on His own body and blood set generously before them on the table of His sacrament?

The power to create is not unlike the power to save the world. I find it remarkable that people who believe that Christ has saved them through His incarnation and subsequent life, death, and resurrection are yet unable to believe that God the Word was able to create the world in six days of normal length ( Gn 1:5 et passim). How would we presume that God's Word is correct about God's incarnate Word saving the world though His incarnation, but incorrect about the creation of the universe? For my money, saving the world is much harder than just making it; salvation is bigger than creation every time.

Of course, Christians always believed that God was capable of doing what He says He did until they were cowed by the Darwinist myth of creation, papered over as it is with the thin veneer of scientific cant and buttressed by a strong dose of mockery and intellectual bullying. "No educated person could believe that God has created the universe in six twenty-four hour days!" We quake at such denigration of our reason. And then there come the evasive re-interpretations of Moses' clear creation account, so that the evenings and mornings are millennia long. And this in contradiction to the clear principle of confessional Lutheran theology that we must derive the meaning from the passage itself, rather than from our own opinions (Apology 4.224). No matter how hard we may try to shoehorn him into the creation account of Moses, Darwin and his acolytes cannot tell us what Genesis means any more than they could tell us what the birth of the Child of Mary in a Bethlehem stable means.

Creation myths are nothing new. Our Christian fathers like Athanasius of Alexandria were confronted with the pagan myths of creation. However, they were not cowed by the myths of their day. They confessed with St. Peter: "We did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty" ( 2Pt 1:16). Peter and hundreds of others were eyewitnesses of the majesty of this Creator who defeat death and destroyed the dominion of the devil. The Creator of all was none other than the Word who, by becoming incarnate, enters the creation of His own fashioning to rescue it from the treacherous pit into which Adam's fall cast it. Christ the Word came to get us out of it by getting into it. The Word who made flesh was made flesh for us sinners and so remakes creation.