Jon said: Isn't this what Behe's science/theology leads to, is a God who is
only a part-time, partial creator, who uses biological processes but
creatively intervenes when those processes aren't sufficient for His
purposes?
David responded: Again, setting aside the merits of the IC argument per se,
I guess most TE's will agree with this statement, but it doesn't make much
sense to me. God is free to create however He chooses. If He created
entirely through evolution, He is still the creator; if He created through
instantaneous fiat, He is still the creator; if He created in six 24-hour
days, He is still the creator; if He created through an act of front-loading
followed by evolution, He is still the creator; if He created through
evolution punctuated by intervention, He is still the creator; if He created
through any combination of the above, He is still the creator. None of
these alternatives would make God a "partial" creator.
This is actually my point though. If Behe is comfortable with the
explanation you proposed (as I suppose he ought to be, as evidenced by his
tacit acceptance of some parts of evolutionary evidence), that God is still
God and Creator even if He created through natural processes, then why the
need for the IC/ID argument at all? Why the need to prove that there is a
scientifically demonstrable point at which God stepped in and supernaturally
created something that was scientifically/naturally "impossible", if one
admits that God is creator even through gradual "natural" processes? It
seems like if the Discovery Institute fully accepted the view that God is
creator despite His use of natural processes, which best fits the TE view,
they could save themselves a lot of time and trouble trying to find the
supposedly irreducibly complex processes that *prove* God's direct
intervention in creation. If they continue to cling that hope, then why?
and does that indicate the don't fully accept the possibility of God
creating through natural processes?
Jon Tandy
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Received on Fri Dec 7 14:06:47 2007
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