A Response to the Pretense that No Creation Theory Exists
© 2000 Timothy Wallace. All Rights Reserved.
popular practice among many proponents of evolutionism—including the “regulars” at the Talk.Origins newsgroup—is to claim that “no one has ever presented a scientific theory of creation to us,”[1] without which they find it “impossible to objectively evaluate the idea of creation.” They then hasten to confirm this by “evaluating” the idea of creation—without objectivity! Such an approach to the topic of origins shall be shown below to be unreasonable, prejudiced, less-than-honest, and (therefore) not particularly scientific.
Feigned(?) Ignorance
A classic example of evolutionist pretending may be found at the “Talk.Origins Archive,” an evolutionist website professing to “explore” origins, yet advocating only evolutionary perspectives. There, a “welcome” document suggests to prospective participants in the evolution/creation debate, that to “really impress the regulars” they should “come prepared with a scientific Theory of Creation,” which is then described as “the Holy Grail of the origins debate”—since (it is claimed) “no one’s ever seen it.”[2] Considering the volume of literature that has been published by the creation science community[3] the only two possible bases upon which one could claim to have never seen a theory of creation are: 1) willful ignorance or 2) outright dishonesty.
Many arguments advanced in support of evolutionary beliefs do indeed suggest that willful ignorance is indeed widespread among adherents of evolutionism. Their criticisms are often focused on simplistic caricatures instead of authentic creation science concepts. Such “straw man” caricatures are easily felled by little more than sophomoric derision, giving evolutionists (and many an unwitting observer) the deceptive impression that the creation model has been effectively undone. These same caricatures (and their Quixotic “challengers”) persist in peppering the landscape of debate, despite an abundance of informative explanations and clarifications, patiently and repeatedly proffered by a growing number of individual creationists and several creationary organizations.
Many of evolution’s proponents have thus been exposed to accurate and empirically relevant descriptions of the creation paradigm, yet they continue to limit their response to dismantling a caricature. They either pretend not be unaware of anything better than the arsenal of “straw men” they parade before the public eye, or they willfully ignore what the other side is saying. Neither tactic is representative of sound scholarship, reasonable scientific debate, or ethical standards worthy of admiration. Ironically (perhaps as a diversionary tactic?), some of them publish or cite web pages supposedly documenting “dishonesty” among leading creationists.
What is a Scientific Theory?
Evolutionists’ pretensions notwithstanding, it is reasonable to ask whether there is a scientific theory of creation, and—if there is—to ask what it is. As a foundation for answering this question, the meanings of several relevant terms must first be accurately defined. This is necessary because many evolutionists tend to invoke arbitrarily contrived and/or equivocal definitions in support of their claims (such as the non-existence of a scientific theory of creation). Seeing this tactic for what it is enables serious students of the evolution/creation debate to transcend the evolutionists’ semantic smokescreen, and a balanced and informed assessment of either side of the debate—vis-à-vis the empirical evidence—may proceed unhindered.
The word “theory” in most common English dictionaries is defined (for the present context) something like this:
| theo·ry n. a formulation of apparent relationships or underlying principles of certain observed phenomena which have been verified to some degree. |
Likewise, “science” in most common English dictionaries is defined (for the context of this topic) like this:
| sci·ence n. 1 the state or fact of knowledge 2 systematized knowledge derived from observation, study and experimentation carried on in order to determine the nature or principles of what is being studied |
It should be noted up front that neither of these definitions either requires or excludes any particular frame of reference to which either “science” or a “theory” must (or must not) be attached. This is important, because evolutionists usually redefine both of these terms to suit their purposes by insisting that a“ scientific theory” must conform to their particular religious/philosophical frame of reference (philosophical naturalism) in order to be valid:
| nat·u·ral·ism n. philos. the belief that the natural world, as explained by scientific laws, is all that exists and that there is no supernatural or spiritual creation, control, or significance |
Again, it is important to note that this is not the definition of “science”—even though many evolutionist arguments seem to be based on the arbitrary assumption that it is. The naturalism embraced by most evolutionists is strictly an anti-supernatural belief system, a form of practical atheism. It is not, by definition, any more or less “scientific” than any other belief system, including one that allows for a Creator-God. While perhaps only a minority of evolutionists would count themselves as atheists, most tend to argue to exclude or severely limit the idea of a Creator-God. “Since God cannot be subjected to the process of scientific discovery,” they reason, “the possibility of any direct action on His part must be excluded from the realm of science.” Whether or not they are averse to the notion of moral accountability to a Creator, their sense of intellectual autonomy is apparently threatened by the idea that science could be limited in scope and (therefore) less than the ultimate, all-encompassing arena of human activity.
