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Well Shroeder doesn’t use any facts from either science or the bible, and to me he has to explain away:

Genesis 1:5 (King James Version)

5And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.

And

Exodus 20:8-11 (King James Version)

8Remember the sabbath day, to keep it holy.

9Six days shalt thou labour, and do all thy work:

10But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates:

11For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it.

There’s actually a number of problems with Schroeder’s assumptions- http://www.answersingenesis.org/docs2/4355news8-1-2000.asp

Thank you so much for your reply and the link, and most especially thank you for those beautiful Scriptures!

Schroeder actually addresses your first point in the article on the above link. Concerning Day One, he says:

But Nachmanides points out a problem with that. The text says "there was evening and morning Day One... evening and morning a second day... evening and morning a third day." Then on the fourth day, the sun is mentioned. Nachmanides says that any intelligent reader can see an obvious problem. How do we have a concept of evening and morning for the first three days if the sun is only mentioned on Day Four? We know that the author of the Bible - even if you think it was a bunch of Bedouins sitting around a campfire at night - one thing we know is that the author was smart. He or she or it produced a best-seller. For thousands of years! So you can't attribute the sun appearing only on Day Four to foolishness. There's a purpose for it on Day Four. And the purpose is that as time goes by and people understand more about the universe, you can dig deeper into the text.

Nachmanides says the text uses the words "Vayehi Erev" - but it doesn't mean "there was evening." He explains that the Hebrew letters Ayin, Resh, Bet - the root of "erev" - is chaos. Mixture, disorder. That's why evening is called "erev", because when the sun goes down, vision becomes blurry. The literal meaning is "there was disorder." The Torah's word for "morning" - "boker" - is the absolute opposite. When the sun rises, the world becomes "bikoret", orderly, able to be discerned. That's why the sun needn't be mentioned until Day Four. Because from erev to boker is a flow from disorder to order, from chaos to cosmos. That's something any scientist will testify never happens in an unguided system. Order never arises from disorder spontaneously. There must be a guide to the system. That's an unequivocal statement.

The second point I away with because God is the Creator of time, He is not time bound like we are. For that reason, I also away with any time-relative theological disputes such as concerning predestination v. free will. A thing is true because God says it and He has given us both prophecies (predestination) and commandments (free will.)

For my thoughts [are] not your thoughts, neither [are] your ways my ways, saith the LORD. For [as] the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. – Isaiah 55:8-9

For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. - I Corinthians 13:12

I will however point out that the Sabbath is also prophecy:

Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath [days]: Which are a shadow of things to come; but the body [is] of Christ. - Colossians 2:16-17

To God be the glory!

(I'm heading out now, but I look forward to reading your reply!)