Remove the Evolutionists from Power
Trinity Sunday, Year A
Preached May 31, 2026 | First Congregational Church, Woodbury, Connecticut
Psalm 8; Genesis 1:1-2:4a; 2 Corinthians 13:11-13; Matthew 28:16-20
Download the sermon transcript here.
I.
Today is Trinity Sunday and the principal text appointed for today is Genesis 1—the story of creation.
It is therefore impossible to miss the point of the message today. God, who is revealed to us in the pages of Scripture as Father, Son, and Holy Spirit, is the creator.
But the doctrine of the Trinity, just like the story of creation—which is read for us today as a witness to the church’s teaching that God is one supreme being whose nature is three persons—is dismissed by unbelieving minds.
Early in our country’s history, Unitarians and Freemasons dismissed it.
The Unitarians succumbed to literalistic biblicism. The words Father, Son, and Spirit appear in the Bible, but not the doctrine of the Trinity, they said.
Similarly, the Freemasons said a man needs only to acknowledge the Grand Architect of the Universe, not the God of Abraham, Isaac, and Jacob, not the Father, Son, and Holy Spirit to join the Lodge.
They argued that the Lodge could supplement, or even replace, Christian fellowship.
Men could come together as brothers in unity under the all-seeing eye of the benign Creator, think of Sarastro in Mozart’s The Magic Flute.
Creeds, especially doctrines like the Trinity, were relics of primitive religion. Worse, they divided man from man, brother from brother.
(Incidentally, this notion that we are all just one big, happy human family is on full display in Pope Leo’s recent encyclical on AI, released earlier this month.
You can read my critique of the Pope’s statement here: https://open.substack.com/pub/jwdell/p/reading-magnifica-humanitas-part.)
For a young country finding its way — having cast off the yoke of Crown and established Church — these nonsectarian forms of unity had enormous appeal.
They offered a god other than the Trinity: the god of Reason and of reasonable men.
II.
But that is not the God the reading from Genesis forces us to confront today.
Of all the so-called “relics” of primitive religion, the story of creation, of six specific and very real days of creative work followed by a seventh prolonged day of rest, is the story of a very different God.
Six times in thirty-one verses we recite the refrain, “there was evening and there was morning.”
This is not poetry, though many attempt to dismiss it as such.
Poems are not less literal because they are in verse.
The rhythm establishes a cadence—a cadence every creature since that first morning has lived by—including the creatures called day and night themselves.
When we sing the doxology, when we sing, “Praise Him all creatures here below” we include the sun, moon, and stars—day and night—as fellow creatures along with ourselves.
But the question asked since the nineteenth century, since Charles Darwin wrote On the Origin of Species, is: are these days literal, are they six literal twenty-four hour days?
Fundamentalist Christians insisted they were, modernist-liberal Christians said they were not.
During the long twentieth century, the former were often characterized as hayseed fools from the countryside, while the latter were urbane, sophisticated.
These sophisticates fancied themselves “thinking men,” who, if they bothered to go to church at all, only went to the “thinking man’s” church, to listen to the “thinking man’s” preacher.
My sympathies are generally with the country bumpkin rather than the thinking man, even if my diplomas come from the thinking man’s schools.
Those schools—the ones I graduated from—all teach that the earth is very, very old and that the universe most certainly evolved.
That is the consensus of “science.”
And you are told to trust this science, always.
What they’ve done is make the world less real, not more.
A cosmos that is billions and billions of years old is incomprehensible to the human mind.
We do not think of time on that scale.
Our scale is evening and morning.
Eternity is equally incomprehensible to the human mind, but evolutionary science has only swapped one incomprehensible—eternity—for another incomprehensible—the evolutionary scale of “billions and billions” of years.
Why would anyone trust something they can’t comprehend?
The answer is, of course, they would come to trust it by faith—and evolutionary science demands at least as much faith as it takes to believe the word of God is true.
This is why our children are catechized in evolution in government schools from elementary school on.
This means that when you are told to mask up, stay six feet apart, and take experimental drugs, any lack of trust—which is another way of saying any lack of faith—will cost you.
It was during Covid that I started to say out loud, No thank you. I would rather trust my Bible.
The Bible asks you to enter a story, a story told on a human scale, in a setting where man holds pride of place, in a social order where he is made a little lower than the angels, and in which—as the story goes—one of our brothers, Jesus Christ, comes to us as both God and man.
If the Bible can’t be trusted in chapter one with the account of creation, why should we trust its account of Jesus in John 1:14, “And the Word was made flesh, and dwelt among us”?
Yet, as I preached on Pentecost, the sign is not the substance.
Prophecy and tongues were the signs, and authority to rule over Israel and the church was the substance.
Yet men quarreled—and still do—over how these Spirit-breathed gifts are distributed. So here.
The age of the earth is the sign men quarrel over; the fact that time itself is a created thing—like any other creature, like you and me—is the substance they miss.
God created time and God has authority over all His creatures. He has authority over all time.
We live in a created world and every fact in our world—including time—is a fact that God created.
God created the facts of life and gave them their various meanings. He gives us signs and He interprets those signs.
III.
But surely, the fundamentalists are right to insist that the Bible gets the facts right.
If the Bible gets it wrong in the beginning, what Gospel will we have left by the end?
This is absolutely correct. I will defend this point in every sermon I preach.
The fundamentalists get more right than the scientific materialists—the ones who say this all happened by chance—that there is no established cadence of evening and morning, only a good chance the sun will rise tomorrow.