It should be noted here that dictionary definitions do state (correctly) that natural science deals with the natural world. This must not be misunderstood to imply a mandatory subjection to a naturalistic philosophy, which is how evolutionists often misrepresent it. There is a distinct difference between natural science and naturalistic philosophy: The former is the study of the natural world, while the latter is a belief that the natural world is all that exists. [It is furthermore worth noting at this point that the very basis of operational science and “natural law” emerged from a creationist framework, in which the immutable nature of the Creator was the basis for assuming the existence of immutable laws in His creation.]
Evolutionists will often argue that allowing for the supernatural in general—or God in particular—opens “science” up to all kinds of potential crackpot notions. But it is not actually genuine science that is threatened by the prospect of God—the only threat is to a “science” strictly dominated by philosophical naturalism. The evolutionist is invoking an arbitrarily modified definition of “science” to imply that naturalistic philosophy is entitled to exclusive domination of the“ scientific community.” [It’s no surprise that these same evolutionists keep their reasoning in a tight circle by defining the “scientific community” exclusively as those persons involved in science who also subscribe to philosophical naturalism—the only religious framework they’re willing to tolerate!]
The most vocal proponents of evolutionism say things like “There is no such thing as creation science!” or “If creationists would just come up with a theory, we would have something to talk about!” What they mean is that (in their opinions) any legitimate alternative to evolution must be based on the same philosophical naturalism as evolution. In their view, a viable alternative to evolution must satisfy the evolutionists’ criterion (i.e., philosophical naturalism) in order to avoid rejection—by philosophical naturalists! A better example of religious intolerance would be hard to find.
So the demand, made by many evolutionists, that a “scientific theory” must conform to one religious/philosophical belief system (e.g., humanistic naturalism) to the exclusion of another (e.g., biblical Christianity), is an arbitrarily contrived requirement—and a double standard:
| The Evolutionary Double Standard |
| Characteristic |
Creation
Hypothesis |
Evolution
Hypothesis |
| Primary approach to scientific methodology |
Accumulation and analysis of empirical data through observation, repetition & measurement. |
Accumulation and analysis of empirical data through observation, repetition & measurement. |
Predominant religious/philosophical
belief system |
Biblical Christianity |
Humanistic Naturalism |
Primary means of demonstrating system’s
positive empirical support |
Citation of empirical data |
Citation of empirical data |
Primary means of criticizing
counterpart system |
Citation of empirical data |
A priori rejection on basis of religious/ philosophical differences |
| Table 1. Close examination reveals that evolutionists’ out-of-hand dismissal of the creation paradigm is due more to their own tightly held religious predispositions—which range from humanistic naturalism to outright atheism—than to matters of empirical science. |
The Talk.Origins Archive “Welcome FAQ” also ascribes the following set of (reasonable) requirements to a genuinely scientific theory:
“A scientific theory must have predictive value, must be internally consistent, must be falsifiable, and must explain at least those phenomena explained by the currently dominant theory.”
These traits do loosely constitute a popular norm in defining scientific theories. As shall be seen below, an analysis of both the creation and evolution models reveals that the two theories conform with comparable integrity to such demands, when adequate information and analysis are allowed into the picture. But in typically dismissive style, the FAQ declares that:
“such statements as ‘God created the heavens and the earth…’ are not theories, as they are neither predictive nor falsifiable.”
What the Talk.Origins authors have failed to tell their readers is that there is much more to the creation science model than simply declaring “God created the heavens and the earth,” including much that is both as falsifiable and predictive (if not more so) as the evolutionary model.
What then is the Theory of Creation?
