Thursday, July 19, 2012
Wednesday, July 11, 2012
Seven Views on Creation, Evolution, and Divine Intervention
1. Young Earth Creationism: Supernatural explanations account for the origin of the universe, the apparent age of the earth and its geological features (e.g. catastrophic worldwide flood), the origin of life, speciation ("each according to its kind"), the mass extinction of species (again, the flood), biological adaptations (so-called "micro-evolution"), and the direct, special creation of humanity.
2. Old Earth Creationism: Naturalistic explanations account for the natural history of the universe (e.g. the "Big Bang") and all non-biological systems, the geological age of the earth, and the time spans necessary for the emergence, flourishing and extinction of many species (as recorded in the fossil record). However, supernatural intervention is necessary to account for the origin of life (in different epochs), direct speciation ("each according to its kind"), biological adaptations (so-called "micro-evolution"), and the direct, special creation of humanity; common descent of the species is specifically denied.
3. Intelligent Design (M. Behe, 1996-version): Naturalistic explanations suffice to account for the natural history of the universe and all non-biological systems, including the earth and its features, and the time spans necessary for the emergence, flourishing and extinction of many species (as recorded in the fossil record). However, supernatural intervention is still necessary to account for the origin of life, the "irreducibly complex" adaptations to DNA that account for speciation (common descent being conceded), and the eventual emergence of humanity. In principle, supernatural intervention is detectable.
4. Intelligent Design (M. Behe, 2006-version): Added to the position above is the idea that much (most? all?) of the information necessary for the origin of life, speciation, and the eventual emergence of humanity was "front-loaded" or programmed into the Big Bang. In principle, these supernatural "fingerprints" are detectable in the irreducible complexity of biological systems.
5. Theistic Evolution -- "Interventionist" (strong version): Naturalistic explanations suffice to account for the natural history of the universe and all physical systems, both non-biological and biological, including the earth and all its features, the origin of life and biodiversity through evolutionary processes (in which common descent is emphatically affirmed), and the time spans necessary for the emergence, flourishing and extinction of many species (as recorded in the fossil record). Nonetheless, God imperceptibly directs the entire course of the universe to his appointed ends, including the emergence of humanity. Natural processes are only apparently random.
6. Theistic Evolution -- "Interventionist" (weak version): Same as above, though with God overseeing otherwise random processes and only directly intervening to ensure certain outcomes or results. In this way, God "nudges" or subtly "guides" the processes of evolution (perhaps on the quantum level) so as to ensure that the biological adaptations necessary for the emergence of that which would otherwise be improbable take place, e.g., that human beings would come about eventually. In principle, such intervention, as it remains within the limits of possible outcomes of otherwise random processes, is undetectable to scientific investigation.
7. Theistic Evolution -- "Kenotic": The cosmos was created fully ordered, hence, naturalistic explanations suffice to account for the natural history of the universe and all physical systems, both non-biological and biological, including the earth and all its features, the origin of life and biodiversity through evolutionary processes (in which common descent is emphatically affirmed), and the time spans necessary for the emergence, flourishing and extinction of many species (as recorded in the fossil record). Yet creation is an act of divine kenosis ("self-emptying"), wherein God "makes room" for something other than the divine-self (i.e. the cosmos or universe), gifting the universe with both the "freedom-to-be" as well as the "freedom-to-become." In principle this means that natural processes, including biological systems, are contingent (i.e. random), yet the Creator, is not an "absent deity." Rather God interpenetrates the entire cosmos, animating it, sustaining its order and natural processes, and calling and drawing it toward greater and greater complexity, eventually manifesting in the emergence of life, consciousness, intelligence, moral awareness, etc. -- the imago Dei. (H/T to B. Klock)
2. Old Earth Creationism: Naturalistic explanations account for the natural history of the universe (e.g. the "Big Bang") and all non-biological systems, the geological age of the earth, and the time spans necessary for the emergence, flourishing and extinction of many species (as recorded in the fossil record). However, supernatural intervention is necessary to account for the origin of life (in different epochs), direct speciation ("each according to its kind"), biological adaptations (so-called "micro-evolution"), and the direct, special creation of humanity; common descent of the species is specifically denied.
3. Intelligent Design (M. Behe, 1996-version): Naturalistic explanations suffice to account for the natural history of the universe and all non-biological systems, including the earth and its features, and the time spans necessary for the emergence, flourishing and extinction of many species (as recorded in the fossil record). However, supernatural intervention is still necessary to account for the origin of life, the "irreducibly complex" adaptations to DNA that account for speciation (common descent being conceded), and the eventual emergence of humanity. In principle, supernatural intervention is detectable.
4. Intelligent Design (M. Behe, 2006-version): Added to the position above is the idea that much (most? all?) of the information necessary for the origin of life, speciation, and the eventual emergence of humanity was "front-loaded" or programmed into the Big Bang. In principle, these supernatural "fingerprints" are detectable in the irreducible complexity of biological systems.
5. Theistic Evolution -- "Interventionist" (strong version): Naturalistic explanations suffice to account for the natural history of the universe and all physical systems, both non-biological and biological, including the earth and all its features, the origin of life and biodiversity through evolutionary processes (in which common descent is emphatically affirmed), and the time spans necessary for the emergence, flourishing and extinction of many species (as recorded in the fossil record). Nonetheless, God imperceptibly directs the entire course of the universe to his appointed ends, including the emergence of humanity. Natural processes are only apparently random.
6. Theistic Evolution -- "Interventionist" (weak version): Same as above, though with God overseeing otherwise random processes and only directly intervening to ensure certain outcomes or results. In this way, God "nudges" or subtly "guides" the processes of evolution (perhaps on the quantum level) so as to ensure that the biological adaptations necessary for the emergence of that which would otherwise be improbable take place, e.g., that human beings would come about eventually. In principle, such intervention, as it remains within the limits of possible outcomes of otherwise random processes, is undetectable to scientific investigation.
7. Theistic Evolution -- "Kenotic": The cosmos was created fully ordered, hence, naturalistic explanations suffice to account for the natural history of the universe and all physical systems, both non-biological and biological, including the earth and all its features, the origin of life and biodiversity through evolutionary processes (in which common descent is emphatically affirmed), and the time spans necessary for the emergence, flourishing and extinction of many species (as recorded in the fossil record). Yet creation is an act of divine kenosis ("self-emptying"), wherein God "makes room" for something other than the divine-self (i.e. the cosmos or universe), gifting the universe with both the "freedom-to-be" as well as the "freedom-to-become." In principle this means that natural processes, including biological systems, are contingent (i.e. random), yet the Creator, is not an "absent deity." Rather God interpenetrates the entire cosmos, animating it, sustaining its order and natural processes, and calling and drawing it toward greater and greater complexity, eventually manifesting in the emergence of life, consciousness, intelligence, moral awareness, etc. -- the imago Dei. (H/T to B. Klock)
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