Full disclosure first: I am committed
to young-earth creationism, because I believe that is the best
understanding of the biblical record.
Theistic Evolution does
not promote such a position. It is, rather, a tour-de-force of the
best arguments of the Intelligent Design (ID) movement. The ID
movement leaves aside the question of the age of the earth and
instead directly attacks the main vehicle of evolution: random change
over time coupled to natural selection of the fittest. ID argues that
the panoply of created things clearly displays the marks of design,
and therefore the existence of a Designer. This is set in opposition
to the notion of theistic evolution, in which it is argued that, yes,
God is there, but his act of creation was limited to producing the
initial cosmic conditions and the inherent properties of nature. From
that point forward, God steps out of the picture and allows what he
has created to coalesce randomly over time, eventually producing the
world as we see it today. One of the arguments of many proponents of
theistic evolution is that, other than the initial creation, any
further act of God must be undetectable.
The authors of the essays in Theistic
Evolution have compiled a compelling case, both negatively
against the possibility of evolution and positively for the
contention that the cosmos and all that is in it displays purpose and
intention, and therefore is evidence of a Designer.
The book is composed of three major
sections. The first section deals with the scientific critique of
theistic evolution (and therefore evolution itself, since theistic
evolution is built on it). Nine chapters virtually destroy the case
for evolution, drawing from chemistry, information theory, DNA, and
embryology. Seven more chapters attack the idea of universal common
descent (the “amoeba to man” idea). The final chapter of the
first section details how scientists are pressured to conform to
prevailing theories.
Section two confronts theistic
evolution from a philosophical standpoint. In nine chapters, the
various authors address themselves to the philosophy of science, the
inadequacies of methodological naturalism, the problem of evil, the
origin of the moral conscience and more.
The last section, five chapters,
addresses the failure of theistic evolution to deal with the biblical
and theological data. For someone committed to Scripture, this is the
best part of the book. The authors of the essays demonstrate that
theistic evolution undermines twelve creation events and multiple
important biblical doctrines, and does not comport with the clear
statements of either the Old or New Testaments. Theistic evolution
is held up against the historic positions of theologians over the
last 2000 years and found wanting.
Do not expect the book to argue for
young-earth creationism, because it does not. It appears that the
authors of the essays (at least the majority) are more comfortable
with an old-earth position (but one that clearly involves belief in
an actual, historical Adam and Eve supernaturally created as the very
first humans, and who fell into sin, becoming responsible for the
advent of death). But young-earth creationists should not reject this
book. It is a strong polemic against any form of evolution, and the
arguments of the authors are, almost in their entirety, arguments
that young-earth creationists will find equally useful.
Five stars, highly recommended.
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