Essay Creation Evolution

Essay Creation Evolution-36
If so, how could she or her superiors possibly reconcile this teaching with their official commitment to Christian theism?Now, through an educational system insistent upon uncritical acceptance by students at all levels of the claim that purposeless material mechanisms were responsible for the creation of all forms of life, scientific naturalism is becoming the officially established religion of America.

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The 47 percent in the 1991 Gallup Poll who say that God created suddenly and the 40 percent who say that God created gradually are basically in agreement- in comparison to the 9 percent who say that God did not create at all.

When the majority finally understands this, it will become possible to challenge the monopoly of evolutionary naturalism both in the media and the educational system.

Man is the result of a purposeless and natural process that did not have him in mind.' The literature of evolutionary biology contains countless statements to the same effect.

"Evolution," honestly understood, is not just a gradual process of development that a purposeful Creator might have chosen to employ. a purposeless and undirected process that produced mankind accidentally.

Fundamentalist creationists of this kind make up perhaps half of the 47 percent that the Gallup poll defined as creationist.

Unfortunately, the commitment of this large group to a literal interpretation of Genesis has confused and divided the Christian world, and even played into the hands of the evolutionary naturalists.Their position, which I call theistic naturalism, starts from the premise that God refrains from interference with those parts of reality that natural science has staked out as its own territory.Theistic naturalists concede to Darwinism the role of telling the true history of the development of life, and limit the Creator to activity in a metaphysical realm outside the reach of science.A recent issue of reported on a local meeting at which the featured speaker was a woman identified as "a religious person and science teacher at a Catholic school." This science teacher was assuring her audience that despite the religious affiliation of her school, she taught evolution and not creationism in her science classes.A questioner from the audience put her on the spot by asking: "Do you think that evolution is directed?There are, of course, theologians who have embraced naturalism with enthusiasm and proceeded to try to "save" Christianity by purging it of supernaturalism and mythology; one can be a Christian, or at least a professor at certain liberal Christian seminaries or divinity schools, and be as opposed to the existence of a supernatural Creator as any atheist.But Christians and other theists, who really believe in a personal God standing outside nature and ruling it-how can they accommodate the dictates of a scientific establishment that absolutely insists that all creation resulted from undirected evolution?What the situation requires is a critique of evolutionary naturalism that puts aside the biblical issues for the time being and concentrates on the scientific and philosophical weaknesses in the established Darwinist orthodoxy.Unfortunately many of the most influential Christian intellectuals have themselves been so strongly influenced by naturalistic philosophy that they have tried to baptize it.Theistic naturalism is more often implicit than explicit in religious discourse-as befits a philosophy so dominant in intellectual circles that people hardly ever have to think about it in any detail Princeton Theological Seminary Professor Diogenes Allen's 1989 book provides a particularly thorough and thoughtful explication of theistic naturalism.Allen explains the division between the realms of science and theology by saying that there are questions a naturalistic science cannot purport to answer.


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