Table 2 (below) highlights a series of fundamental components of biblical young-earth creationism, providing a basic rendering of the creationary paradigm. To help illustrate its key points vis-à-vis the evolutionary model, they are presented side by side for comparison. This list is by no means exhaustive, and is likely to grow over time.
| Comparison of the Evolutionary & Creationary Origins Theories |
| Phenomenon/Condition |
Creation
Hypothesis |
Evolution
Hypothesis |
| Predominant a priori Assumptions (i.e., Philosophical Basis) concerning the Nature, Source, and Limits of Knowledge[4] |
As with all man’s endeavors, true science will inevitably honor the Creator and affirm the Bible as His true and accurate record, wherever it addresses the historical past |
Man’s scientific endeavors will inevitably affirm man’s autonomy and independence in determining what is true and what is false |
| Empirically Falsifiable? |
No |
No |
| Empirically Falsified? |
No |
No |
Predominant approach
to the Bible[5] |
The biblical record is accepted as a reliable historical basis of interpreting empirical data |
The biblical record is rejected as a reliable historical basis, and replaced with strict philosophical naturalism as a basis of interpreting empirical data |
| Empirically Falsifiable? |
No |
No |
| Empirically Falsified? |
No |
No |
| Ultimate Primal Cause of Time, Space, and Matter/Energy[6] |
God Created… |
Time, space, and matter are either eternal or self-created. |
| Empirically Falsifiable? |
No |
Yes |
| Empirically Falsified? |
No |
Yes |
| Complexity, Variety and Adaptability in Living Organisms and Ecological Systems[7] |
Inherent and complete in original populations as created; manifested (and subject to degradation) over time through genetic variation and natural selection |
Increased over time from zero via DNA copying errors (i.e., mutations), natural selection, and millions of years |
| Empirically Falsifiable? |
Yes |
Yes |
| Empirically Falsified? |
No |
Yes |
| Massive amounts of Coded Genetic Information[8] |
Inherent and complete in original populations as created; sum total has steadily declined over time via mutational degradation |
Increased over time from zero via DNA copying errors (i.e., mutations), natural selection, and millions of years |
| Empirically Falsifiable? |
Yes |
Yes |
| Empirically Falsified? |
No |
Yes |
| Similarities, ranging from Genetic to Morphological, between various Organisms[9] |
Indicative of Creator’s prerogative to employ similar or identical structures or information sequences for similar structures or similar functions in different organisms |
Residual evidence that multiple different organisms descended from common ancestors |
| Empirically Falsifiable? |
No |
No |
| Empirically Falsified? |
No |
No |
| Billions of Organisms quickly Buried in sedimentary Rock Layers laid down by Water all over the Earth[10] |
Global Flood & aftermath |
Millions of years of gradual or intermittent burial |
| Empirically Falsifiable? |
No |
No |
| Empirically Falsified? |
No |
No |
| The Ice Age[11] |
Post-Flood climate compensation |
Unknown |
| Empirically Falsifiable? |
No |
No |
| Empirically Falsified? |
No |
No |
| Entropy Law as formalized in the Second Law of Thermodynamics[12] |
Concurs, indicating a beginning (concurrent with or close to beginning of time) followed by constant degradation |
Contradicts, postulating mechanism-free constant increase in order, complexity, and genetic information |
| Empirically Falsifiable? |
Yes |
Yes |
| Empirically Falsified? |
No |
Yes |
| Apparent Order or Sequence in Fossil Record[13] |
General pattern of ecological zones quickly buried from lower to higher elevations; variations expected |
Strict pattern of million-year depositions from “simple” to “complex” variations (i.e., anomalies) problematic |
| Empirically Falsifiable? |
Yes |
Yes |
| Empirically Falsified? |
No |
Yes |
| Erratic “Ages” given by Radiometric and various other Uniformitarian Processes[14] |
Residual effect of catastrophic processes and conditions during the flood |
Selective and dogmatic use of supportive “ages” & dismissal or disparagement of any conflicting indicators |
| Empirically Falsifiable? |
Yes |
Yes |
| Empirically Falsified? |
No |
Yes |
| Table 2. The so-called “non-existent” creation theory, when examined with a measure of objectivity, manages to explain most empirical data with at least as much credibility as the evolutionary counterpart. |
Where is the Theory of Creation documented?
Some of the most vocal opponents of creationary thought, ostensibly repulsed by the work involved in objectively studying the technical details of an unfamiliar matter, persist in demanding something like a one- or two-sentence “theory of creation” [preferrably subservient to their naturalistic presuppositions]. Their insistence on such a simplistic approach to both evolution and creation has its reasons: Evolution appears more credible when essential technical details remain beyond scrutiny, whereas creation finds its most compelling substantiation in technical, detailed analyses of actual empirical data and scientifically sound principles vis-a-vis both perspectives.
