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The Omphalos hypothesis is one attempt to reconcile the scientific evidence that the Earth is billions of years old with a literal interpretation of the Genesis creation narrative, which implies that the Earth is only a few thousand years old. It is based on the religious belief that the universe was created by a divine being, within the past six to ten thousand years (in keeping with flood geology), and that the presence of objective, verifiable evidence that the universe is older than approximately ten millennia is due to the creator introducing false evidence that makes the universe appear significantly older.
The idea was named after the title of an 1857 book, Omphalos by Philip Henry Gosse, in which Gosse argued that for the world to be "functional", God must have created the Earth with mountains and canyons, trees with growth rings, Adam and Eve with fully grown hair, fingernails, and (ὀμφαλός omphalos is Greek language for "navel"), and all living creatures with fully formed evolutionary features, etc., and that, therefore, no empirical evidence about the age of the Earth or universe can be taken as reliable.
Various supporters of Young Earth creationism have given different explanations for their belief that the universe is filled with false evidence of the universe's age, including a belief that some things needed to be created at a certain age for the to function, or their belief that the creator was deliberately planting deceptive evidence.
The idea was widely rejected in the 19th century, when Gosse published his aforementioned book. It saw some revival in the 20th century by some Young Earth creationists, who extended the argument to include visible light that appears to originate from far-off and galaxy (addressing the "starlight problem").
In the middle of the 19th century, the disagreement between scientific evidence about the age of the Earth and the Western religious traditions was a significant debate among intellectuals. Gosse published Omphalos in 1857 to explain his answer to this question. He concluded that the religious tradition was correct. Gosse began with the earlier idea that the Earth contained mature organisms at the instant they were created, and that these organisms had false signs of their development, such as hair on mammals, which grows over time. He extended this idea of creating a single mature organism to creating mature systems, and concluded that were an artifact of the creation process and merely part of what was necessary to make creation work. Therefore, he reasoned, fossils and other signs of the Earth's age could not be used to prove its age.
Other contemporary proposals for reconciling the stories of creation in Genesis with the scientific evidence included the interval theory or Gap creationism, in which a large interval of time passed in between the initial creation of the universe and the beginning of the Six Days of Creation. This idea was put forward by Archbishop John Bird Sumner of Canterbury in Treatise on the Records of Creation. Another popular idea, promoted by the English theologian John Pye-Smith, was that the Garden of Eden described the events of only one small location. A third proposal, by French naturalist Georges-Louis Leclerc, Comte de Buffon, held that the six "days" of the creation story were arbitrary and large ages rather than 24-hour periods.
Theologians rejected Gosse's proposal on the grounds that it seemed to make the divine creator tell lies—either lying in the scriptures, or lying in nature. Scientists rejected it on the grounds that it disagreed with uniformitarianism, an explanation of geology that was widely supported at the time, and the impossibility of testing or falsifying the idea.
He does not extend this idea to the geological record, preferring to believe that it was all created in the Flood, but others such as Gerald E. Aardsma go further, with his idea of "virtual history". This appears to suggest that events after the creation have changed the "virtual history" we now see, including the fossils:
Scientifically, the concept is both unverifiable and Falsifiability through any conceivable scientific study—in other words, it is impossible to conclude the truth of the hypothesis, since it requires the empirical data itself to have been arbitrarily created to look the way it does at every observable level of detail.
In a rebuttal of the claim that God might have implanted a false history of the age of the universe to test our faith in the truth of the Torah, Natan Slifkin, an author whose works have been banned by several Haredi rabbis for going against the tenets of the Talmud,G. Safran, "Gedolei Yisroel Condemn Rabbi Nosson Slifkin's Books". . Dei'ah veDibur, January 12, 2005. writes:
Borges had earlier written a short essay, "The Creation and P. H. Gosse" that explored the rejection of Gosse's Omphalos. Borges argued that its unpopularity stemmed from Gosse's explicit (if inadvertent) outlining of what Borges characterized as absurdities in the Genesis story.
Last Thursdayism presents the Omphalos hypothesis as a parody religion. The "Church of Last Thursdayism" website attempted to equate belief in Last Thursdayism with an actual religion, listing "tenets of faith":
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