"Evolution requires that Genesis 1 is teaching theology but not teaching history. But is this an acceptable categorization of Genesis 1?"
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How can scientific naturalism be a child of Christian theology? That is a good question. One would think that such a methodology, disposed as it is to serve the worldviews of materialists and atheists, and presented by them as indispensable to good science, would have been contrived by them, but such is not the case.
In fact Cornelius Hunter contends that,
What we need…is a clear understanding of what naturalism is. Naturalism’s adherents think that it is a scientific discovery, and its detractors think it is atheism in disguise. In fact, it is a rationalist movement built on a foundation of religious thought and traditions that mandate a world that operates according to natural laws and processes. (Cornelius G. Hunter, Science’s Blind Spot, 50)
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In the course of writing about the idea of science in his Systematic Theology, Reformed writer Michael Horton notes that “Britain’s Royal Society was founded by Puritans” (The Christian Faith, 339 n.48).
The Puritans saw no clash, either ontological or methodological, in pursuing science as a response to God’s revelation. The fact that God created the world and created man in His image meant that to find out what God had done was both legitimate, as to fueling an expectation of discovery, and meaningful, because creation had been endowed with its own integrity apart from God while being supervened by God. In this they were in line with the Reformers like Calvin, who said:
Meanwhile being placed in this most beautiful theater, let us not decline to take a pious delight in the clear and manifest works of God. For as we have elsewhere observed, though not the chief, it is in point of order, the first evidence of faith to remember to which side, so ever we turn, that all which meets the eye is the work of God, and at the same time to meditate with pious care on the end which God had in view in creating it. (John Calvin, Institutes of the Christian Religion, I. 14, 20)
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Evolution is the atheist’s way out. It is his escape clause from having to face the God who created him. People like Richard Dawkins may convince themselves that it makes atheism intellectually respectable, but they must first convince themselves that naturalism is intellectually respectable.
The problem here is that, as in many walks of life, it is possible to arrange our arguments selectively and with rhetorical conviction while ignoring the issues, even the most obvious ones. So if we begin to stack up the problems: – something does not come from nothing; life does not come from non-life; the mathematics of sequence space (not enough time); the contradiction of using target-oriented computer programs to “simulate” discrete non-targeted chance scenarios; the logical fallacies (question-begging, composition, reification), etc., these problems make the intellectual satisfaction appear rather hollow.
Read the series so far.
It is a universal law which, as all scientific laws, has not witnessed an exception: life does not come from non-life. Yet evolutionists, of the non-theistic sort) must teach that it does. Going further back, ex nihilo nihil fit, out of nothing comes nothing. No one has ever seen or heard of something (i.e. that which has properties and permits predication) coming into existence from nothing (that which has no properties and does not permit predication). Yet evolutionist must adhere to the contradiction of this very basic principle. That is, unless they want to teach the eternity of matter.
Is it a sign of rationality and a coherent system to flout two empirically static principles of science at the very outset of ones thinking? So how do they get around it?
Evolutionists, except the rather small coterie of theistic ones, believe every complex and meticulously ordered thing got here through mechanisms which we neither see now nor can see in the evidence left in the past. Even our cognitive faculties and the immaterial laws of logic and number “evolved.” The Big Bang is the most popular notion of the origin of the universe at the present time, although there is a significant lobby of dissidents. The Big Bang is an explosion. All explosions are chaotic, disorderly things. (The Big Bang exploded flat—not in all directions). In other ways it would have been like every other explosion: confused and irrational.
But from this chaos the vast complexity of the first life sprang: not, it is true, overnight, but over billions of years. From this incoherence the coherent came. Do we ever see coherence, in the form of sequenced “specified” complexity, arise out of chaos and disorder? No we do not. Nothing self-orders in complex and specific ways without a code. And a code needs someone to write it. But evolutionary naturalism requires just the opposite.
Furthermore, as we, the observers, recognize and analyze the coherence in the world, our standing (or existence) as observers must be accounted for. This was one of the questions asked by Richards and Gonzalez in their book The Privileged Planet. It is a good question. Why is the world comprehensible? Why can we do science?