While a simplistic “sound bite” approach to the origins issue may be fashionable by contemporary popular media standards, genuine science remains a matter of technical details, empirical data, and thorough analysis of the same. So what awaits those who sincerely seek an authentic theory of creation is not another sugar-coated pill, but a body of literature comprising a technical “second opinion” bringing into question the superficial diagnosis popularly embraced by a world reluctant to face the implications of a sovereign Creator who has spoken.
Whereas the landscape of popular media and selected “science” texts are peppered with simplistic allusions to evolutionary theory as fact, literature describing and explaining the creationary alternative, while not as plentiful as its dominant counterpart, is readily available to those who seriously want to study it. This is where the details of empirical science are brought to bear against both competing paradigms. [Sadly, the same cannot be said for the vast majority of evolutionary literature, which largely persists in treating the assumption of evolution as an immutable fact (and, on that basis, an inevitable conclusion), while heaping derision on heavily caricatured renderings of the creationary perspective.]
Books
Each of the following books offers a fairly balanced presentation of at least some aspect of the creationary paradigm, or model, of origins. All are written, at least in part, by Ph.D. scientists. The list begins with general and/or early overviews and moves toward somewhat more specialized and/or recent offerings.
|
Morris, Henry M., ed., Scientific Creationism [0-89052-003-2]
(Green Forest, AR: Master Books, 1985)
Morris, Henry M. and Gary E. Parker, What is Creation Science? [0-89051-081-4]
(El Cajon, CA: Institute for Creation Research, 1987)
Wilder-Smith, A. E., Man’s Origin, Man’s Destiny [0-87123-356-8]
(Wheaton, IL: Harold Shaw Co., 1968)
Wilder-Smith, A. E., Scientific Alternative to Neo-Darwinian Evolutionary Theory [9992139676]
(Costa Mesa, CA: TWFT Publishers, 1987)
Whitcomb, John C. and Henry Morris, The Genesis Flood [0-87552-338-2]
(Philadelphia: Presbyterian and Reformed Publishing Co., 1964)
Roth, Ariel A., Origins—Linking Science and Scripture [0-8280-1328-4]
(Hagarstown , MD: Review and Herals Publishing Association, 1998)
Woodmorappe, John, Studies in Flood Geology [0-932766-54-4]
(El Cajon, CA: Institute for Creation Research, 1993)
Woodmorappe, John, Noah’s Ark: A Feasibility Study [0-932766-41-2]
(El Cajon, CA: Institute for Creation Research, 1996)
Woodmorappe, John, The Mythology of Modern Dating Methods [0-932766-57-9]
(El Cajon, CA: Institute for Creation Research, 1999)
Batten, Don, Editor The Answers Book [0-949906-23-9]
(Brisbane, Australia: Answers in Genesis, 1999)
Sarfati, Jonathan, Refuting Evolution [089051258-2]
(Brisbane, Australia: Answers in Genesis, 1999)
|
A slightly more descriptive list appears at http://trueorigin.org/books.asp, while two much more extensive bibliographies are http://trueorigin.org/booklist.asp and http://trueorigin.org/imp-269a.asp.
Many of these books can be purchased in the U.S. through the Creation Research Society, the Institute for Creation Research, and Answers in Genesis—the last of which also trades on a nearly worldwide basis.
Journals
The following are the two primary peer-reviewed journals of the creation science community. Each is published on a quarterly basis and managed by an editorial staff comprised almost entirely of experienced Ph.D. scientists. Very few of evolution’s most vocal proponents seem to have personally laid eyes on a copy of either of these publications. The ignorance inherent in their criticism of a caricatured “creationism” therefore comes as no surprise.
The Creation Research Society Quarterly (CRSQ)
http://www.creationresearch.org/crsq.html
The Creation Ex Nihilo Technical Journal (CENTJ)
http://www.answersingenesis.org/home/area/Magazines/Technical.asp
The Question of “How?”