That said, there is a literalism more literal than fundamentalism, a literalist who takes things more literally than a fundamentalist.
I’m that kind of literalist.
I take the Bible as God’s literal word—as an artifact of eternity—miraculously made present to us in time.
The Bible is the sign by which to interpret the time.
By the end of the sermon, I hope to make you into that kind of literal interpreter too.
In doing so, I hope you will not hear me as being critical of the fundamentalist, except to say that I don’t think he is fundamentalist enough.
He hasn’t hit rock yet. He is still standing on strata of sediment above.
When he finally breaks through, he will say with St. Paul, “that Rock was Christ” (1 Corinthians 10:4).
Then he will understand how truly literal the Bible is.
IV.
We still have to solve the problem of whether we are dealing with six twenty-four hour days as we experience them or something else—something eternal.
Only Jesus can solve this problem because only He has experienced both. Only He has lived in eternity and in creation.
This is where the doctrine of the Trinity earns its keep.
Of the three Persons of the Trinity, one of them has two natures: a created human nature and an uncreated divine nature. That Person is Jesus Christ.
Jesus Christ is our rock. He is what the Letter to the Hebrews calls the “anchor of the soul” who entered “the inner shrine behind the curtain”—the place where “Jesus has gone as a forerunner on our behalf” (Hebrews 6:19-20).
Through Jesus Christ—and only Jesus Christ—creation is literally anchored to eternity.
In our psalm this morning we sang the question, “O what is man, in Thy regard / To hold so large a place?”
In other words, how can creation be so important? How can a mere creature matter so much?
The same psalm answers: because the Son of Man, who is the second Person of the Trinity, visits “[man] in grace.”
That grace came to sinners on the cross.
There, Jesus bled and died over the span of three agonizing hours, three literal hours that redeemed the whole world.
Do you think Him less able to create the whole world in six literal days?
Behind every redeemed man stands the Son of Man, Jesus Christ.
Behind every created twenty-four hour day stands the eternal Day of God.
Just as the eternal Son took to himself a created human nature without ceasing to be eternal Son, so the eternal day became the six 24-hour days of creation without ceasing to be eternal.
If the Bible says six literal days, it means six literal days.
We must not let ourselves be baffled by this.
The confusion arises from our inability to comprehend eternity, not because God doesn’t know what time it is.
V.
Without the anchor — Jesus Christ — creation drifts away from eternity. If God is sovereign over time, then he is sovereign over our time.
Trinity Sunday is not about who God was. It is about who holds authority now. The point of today’s sermon was not to settle the debate between creationists and evolutionists but to utterly discredit the evolutionists, make the case for removing them from power, and teach why Christians must rule in their place.
If we deny the six days of creation then we deny the seventh day of rest for which the creation was made.
The result is that we will never rest. Evolutionists will never let us rest.
Scientific materialism will never let us rest. The goal of every universalist, totalitarian system is not rest but more work. Efficiency.
Orwell’s grim vision in 1984 of a boot stamping on a human face—forever.
Deny creation, deny rest.
Deny rest, you get more work.
Exhausted people are hopeless people, and hopeless people become desperate and violent.
That is what Pope Leo was trying to warn us about in his letter.
The Trinity offers man eternal rest. Universalism offers him eternal violence.
That is what hell is. Eternal torment.
Most people don’t seem to realize how perilously close we are to achieving hell on earth.
The only Name with the authority to defeat the principalities and powers of evil is the Name of Jesus.
Jesus says in today’s Gospel reading from Matthew 28, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you; and lo, I am with you always, to the close of the age.”
There are three things to say in closing about this authority.
First, the authority, the Name, and the Trinity all speak to the same reality. The eternal power of God is to be felt here on earth.
Felt in the creation.
Felt in the twenty-four hours of the day.
Felt on the Day of Judgment.
Second, Christians are responsible for making that power felt. We are to take up the authority God gives us and rule over the unbelievers.
It is not biblical for atheists and unbelievers to have authority over Christians.
Governor Lamont’s signature on HB 5468, the homeschooling bill, is null and void for Christian families.
You have no moral obligation to comply with this unjust law.
Your children do not belong to the state.
Christian families, you have a choice. Either you leave Connecticut, or you force the ungodly who rule over you to leave.
Connecticut began as a Christian colony and, by God’s grace, she will be one again someday. Connecticut does not belong to the ungodly.
But, if you choose to leave, understand that the fight will follow you.
The Left hates you and your children.
It’s okay to hate them back.
Psalm 139:21–22 says, “Do I not hate them that hate thee, O LORD?... I hate them with perfect hatred; I count them my enemies.”
Remember: the Left’s vision for your future is a boot stamping on your children’s and grandchildren’s faces—wherever they are—forever.
This is not a time to love your enemy.
His ox has not fallen into a ditch.
He is not lying wounded on the side of a road.
You owe him nothing when he is trying to destroy your children.
The law of mercy applies only to the vulnerable.
The proud and the strong are rewarded after their deserving (Psalm 94:2).
Last, Matthew 28:19 tells you that your weapon in this battle is the Holy Trinity.
Jesus says, “make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.”
He means to gather an army that bears the Trinity’s Name.
Command that army, and expect obedience from the nations.
All authority in heaven and on earth is given to Christ and to Christians.
All the power of eternity is present in what we pray and speak and do.
Do not forget that. And do not be afraid to let our enemies know it.