Some advocates of evolutionism have also assumed a right to reject the creationary paradigm because it does not explain in detail exactly how (in scientific terms comprehensible to the mind of man) the Creator performed the act of creation. The argument goes something like: “It’s not a valid theory unless you can explain exactly how the so-called act of creation took place!” But the speaker has failed to recognize at least two things as he seeks to impose this demand:
- The very nature of the creationary paradigm precludes man, as a created being, from any right or entitlement to exhaustive knowledge of the Creator’s ways or means. It is an act of arrogance for the creature to claim entitlement from the Creator for more information than the Creator has chosen to reveal (as if he had the capability to comprehend it in the first place). The creationist thus can and will claim to “know” no more about the act of creation than what the Creator has chosen to reveal.
- By demanding a “how” explanation, the evolutionist has invoked a double standard, since the evolutionary hypothesis ultimately fails to produce an empirically substantiated explanation as to “how” everything “happened” all by itself, with no apparent cause or purpose. Unable to explain exactly “how” matter and energy appeared where previously there was nothing, and unable to explain exactly “how” genetic information appeared in massive amounts where previously there was none, the evolutionist is scarcely entitled to demand to know “how” it was done by the Creator.
Demanding the right to know “how” the omniscient, omnipotent Creator has done something is a rather self-important and presumptuous posture to be assumed by a creature incapable of suggesting exactly “how” the thing might have happen all by itself via any other means.
Conclusion
By having the terms defined with more clarity (and less bias), and with a measure of information provided, one should have little difficulty seeing that the “theory of creation” not only exists, but also stands up rather well to a rigorous side-by-side comparison with its evolutionary counterpart. It has predictive value, is internally consistent, is no less falsifiable than evolution, and consistently explains at least as many phenomena allegedly “explained” by evolution.
The vocal proponents of evolution have demonstrated time and again that they are not interested in this kind of straightforward clarity or information. They object to its presentation, excuse themselves from paying much attention to it, then return to hacking up their favorite “straw-man” caricatures and congratulating each other on a job well done. (Don’t let this happen to you!)
Vocal proponents of evolutionism such as are found at Talk.Origins have employed willful ignorance and arbitrary double-standards to question the scientific legitimacy of the creation science model. They then go to great lengths to avoid responsibility for using such unscientific—if not outright deceptive—tactics to disparage their worst nightmare: the truth.
Timothy Wallace
Notes
[1] The Talk.Origins Archive “Welcome FAQ” (as of 25 April 2000), apparently authored by Andy Peters, Onar Aam, Jim Acker, Wesley Elsberry, Mark Isaak, Bill Jefferys, Jim Loats, Thomas Marlowe, Paul Neubacher, Tero Sand, Thomas Scharle, Paul Schinder, Chris Stassen, Brett Vickers, and Kurt vonRoeschlaub. [RETURN TO TEXT]
[2] ibid. [RETURN TO TEXT]
[3] Two extensive online book lists are A Young-Earth Creationist Bibliography by Henry M. Morris and Master Creation/Anti-Evolution Bibliography by Eric Blievernicht. Periodicals include the peer-reviewed Creation Research Society Quarterly and Creation Ex Nihilo Technical Journal, and the popular-level Creation Ex Nihilo Magazine. [RETURN TO TEXT]
[4] Such fundamental assumptions are strictly religious/philosophical in both models, and therefore incapable of empirical falsification. [RETURN TO TEXT]
[5] Although much external evidence (e.g., ancient records and archaeological research) points to the accuracy of the Bible (as properly understood), this evidence does not necessarily render the reliability of the Bible an empirically falsifiable postulate—particularly to the mind and will predisposed to resist the moral implications inherent in the Bible’s message. Some links for serious inquirers might be The Textual Reliability of the New Testament. [RETURN TO TEXT]
[6] The creationary postulate that the ultimate Primal Cause of time, space, and matter/energy was the Creator-God of the Bible is not empirically falsifiable, although evidence does point to a beginning of time, space, and matter/energy. The evolutionary postulate that time, space, and matter/energy are either self-created or eternal in nature is empirically falsified, in that empirical evidence (i.e., the principle of entropy) points to a beginning of time, space, and matter/energy, and no unequivocal empirical evidence exists that time, space, and/or matter/energy can spontaneously exist via natural processes where none existed previously. Serious inquirers might be interested in reading Sarfati’s “If God Created the Universe, then Who Created God?,” “How to Think About God,” by Mortimer J. Adler (New York, 1980: Macmillan). (Adler was a professor at UNC Chapel Hill, Chairman of the Board of Editors of Encyclopaedia Britannica, Dir of the Institute of Philosophical Research, and Honorary Trustee of the Aspen Institute for Hamanistic Studies. A self-described pagan, he nevertheless formulated a rationalistic argument for the existence of God “either beyond a reasonable doubt or by a preponderance of reasons for that conclusion over reasons against it.” His argument hinges on causation. [RETURN TO TEXT]
[7] The creationary postulate that complexity, variety and adaptability in living organisms and ecological systems are potentially inherent and complete in original populations as created and manifested over time through genetic variation and natural selection would be falsified by the demonstration that natural processes alone are unequivocally capable of producing these phenomena, were such a demonstration possible. The evolutionary postulate that complexity, variety and adaptability in living organisms and ecological systems have increased over time, starting from zero, via DNA copying errors (i.e., mutations), natural selection, and millions of years, on the other hand, is becoming falsified by a growing body of empirical data indicating that natural processes alone are unequivocally incapable of producing these phenomena. [RETURN TO TEXT]
[8] The creationary postulate that massive amounts of coded genetic information were inherent and complete in the original populations as created, and that the sum total has steadily declined over time via mutational degradation would be falsified by the demonstration of an unequivocal, empirically verifiable increase in new genetic information over time. The evolutionary postulate that massive amounts of coded genetic information have increased over time starting from zero, via DNA copying errors (i.e., mutations), natural selection, and millions of years, is becoming falsified by a growing body of empirical data pointing only to a net decrease in available genetic code, and the emergence of no unequivocally new genetic information. [RETURN TO TEXT]
[9] It has not been demonstrated empirically and unequivocally that similarities, ranging from genetic to morphological, between various organisms are either indicative of Creator’s prerogative to employ similar/identical structures and information sequences for similar functions in different organisms, or that they are residual evidence that multiple different organisms descended from common ancestors. Falsification for either interpretation therefore remains impossible. [RETURN TO TEXT]
[10] The creationary postulate that the fossil record, comprised of billions of organisms quickly buried in sedimentary rock layers laid down by water all over the earth, is a product of the biblical global Flood and its immediate aftermath has not been falsified. The evolutionary postulate that the same fossil record is a product of millions of years of gradual or intermittent burial likewise has not been falsified per se, though no empirically observed similar uniformitarian process can be demonstrated to support the claim. [RETURN TO TEXT]
[11] If the Ice Age could be shown unequivocally to conflict with the creationary paradigm, it would serve as a form of falsification. But the Ice Age is essentially predictable in the aftermath of a high-energy catastrophic Flood as postulated in the creation model, whereas the evolutionary model offers no firm and unambiguous explanation for the Ice Age. [RETURN TO TEXT]
[12] The Entropy Law, as formalized in the Second Law of Thermodynamics, finds no disagreement with the creation model, which points to a space/time/matter beginning, followed closely by constant degradation—otherwise creation could be easily falsified via a demonstration that it violates the Entropy Law. The evolution model, on the other hand, requires a mechanism-free and consistent increase in order, complexity, and new genetic information, which amounts to an outright contradiction to the Entropy Law. [RETURN TO TEXT]
[13] The loose and distinctly variable stratigraphic sequence in the fossil record, with its many exceptions, presents a pattern of ecological zones quickly buried from lower to higher elevations, which fits the creation/flood model well, whereas a highly consistent and strictly uniform record would only serve to falsify it. The evolution model calls for a fairly strict and uniform stratigraphic sequence, but ends up with many problematic and unpredicted (i.e., “out-of-order”) anomalies which essentially falsify it. [RETURN TO TEXT]
[14] This aspect of the creation model would easily be falsified if uniformitarian “dating” methods unanimously and consistently agreed on any one age of the earth contradicting the biblical creation estimate. Instead, they vary wildly, spanning a range from little or no apparent age to “billions” of years, strongly suggesting that they are unreliable as a rule, and that the various processes measured to produce them are likely residual effects of the high-energy, catastrophic processes and conditions of the flood. The evolutionary model seeks confirmation in carefully selected samples of carefully selected methods of uniformitarian “dating” but is falsified by the remaining—and equally legitimate—“dates” obtained from the many other processes available for determining unformitarian “dates.” [RETURN TO TEXT]
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